------------------------Ellen G. White Writings (Biography) EGWE 16 1 Ellen G. White in Europe: 1885-1887 1BIO 15 1 Ellen G. White: The Early Years: 1827-1862 (vol. 1) 2BIO 11 1 Ellen G. White: The Progressive Years: 1862-1876 (vol. 2) 3BIO 11 1 Ellen G. White: The Lonely Years: 1876-1891 (vol. 3) 4BIO 11 1 Ellen G. White: The Australian Years: 1891-1900 (vol. 4) 5BIO 13 1 Ellen G. White: The Early Elmshaven Years: 1900-1905 (vol. 5) 6BIO 11 1 Ellen G. White: The Later Elmshaven Years: 1905-1915 (vol. 6) WV 15 7 Ellen White: Woman of Vision LSMS 3 1 Life Sketches Manuscript ------------------------Ellen G. White in Europe: 1885-1887 EGWE 16 1 Chapter 1--Chronology EGWE 17 1 Chapter 2--A Historical Prologue EGWE 22 1 Chapter 3--Bound for Europe EGWE 30 1 Chapter 4--Expanding Mission Perspective EGWE 35 1 Chapter 5--The Reception in England EGWE 47 1 Chapter 6--Headquarters in Basel EGWE 57 1 Chapter 7--The Swiss Conference of 1885 EGWE 66 1 Chapter 8--The Third European Missionary Council EGWE 86 1 Chapter 9--Among The Youth In Basel EGWE 91 1 Chapter 10--The Visit to Denmark EGWE 102 1 Chapter 11--Visiting Churches in Sweden EGWE 115 1 Chapter 12--Norwegian Adventists Welcome Mrs. White EGWE 127 1 Chapter 13--Scandinavia to Switzerland EGWE 133 1 Chapter 14--The First Visit to Italy EGWE 148 1 Chapter 15--At Home in Switzerland for the Winter EGWE 174 1 Chapter 16--The Second Visit to Italy EGWE 181 1 Chapter 17--The Magnificence of the Alps EGWE 186 1 Chapter 18--Among the Swiss Believers EGWE 192 1 Chapter 19--a Second Round of Meetings in Scandinavia EGWE 200 1 Chapter 20--Turmoil and Peace EGWE 211 1 Chapter 21--Work and Recreation in Switzerland EGWE 216 1 Chapter 22--The Fourth European Council EGWE 226 1 Chapter 23--Will France Receive The Light? EGWE 239 1 Chapter 24--a Bible-Centered Ministry EGWE 247 1 Chapter 25--Christmas Day at Tramelan EGWE 255 1 Chapter 26--Literary Work EGWE 266 1 Chapter 27--The Final Months in Switzerland EGWE 275 1 Chapter 28--Germany and the Vohwinkel Vision EGWE 286 1 Chapter 29--Lewis R. Conradi EGWE 297 1 Chapter 30--First Adventist Camp Meeting In Europe EGWE 307 1 Chapter 31--Last Stop on the Journey EGWE 314 1 Chapter 32--Homeward Bound ------------------------Chapter 1--Chronology EGWE 16 1 1885 EGWE 22 2 August 8-18 On board S.S. Cephalonia en route Boston to Liverpool EGWE 35 2 August 18-September 2 England--Grimsby, Ulceby, Risely, London, Southampton EGWE 47 2 September 3-October 6 Switzerland--Basel EGWE 91 2 October 6-7 En route Basel, Switzerland, to Copenhagen, Denmark EGWE 93 2 October 7-14 Denmark--Copenhagen EGWE 100 7 October 15-16 En route Copenhagen, Denmark, to Stockholm, Sweden EGWE 102 2 October 16-29 Sweden--Stockholm, Kopparberg, Grythyttehed, Orebro October 29-30 En route Orebro, Sweden, to Christiania, Norway EGWE 115 2 October 30-November 16 Norway--Christiania, Drammen EGWE 127 2 November 16-19 En route Christiania, Norway, to Basel, Switzerland EGWE 129 2 November 19-26 Switzerland--Basel EGWE 134 2 November 26-27 En route Basel, Switzerland, to Torre Pellice, Italy EGWE 135 2 November 27-December 15 Italy--Torre Pellice, Bobbio, St. John EGWE 145 2 December 15-16 En route Torre Pellice, Italy, to Basel, Switzerland 1886 EGWE 146 2 December 16 (1885)-April 14 Switzerland--Geneva, Basel,Switzerland--Geneva, Basel,Bienne, Lausanne EGWE 174 2 April 15-16 En route Basel, Switzerland, to Torre Pellice, Italy EGWE 175 2 April 16-29 Italy--Milan, Bobbio, Villar Pellice, Torre Pellice, St. John, Angrogna EGWE 180 2 April 29 En route Torre Pellice, Italy, to Geneva, Switzerland EGWE 185 2 April 29-June 15 Switzerland--Geneva, Lausanne, Basel, Tramelan, Bienne, Chaux-de-Fonds, Le Locle EGWE 192 2 June 15-18 En route from Basel, Switzerland, to Orebro, Sweden EGWE 192 3 June 18-July 1 Sweden--Orebro EGWE 198 2 July 1-2 En route from Orebro, Sweden, to Christiania, Norway EGWE 199 2 July 2-16 Norway--Christiania, Larvik EGWE 207 2 July 16-17 En route from Christiania, Norway, to Copenhagen, Denmark EGWE 208 2 July 17-26 Denmark--Copenhagen EGWE 209 2 July 26-27 En route from Copenhagen, Denmark,to Basel, Switzerland EGWE 211 2 July 27-September 14 Switzerland--Basel, the Rigi EGWE 216 2 September 14-16 En route from Basel, Switzerland, to Grimsby, England EGWE 216 3 September 16-October 13 England--London, Grimsby, Dover EGWE 224 2 October 14 En route from Dover, England, to Paris, France EGWE 226 2 October 14-November 1 France--Paris, Versailles, Nimes, Aigues-Mortes, Valence EGWE 236 2 November 3-4 En route from Valence, France, to Torre Pellice, Italy EGWE 236 3 November 4-18 Italy--Turin, Torre Pellice, Villar Pellice, St. Germano EGWE 238 2 November 20- Switzerland--Lausanne, Bienne EGWE 247 2 December 31 Basel, Tramelan 1887 EGWE 266 2 January 1-May 23 Switzerland--Basel, Tramelan, Zurich, Chaux-de-Fonds EGWE 274 2 May 26-27 En route from Basel, Switzerland, to Vohwinkel, Germany EGWE 275 2 May 27-31 Germany--Vohwinkel, Gladbach EGWE 2 May 31-June 1 En route from Gladbach, Germany, to Copenhagen, Denmark EGWE 297 2 June 1-8 Denmark--Copenhagen EGWE 299 2 June 8-9 En route from Copenhagen, Denmark, to Moss, Norway EGWE 300 2 June 9-22 Norway--Moss, Christiania EGWE 304 2 June 22-23 En route from Christiania, Norway, to Stockholm, Sweden EGWE 304 3 June 23-28 Sweden--Stockholm EGWE 305 2 June 28-30 En route from Stockholm, Sweden, to Kettering, England EGWE 307 2 June 30- England--London, Kettering August 3 Holloway, Southampton, Isle of Wight, Wellingborough, Grimsby, Liverpool EGWE 314 2 August 3-11 En route from Liverpool, England, to New York, U.S.A. Reached New York August 11, 1887 ------------------------Chapter 2--A Historical Prologue EGWE 17 1 No volume devoted to the story of the Seventh-day Adventist Church in Europe will overlook the far-reaching contribution made by the pioneer minister and editor John Nevins Andrews. With his headquarters in Switzerland, Elder Andrews labored from the autumn of 1874 till the autumn of 1883. The witness of Andrews in Europe marked the merging of two forces: first, the most earnest appeals from Sabbathkeeping Adventists residing in Switzerland for the assistance and cooperation of the General Conference in sending to them a minister; and second, the growing conviction on the part of church leaders that one of their number should be sent from the New World to the Old World to cooperate with the European brethren in developing a European constituency. EGWE 17 2 Albert Vuilleumier, of Tramelan, Switzerland, one of the first fruits of Czechowski's labors, was in early contact with General Conference leaders in Battle Creek. In a letter written to "Dear Brothers in Christ," January 6, 1869, he lamented the fact that Czechowski "is almost always away," and he confided "we long for our organization, for the brethren to send some one on a mission to us who is filled with courage and faith, and who can endure all for the love of the truth and who will agree [harmonize] with us. We feel in need of the experience and directions of our brethren, and we therefore desire that a brother will come here and remain for some time ... in order to organize us, counsel us, strengthen us.... We stretch out our arms, our hearts, and we offer you our homes." EGWE 18 1 In addition to these thoughts of brotherhood and appeal, there were questions about the doctrine of the church and comments regarding the work of M. B. Czechowski and a new young worker, James Erzberger, who, the letter says, "studied at the Institute of St. Chrischona near Basel to become a missionary." Erzberger, the letter continued, "has now been baptized and is proclaiming the third angel's message in German Switzerland, and he is sustaining us. He is a true servant of the Lord and works well. Two sisters have also been baptized, and we have the hope that this year some persons very much impressed will join the church. This is how the mission is making its way, slowly, but we are certain surely. The time is very solemn for us in the mission here." EGWE 18 2 The reply to Vuilleumier's letter came from Andrews himself, the president of the General Conference. His letter is dated April 12, 1869. He wrote with feeling: EGWE 18 3 "Our General Conference will probably meet about the last of May. We will give your letter serious attention at that time and do what we can to help you. Our laborers are comparatively few and the field in this country, now destitute of any help, is vast. Yet we deeply feel your appeal and will prayerfully consider what can be done. We mean that men who got out to labor as missionaries shall be men of piety and of sober judgment, and that zeal and caution shall be mingled in their characters.... The sending out of missionaries pertains to the General Conference. So great is our lack of laborers to fill the urgent demand that we know not what way to turn." EGWE 18 4 A postscript to the letter is appended by James White, who indicates his full agreement with the statements of Brother Andrews, and says, "We love you and feel a deep interest in your prosperity. At a special meeting of the church yesterday Mrs. White appealed to the brethren in a most affecting manner in your behalf. Nearly all were in tears.... We shall not remain silent and inactive respecting you." EGWE 19 1 The call for help from Switzerland in 1869 was repeated and emphasized through the instrumentality of James H. Erzberger, whom the Swiss Adventists dispatched to America to plead for a minister. He himself was ordained in America and returned to the Continent as the first Seventh-day Adventist minister to labor there. EGWE 19 2 The knowledge that there were little companies here and there in Europe who through the study of the Word had come to accept the Sabbath truth and the light that the Lord gave to Ellen White indicating the international outreach that must distinguish the church, helped Adventists to sense their responsibility to evangelize the world field. The General Conference leaders pondered prayerfully their responsibilities to launch work overseas and the choice of someone to send to Europe in response to the call. One thing was certain: if a representative was to go from the United States he must be the best. And so it was that their eyes began to turn toward John Nevins Andrews. EGWE 19 3 Andrews had worked very closely with James White and with Ellen G. White in the earlier years of his ministry, and both of these leaders gave strong support to the proposal that he go to Europe. They followed the development of the European work with keen interest. EGWE 19 4 The many letters Andrews wrote to the Whites, filed in the vault of the Ellen G. White Estate, indicate that the Whites were his close advisers, almost like parents. And he was bound to them by love and a deep loyalty. While the difference in age was not great, the differences in temperament were such that their associations became complementary. Andrews was mild, submissive, and fearful of making mistakes, but zealous and hard working. He had great intellectual strength and was an indefatigable student and researcher. He could see and understand the deep and wide meaning of truth and searched diligently to find it. The Whites reciprocated the confidence expressed by him, and they ever stood by his side to strengthen him by their mature judgment and robust and courageous traits of character. EGWE 20 1 A combination of useful knowledge and brain power, with faith in the Bible and the Spirit of Prophecy counsels, were big factors in Andrews' success, as it has been with other spiritual leaders of the Advent Movement from the earlier days of the message. EGWE 20 2 The repeated appeals from Europe for ministerial help and the sense of responsibility deepening in the hearts of church leaders led to the decision. Ellen White, at a later time, addressing our believers in Europe, declared: "We sent you the best man among us." EGWE 20 3 John Corliss wrote of the experience that highlighted Andrews' call: EGWE 20 4 "A camp meeting was appointed to convene a short distance west of Battle Creek, in the summer of 1874, just prior to the departure of our first missionary to a foreign field, and Elder Andrews was present. When the expansion of the message was dwelt upon, and notice was given that he would soon leave for Europe, a change came over the meeting, and Elder Andrews, who had never before appeared so solemn, at once seemed altered in appearance. His face shone with such pronounced brightness that, as I saw him and heard his apparently inspired words of quiet contentment to be anywhere with the Lord, I thought of the story of Stephen," whose face was "as it had been the face of an angel."--Origin and History of Seventh-day Adventists, vol. 2, p. 203. EGWE 20 5 This describes the spirit of the man whose pioneer labor in Europe ended in death two years before Mrs. White arrived on the scene. EGWE 20 6 Andrews, a widower, taking with him his children, Charles and Mary, sailed from Boston on September 15, 1874. His first assignment was to visit the new converts, assist in giving instruction, and organize the believers and companies that were springing up in Switzerland, Scandinavia, and other places. EGWE 21 1 He settled in Switzerland and began publishing in the French language, a language new to him and one he set about at once to learn. In time he was joined by A. C. and D. T. Bourdeau, French-Americans who lived in the State of Vermont. They had accepted the faith in 1857, and preached it vigorously in many towns and villages in New England and Canada. In an effort to strengthen their ministry they translated and printed several tracts in French. EGWE 21 2 God placed a burden of ministry to European immigrants in America upon others, and in time, tracts were published in German and Dutch. These were followed by literature in Danish and Norwegian. J. G. Matteson, a Dane, labored diligently and self-sacrificingly among the Danes and Norwegians in the United States, and he too was later to go to Europe to figure prominently in the early development of the work in the Scandinavian countries. But Andrews was first on the scene from America. ------------------------Chapter 3--Bound for Europe Ellen White's first overseas trip Port: Boston Ship: S.S. Cephalonia Passengers: Included Ellen G. White and her party Time of Embarkation: August 7, 1885 Destination: Liverpool EGWE 22 1 The prospects of a European trip, including the Atlantic crossing by boat, caused Ellen White's heart to beat a little faster! The anticipation that one experiences when he is about to take his first journey to another country is nearly always a pleasurable sensation, and Mrs. White's reaction, though freighted with a sense of solemn responsibility, was no exception. Besides, a trip to Europe back in 1885--particularly with a departure from historic Boston harbor--was a privilege comparatively few Americans enjoyed. EGWE 22 2 Ever since she had been invited by church leaders in Europe to come to visit them, she had been thinking about it and praying that the Lord would lead her. And now it was all settled, and she was ready to sail from the shores of her native land. EGWE 22 3 Her final day in America, Friday, August 7, was a busy one, with last-minute shopping and five or six letters to write. Then she headed for the harbor of the big port city where she boarded the Cunard Line's S.S. Cephalonia. The ship was not due to sail until the next day, but Mrs. White and her traveling companions wanted to get settled in their staterooms before the Sabbath began. They spent Friday night aboard ship. EGWE 23 1 With Mrs. White on this journey were her son William C. White, his wife, Mary Kelsey White, and their first child, vivacious little Ella, then three years old. Also in the party were Sara McEnterfer, Anna Rasmussen, Mrs. Bertha Stein, and two of A. C. Bourdeau's children, Arthur and Jesse. The two boys were traveling to Europe to join their father, who had been there since 1884. EGWE 23 2 Ellen White, sharing her stateroom on the Cephalonia with Sara, found it "large and commodious." She confided in her diary: * "The Lord seems very near and I feel peaceful and restful."--Manuscript 16a, 1885. EGWE 23 3 Mrs. White's relaxed state of mind was the immediate result of being aboard ship at last and feeling settled. She now had a sense of direction. She knew with a certainty that God in His providence was leading her. A month earlier she wasn't so sure that it was the Lord's will for her to accept the invitation to labor in Europe. Here is the interesting story of divine providence. The Invitation Comes From Europe EGWE 23 4 From May 28 to June 1, 1884, the second session of the European Missionary Council was held in Basel, Switzerland. George I. Butler, from America, presided. At this meeting, resolutions were adopted requesting the General Conference to ask Mrs. E. G. White and her son W. C. White, then residents in California, to visit the European missions. At the General Conference held in Battle Creek, Michigan, the following November, which they both attended, the request was acted upon. EGWE 23 5 The resolution read, in part: EGWE 23 6 "We express our earnest desire that Sr. White may visit Europe, that the cause here may share the benefits of her labors and of the precious light and instruction which the Lord so graciously grants us through His servant."--The Review and Herald, November 11, 1814, p. 713. EGWE 24 1 Also, the services of her son W. C. White, then 30 years of age, were urgently requested. His experience as a publishing house manager at the Pacific Press on the West Coast, in the eyes of church leaders, qualified him "to take charge of the finishing and furnishing" of the publishing house at Basel. EGWE 24 2 The Review account of the presentation of this request at the 1884 General Conference session in November states that following the reading of the formal invitation, Elders Butler and Haskell spoke of "the desirability of a visit to Europe in the near future by Sr. White and her son, Eld. W. C. White." They "responded that they stood ready to go whenever God should indicate by unmistakable providences that such was their duty."--Ibid. Would It Be Presumptuous to Go? EGWE 24 3 But there were no "unmistakable providences" to point the way to the Old World; at least, there was no instruction by vision from the Lord. Mrs. White was left by a mysterious providence to find in her own soul the answer to the call. In her notes of travel that appeared in the Review, she said: EGWE 24 4 "Although I had prayed for months that the Lord would make my path so plain that I would know that I was making no mistake, still I was obliged to say that God hangs a mist before my eyes."--Ibid., September 15, 1885. EGWE 24 5 At the time the call came, she was 57 years of age, and a widow for three years, much worn from her labors in writing The Great Controversy, volume 4, just published, and exceedingly weary from a heavy schedule of camp-meeting appointments during the summer of 1884. In this fatigued state of mind she had not been able to write much for months. Would it be presumptuous for her to attempt the journey across the American plains and on to Europe? She wondered about her duty. Was it God's will for her to go? EGWE 24 6 Her "faith was severely tested." She longed for human comfort and guidance, and she said: EGWE 25 1 "My courage was gone, and I longed for human help, one who had a firm hold from above, and whose faith would stimulate mine. By day and by night my prayers ascended to heaven that I might know the will of God, and have perfect submission to it. Still my way was not made clear; I had no special evidence that I was in the path of duty, or that my prayers had been heard."--Ibid. EGWE 25 2 Until the time of his untimely death in 1881, Mrs. White's husband, James, had been available to encourage and counsel her when faced with big decisions, but now he was gone and she was alone save for her two sons, particularly Willie, whose wise and understanding counsels braced her for the work ahead. About this time he visited her at her home in Healdsburg and spoke words of courage and faith. "The Judgment of the General Conference" EGWE 25 3 "He bade me look to the past, when, under the most forbidding circumstances, I had moved out in faith according to the best light I had, and the Lord had strengthened and supported. I did so, and decided to act on the judgment of the General Conference, and start to the journey, trusting in God."--Ibid. EGWE 25 4 Responding positively to Willie's encouragement, Sister White packed her trunk and journeyed with him to Oakland. Sabbath afternoon, July 11, 1885, she spoke in the Oakland church. Later she said: EGWE 25 5 "The Lord helped me. My mind was clear and tongue and utterance were given me.... I decided then that I could cross the plains once more, making twenty-four times that I had gone back and forth on this long journey from East to West and West to East."--Manuscript 16, 1885. EGWE 25 6 The following Monday she boarded the cars and headed in the direction of her first overseas appointment. Then she declared: EGWE 25 7 "When I had taken my seat on the cars, the assurance came that I was moving in accordance with the will of God."--The Review and Herald, September 15, 1885. EGWE 26 1 That Monday evening on the train she sensed that God's hand was removing the mist from her eyes. The station was "a place of great confusion, and I had not been able to bear anything of the kind for months. But it did not trouble me now. The sweet peace that God alone can give was imparted to me, and like a wearied child, I found rest in Jesus."--Ibid. EGWE 26 2 Later, in connection with Ellen White's call to labor in Australia in 1891, she passed through a similar confusing experience that tried her faith. Other church workers received and answered calls to labor in distant lands. They had to pray for a knowledge of God's will. They also had to respect the fact that God leads His servants through the regular channels of the organization. God has a church on earth, which He has instituted. The church has chosen leaders, conference officials and committees, empowered by God to act on behalf of His church. When Ellen White received the call to Europe and to Australia she was left to respond just as any other worker. And like other servants of God, she must herself step forward in faith. She declared: EGWE 26 3 "I here learned over again the lesson I have had to learn so many times, that I must lean wholly upon God, whatever my perplexity. He will never leave nor forsake those who commit their ways unto Him. We must not depend on human strength or wisdom, but make Him our counselor and guide in all things."--Ibid. EGWE 26 4 And so it was that Ellen White found rest and peace as she boarded the ship in Boston harbor. She had the knowledge that she was moving in the direction Divine Providence had marked out for her. Writing in the book The Desire of Ages after she arrived in Australia in 1891, she said: EGWE 26 5 "The Lord will teach us our duty just as willingly as He will teach somebody else.... Those who decide to do nothing in any line that will displease God, will know, after presenting their case before Him, just what course to pursue."--Page 668. Ready to Sail! EGWE 27 1 Sabbath morning, with the Cephalonia still docked in Boston harbor, the White party were to have a last visit with friends, Elder D. A. Robinson and Brother Edward Stillman, who came aboard to say good-by. Mrs. White had already been up writing a few final letters. She delivered these to the two men to be posted, and said farewell. EGWE 27 2 The first day was pleasant, and she began to turn her attention to the task before her: EGWE 27 3 "I feel my heart drawn out in prayer to God for a fitness for the great work before me. I am of good courage and should accident or harm or death come to me here I have made my peace with God. All is well.... I want during this ten days' passage to be brought more close to Jesus."--Manuscript 16a, 1885. EGWE 27 4 This prayer wish was the sum of her life's purpose. Later she wrote--and it can be seen that she was writing from experience--"Only the work accomplished with much prayer, and sanctified by the merit of Christ, will in the end prove to have been efficient for good."--The Desire of Ages, 362. EGWE 27 5 That Sunday evening, after viewing a beautiful sunset with her friends, she went into the dining room to attend an Episcopalian service. She felt that the Scripture passages read were "very appropriate," and said that "the hymns sung were excellent in sentiment." Storm at Sea! EGWE 27 6 "Monday was uneventful. But on Tuesday, August 11, the weather changed. She wrote with what seemed to be a note of anticipation: EGWE 27 7 "The sea is boisterous. The waves rise high in green and blue and white spray, mingle and dash with force against the porthole.... The boat rocks fearfully and every timber seems to be strained and shocked. There are but few upon deck. The deck is wet. Chairs are tied with ropes. Ropes are stretched from point to point that those who walk on deck may take hold of the ropes to keep from falling. There is indeed a heavy roll. I cannot lie on the sofa. Trunks are rolling about in the staterooms. Satchels are dancing hither and thither.... I am glad to climb up into my berth and lie still. Can rest but little. I have precious seasons of silent prayer. The Lord Jesus seems very near to me. I am so thankful that I can trust in my Saviour at all times."--Manuscript 16a, 1885. EGWE 28 1 The storm was followed by two days of comparative calm and fog, accompanied by the eerie notes of the fog horn, which in her diary she described as "bellowing out its warning signal that vibrates through every nerve of the body." EGWE 28 2 And now, as always, she was back to her writing--seven pages on Thursday, ten pages on Friday, ten pages the next Monday.* She wrote to her son Edson and to her twin sister Elizabeth. She struck off five pages for The Sabbath School Worker. With regularity she wrote in her diary, too, recording events aboard the Cephalonia and her meditations about them. EGWE 28 3 "I thought of those upon the boat who had no faith in God, no hope in Jesus Christ, the world's Redeemer. In sunshine where no danger threatens all is hilarity and full of amusement. But when the vessel is driven by fierce winds and tossed, when peril comes, when life is hanging in the balance, the appetite for amusement is at (an) end.... EGWE 28 4 "Amid the rough waters and the storm and the fog, I felt that Jesus was never nearer to me, never more precious. My faith reposed in God, however dark the surroundings. The faith of the believer is like the ship's compass, the ship may be struggling, with the waves and by the tempest, tossed by the ever restless sea, yet the compass keeps its position, doing its work, maintaining its level amid plunging and tossing, pointing to the pole. I felt that my soul could stay upon God whatever comes, calm waves or boisterous."--Manuscript 17, 1885. EGWE 29 1 Ellen White also found her mind drawn out again and again to the story of Noah and his faith while sailing aboard the storm-tossed ark. Her familiarity with the Scriptures made it natural for her to draw parallels between her own experiences and those of Bible characters. EGWE 29 2 Finally, on the evening of August 18, the Cephalonia docked at Liverpool. The crossing had taken ten days--all of them packed with interest to the diminutive traveler whose unfailing curiosity and sensitivity to her environment made life a source of endless interest. But she was not a tourist who had come to see the sights. She had earnest work to do for God. EGWE 29 3 Two years later--less two weeks and a day-on August 3, she would begin her homeward journey from the same port, with her busy European adventure a matter of history. ------------------------Chapter 4--Expanding Mission Perspective How the visions helped EGWE 30 1 The story this book tells will be put in better perspective if we pause briefly to consider some of the steps God took to lead Seventh-day Adventists to a sense of their full responsibilities. Ellen White, as she crossed the Atlantic, must have pondered some of these. How the Visions Gave Guidance EGWE 30 2 As fast as the early Advent believers could grasp a concept of the task before them, God had through the visions pointed the way to a world mission. Ellen White traced this back to her first vision in December, 1844. Again in the vision at Dorchester, Massachusetts, in November, 1848, she was instructed to tell James White to start a paper, and "from this small beginning it was shown to me to be like streams of light that went clear round the world."--Life Sketches of Ellen G. White, 125. EGWE 30 3 Then, three years before J. N. Andrews left the shores of America to sail for Europe, the Lord's messages had marked out a work of world dimensions: EGWE 30 4 "December 10, 1871, I was shown that God would accomplish a great work through the truth, if devoted, self-sacrificing men would give themselves unreservedly to the work of presenting it to those in darkness.... Angels of God are moving on the hearts and consciences of the people of other nations, and honest souls are troubled as they witness the signs of the times in the unsettled state of the nations. The inquiry arises in their hearts, What will be the end of all these things?"--Ibid., 203. EGWE 31 1 Again in the vision of April 1, 1874, the angel instructed her: EGWE 31 2 "Never lose sight of the fact that the message you are bearing is a world--wide message.... Your light ... must be placed on a candlestick, that it may give light to all that are in God's house--the world. You must take broader views of the work than you have taken."--Testimonies for the Church 7:35, 36. EGWE 31 3 A little later James White would say that statements like these from the Spirit of Prophecy troubled the early believers. They could not understand how, with limited time and their few numbers and small resources, they could possibly encompass the earth. EGWE 31 4 Arthur W. Spalding, Seventh-day Adventist historian, referred to the "young church" that "understood little more of its destiny and its career than babes of earth." EGWE 31 5 "They said that it must be that this gospel is to be preached to all the world in token. Here in America we meet representatives of every race and every nation. How good the Lord is to bring to our hand Jew and Gentile, Anglo-Saxon, Teuton, Latin, Slav, Indian, Negro, Mongolian! We may reach them here, and so fulfill the terms."--Origin and History of Seventh-day Adventists, vol. 2, p. 193. EGWE 31 6 By "terms" they meant the requirements of the gospel commission. They reasoned that if the third angel's message were preached throughout the United States, it would thus have been preached to all the world! The World Concept of Missions EGWE 31 7 So in the providence of God, the concept of an international church gradually developed upon the Adventist consciousness, and J. N. Andrews was dispatched to Europe. EGWE 31 8 When Andrews arrived in Switzerland in October, 1874, clearly Providence had already prepared the way for his coming and for the extension of the Advent message on the continent of Europe. B. L. Whitney, who was sent to Europe in 1883 and who served as head of the Swiss Conference, wrote of neutral Switzerland as the natural place to locate the headquarters of the work. EGWE 32 1 "In this free republic Switzerland, so centrally situated, and so admirably adapted, by its political relations, to become a center for the great work among these various nationalities, the Central European Mission was to be established. With three tongues, the French, the German, and the Italian, as its national languages, with no sectional barrier of prejudice to stand between it and the surrounding nations which were to be united with it in the common brotherhood of truth, no other locality could have been selected so well adapted for this work as the one which, it would seem, Providence had thus prepared for it."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 14. Europeans Begin the Work in Europe EGWE 32 2 But the work of Seventh-day Adventist had its beginnings in Europe years prior to Andrews' appearance there. James Erzberger and Albert Vuilleumier, both Swiss, were preaching the Adventist message before the arrival of the American pioneer minister. The humble instrument of their conversion was M. B. Czechowski, a Pole by birth and once a Catholic priest, but now an Adventist. EGWE 32 3 The arrival of Andrews was significant because it launched a long period of fruitful, cooperative effort on the part of Adventist from both continents. EGWE 32 4 America dispatched some of her giants to fight the battles of Europe in the early days of the message. Andrews had once been a General Conference president and also editor of the Review. The year before Mrs. White's arrival in Basel, Switzerland, in 1885, George I. Butler, then the General Conference president, attended the European Council and spent some time at the headquarters of the Swiss Conference in Basel. He gave his best efforts to prepare the way for Mrs. White's visit. He offered practical counsel on church organization and helped plan the building of the first denominational institution in Europe, the publishing house in Basel, Imprimerie Polyglotte. Stephen Haskell and J. N. Loughborough had also preceded Mrs. White. Their biggest contribution was their energetic evangelistic work in Great Britain. And now on the scene appeared the best-known Seventh-day Adventist in the world--Ellen G. White. Butler remained in Europe only for a short time. Mrs. White's stay was to stretch out for two full years. EGWE 33 1 And the local believers welcomed the newcomers, their labors, and their financial support. This workable Heaven-inspired arrangement gave vitality and strength to the infant church laboring in an old, old world where religious customs and social mores were deeply entrenched in the life-style of the people. EGWE 33 2 The work of Europe began about three decades prior to the visit of Ellen White in 1885. These thirty years were marked by much the same search for truth, the same spirit of evangelism and passion for souls, and the same sacrifice and poverty as were present in the United States during the earliest years of church work there. Qualified to Offer Counsel EGWE 33 3 Ellen White, as one of the original founders of the Seventh-day Adventist Church, along with James White and Joseph Bates, had participated in the earliest experiences of the denomination. She had passed through the period of growth and expansion that followed the pioneer days. She was therefore prepared to offer guidance and to stimulate courage, faith, and unity among the brethren and sisters during her two years in the European countries. When she arrived she knew something about the problems that faced the work at that time--problems of establishing and financing institutions, locating places where workers might live, selecting sites for evangelistic services, and promoting effective co-operation among evangelistic laborers. EGWE 34 1 Indeed, Mrs. White was, strictly speaking, the only pioneer of the church still available for such guidance. Her husband had died in 1881 and Bates in 1872. J. N. Loughborough, S. N. Haskell, and G. I. Butler, who labored for short periods in Europe either as established workers or as visiting ministers, did not have the same background of experience. EGWE 34 2 But above all, the unique gift of prophecy bestowed on Mrs. White made her visit an event of importance to the European Adventist and to the development of the Seventh-day Adventist witness in Europe. EGWE 34 3 The brethren were expectant. And as she disembarked from the S.S. Cephalonia in Liverpool that August day they were eager to hear her messages. Certain it was that with the light she had received from God she would stress the rapid expansion of the message that was destined to reach the whole world! ------------------------Chapter 5--The Reception in England A busy two weeks of meetings EGWE 35 1 When the S.S. Cephalonia pulled up to the pier at Liverpool, Ellen White was ready to go to work. And the reception at the dock brought courage to her, for there waiting to meet the White party were M. C. Wilcox, editor of the Present Truth, the British missionary journal that he had launched the year before, and two other workers, among whom were George R. Drew and William O'Neil. EGWE 35 2 They were taken to the home of Brother Drew for the night, and all united in a season of prayer and thanksgiving for God's protecting care. Ellen White's health was better than when she left America, and she stated, "To me this was abundant evidence that I was in the path of duty" (Ibid., 162). It brought great encouragement to her. EGWE 35 3 Drew worked as a "ship missionary" in Liverpool, and when Ellen White learned from him that Liverpool had 300,000 inhabitants and there were only two denominational workers attempting to reach the people, she was distressed! "What can those do to let rays of light shine in this great city?" she asked with a troubled heart, "I am filled with pain ... when I consider the few workers and so much to be done. There will have to be help sent to this city."--Letter 22, 1885. The First Missionary an Englishman EGWE 36 1 The first tangible "help" for Britain had come from Switzerland. According to Historical Sketches*: EGWE 36 2 "The first Seventh-day Adventist missionary to visit England was Bro. William Ings, who reached Southampton from Basel, Switzerland, on May 23, 1878. EGWE 36 3 "Bro. Ings remained at first two weeks, when he returned again to the Continent. He reported much interest, and people hungering for the truth. He soon returned to England, and resumed work in the land of his birth. At the end of sixteen weeks he reports ten keeping the Sabbath.... He and his wife remained in England until the beginning of the year 1882. Much of his time was spent in ship work, and thousands of pages of publications on present truth in various languages were sent by him to all parts of the world.... But Bro. Ings' labors were not confined to ship work. In Southampton and surrounding towns and villages he presented the truth faithfully as opportunity offered, going from house to house, obtaining subscriptions for periodicals, talking and praying with the people."--Page 81. EGWE 36 4 The same year that Ings began his work in England the General Conference sent J. N. Loughborough across the Atlantic. He arrived seven months after Ings came to the country. Loughborough plunged into evangelistic work in Southampton and its suburbs within a week after his arrival. He preached in a newly purchased tent sixty feet in diameter. Six hundred attended the first service. Meetings ran from May 18 to August 17, and thirty persons signed "The Covenant" to keep God's holy commandments and to wait for the Lord from heaven.† EGWE 36 5 No baptism was conducted until February 8, 1880, when Loughborough immersed six persons--he did not believe in rushing his candidates into the church! By July 2, 1881, twenty-nine had taken their baptismal vows. Credit was partially due to the excellent Bible work done by Maud Sisley, who had returned to her homeland from America. EGWE 37 1 Pioneer S. N. Haskell also visited Britain and labored on the Continent in 1882. He encouraged the workers and urged the beginning of a publishing enterprise in England. Other ministers followed with brief visits. J. H. Durland and M. C. Wilcox, however, were missionaries in Britain attached to the work there. Foundations Deep and Solid EGWE 37 2 The needs of the field were staggering, and Ellen White saw clearly that only a beginning had been made. She was eager that the foundation be laid deep and solid. In 1879, while still in America, she wrote: EGWE 37 3 "I was shown in vision many things connected with the cause of God. The state of things in the church ... and the work of God in Europe and England, ... and in other new fields, was presented before me. There is the greatest need of the work in new fields starting right, bearing the impress of the divine. Many in these new fields will be in danger of accepting the truth or assenting to it, who have not a genuine conversion of heart. When tested by storm and tempest, it will be found that their house is not built upon a rock but upon sliding sand. Practical godliness must be possessed by the minister and developed in his daily life and character. His discourses should not be exclusively theoretical."--Testimonies for the Church 4:321. EGWE 37 4 Such counsels explain the thorough work J. N. Loughborough did for his converts and S. N. Haskell's emphasis on a strong literature ministry. For years both men had been closely associated with Ellen White in labor. They highly valued her counsel. EGWE 39 1 But returning now to Drew, in whose home she was staying. He was an Englishman, like Ings, and was born in Christchurch, Hampshire, in 1835. As a young man he had gone to sea and spent fifteen years as a sailor. Once, while in the port of San Francisco, he heard J. N. Loughborough preach and had accepted the Advent message. Then he returned to England in 1882 and engaged in his "ship missionary work," distributing free literature and selling books and magazines to passengers and crews in port cities. EGWE 39 2 Drew had worked first in Hull, and then in Liverpool. He was to continue to labor in Britain for the rest of his life. William O'Neil, who also met the White party at the boat, was with Drew in Liverpool to gain experience for work he planned to do later in London. The two men visited hundreds of ships along the twelve miles of docks in Liverpool and Birkenhead. In the first quarter of 1884 Drew visited 680 ships. He is credit with having converted the Finnish sea captain A. F. Lundquist, who introduced the Advent message to Finland. Grimsby--Headquarters Town EGWE 39 3 The morning after Mrs. White's arrival she and her party, accompanied by M. C. Wilcox, took the train for Grimsby, where the mission and publishing work had been headquartered since 1884. EGWE 39 4 Arriving at the mission office at 72 Heneage Street, Ellen White met Alfred Mason and his wife, Inez, Evangelist Sands H. Lane and his wife, Parmelia, and Jennie Thayer. All of these were Americans who had come to help with the British Mission.* EGWE 40 1 According to W. C. White, Grimsby was a place of 30,000 inhabitants, and "the greatest fishing port in England." "A strange place," he observed, "from which to issue our paper, nevertheless there have been over 9,000 copies sent out monthly' (W. C. White letter, September 18, 1885). EGWE 40 2 Mrs. White remembered Grimsby as "a very large place," but not large enough to be "called a city because it had no grand cathedral" (Letter 22, 1885). But here she began her public speaking endeavors, which were to take her before many audiences, large and small, in eight countries of Europe. EGWE 40 3 Friday afternoon a drenching rain threatened to cut down the attendance considerably, but 170 braved the elements to hear Ellen White lecture on "Christian Temperance," one of her favorite subjects. At the close of her address she was greeted with enthusiastic applause! EGWE 40 4 The next morning at half past ten she met with the little church in Grimsby to deliver her first Sabbath sermon. About thirty-five were present, including ten who had come in from Hull and Ulceby. A. A. John* was there from Wales, where he had been witnessing since early summer. EGWE 40 5 In the sermon that Sabbath morning the messenger of the Lord shared some experiences from the pioneer days of the cause. She told of the sacrifices that were made, and spoke of the responsibility that fell on each member to make further sacrifices to carry the "present truth" to others. Then she went on to assure the little church that the time would come when many would embrace the truth in the United Kingdom. EGWE 41 1 "Many of them were bathed in tears," that Sabbath morning, she wrote in her diary. After the service she was introduced to each member of the congregation, and those from Hull and Ulceby begged her to come to their towns to speak, also. EGWE 41 2 In the afternoon the Sabbath school was held. Ellen White spoke thirty minutes, and others followed in a "social," or testimony meeting. As she listened to the new believers recount their stirring experiences she said she "could not but think how similar is the experience of all true followers of Christ. There is but 'one Lord, one faith, one baptism.'"--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 162. The church in England was one with the church in her own homeland--in trials and sacrifices. EGWE 41 3 Sunday morning she spoke again, this time on the text Revelation 3:15,"I know thy works." That evening, August 23, the Town Hall, largest auditorium in the city, had been secured for a public meeting. EGWE 41 4 An estimated 1,200 people had gathered, filling every seat and standing up lining the walls. The "Grimsby United Temperance Prize Choir" had volunteered to provide music. This fifty-voice choir, which had taken second prize at the London Crystal Palace competition the year before, sang seven numbers, three at the beginning, two at the close, and two following the benediction. EGWE 41 5 It was an appreciative audience that listened as Ellen White spoke to them on God's love as shown in nature. She was drawn out toward her audience in the spirit of the true evangelist. She said later: EGWE 41 6 "As I reflected that not until the last great day would I again meet all there assembled, I tried to present the precious things of God in such a way as to draw their minds from earth to heaven. But I could only warn and entreat, and hold up Jesus as the center of attraction, and a heaven of bliss as the eternal reward of the overcomer."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 162, 163. EGWE 42 1 Jesus Christ was the central figure in all of Mrs. White's preaching at home and abroad. She could say: EGWE 42 2 "Jesus Christ is everything to us--the first, the last, the best in everything. Jesus Christ, His Spirit, His character, colors everything; it is the warp and the woof, the very texture of our entire being."--Testimonies to Ministers and Gospel Workers, 389. EGWE 42 3 The address was published the following Friday in the Grimsby News. Fruitful Work in Ulceby EGWE 42 4 After spending most of Monday, August 24, in writing, Ellen White took the train ten miles to Ulceby, to visit there the little church raised up by A. A. John. Her labors were fruitful. One woman who had been convinced of the truth, but who was still undecided there, determined to obey all the commandments of God. EGWE 42 5 Before the meeting Mrs. White visited a short time with a baker, Edward Armstrong, and his family of nine children.* Armstrong told her how his wife had been a Sabbathkeeper for some time, but he had hesitated, fearing that to accept the Sabbath would cut off his livelihood. He supplied an English lord's family in Ulceby with bread, and this helped him secure most of his business in the town. Finally, he decided he would keep the Sabbath come what may. He announced his decision to the lord's mother, promising to bring her bread late on Friday and early on Sunday, but she refused, paid him up, and discharged him, declaring they must have fresh bread each day and that she would order it from Grimsby. A week later though she called him back to ask him if he had given up his foolish ideas. Satisfied that he had not, she told him she would take his bread anyway, because the bread they got from Grimsby was always sour. EGWE 43 1 This experience drove home to Ellen White the serious difficulty many people in Britain faced when they accepted the Sabbath, and it aroused her sincere sympathy. EGWE 43 2 "It is very difficult for poor people to keep the Sabbath," she wrote to her friend Dr. Gibbs. "It is not luxuries that they lose for they have not these; but it is the bare bread that sustains life that they lose. Many believe but have no kind of a show of getting the simplest food to sustain life." "But," she wrote, "God's eye is upon His conscientious, faithful children in England and He will make a way for them to keep all His commandments."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 163. EGWE 43 3 After spending the night with the Short family in Ulceby, and an "English style" breakfast of "porridge, bread and sauce, and cake," she took the nine o'clock train back to Grimsby. A Large Meeting in Riseley EGWE 43 4 The next day she was off again, this time for Riseley, a little town near Wellingborough, where Pastors Lane and Durland had been holding a tent meeting for two months. It is a rainy and foggy day, but she found 400 gathered to hear her speak--300 filling the seats and 100 standing around the edges. EGWE 43 5 She was encouraged by the response. The people "listened as if spellbound" she wrote. "They seemed to drink in every word. After the meeting closed, all who could ... shook my hand heartily saying, 'God bless you for the words you have spoken.... May the Lord long preserve you.'"--Letter 11, 1885. The Visit to London and Southampton EGWE 43 6 Mrs. White had also taken a cold, and when she went to London* the next day she was sick all the way. What new adventure lay before her in that great city? EGWE 44 1 W. C. White had gone ahead to meet Henry Kellogg, and these two met her when she arrived. Henry Kellogg, no relation to Dr. John Harvey Kellogg, was an Adventist businessman who previously managed the Review and Herald Publishing House. He had come to Europe in 1885 to help establish the publishing house in Basel, to purchase equipment, and to assist the publishing work in Britain and Scandinavia. EGWE 44 2 Arriving in London about noon, August 27, Ellen White took a brief walk in London, but soon had to retire to her hotel. The next day, Friday, she and her companions met W. M. Jones, pastor of the Seventh Day Baptist church in London and editor of the Sabbath Memorial. Jones led the White party on a two-hour tour of the famous British Museum. Of the visit she observed: "We could not have viewed much without the guidance and information given us from Elder Jones."--Manuscript 16a, 1885. EGWE 44 3 Following the visit to the famous museum, the party left by train for Southampton. That night, in a private home, she spoke to the church members for forty minutes and the next day, Sabbath, she spoke twice. EGWE 44 4 Sunday morning her cold was worse, but she joined others in a little sight-seeing, visiting the ruins of some old Roman buildings and walls. The scenery and ride fascinated Mrs. White, but she returned home with her head throbbing. "Every nerve in my body seemed to be quivering," she wrote (Letter 22, 1885). She was slated to speak that night, but could hardly utter a word. Brother Durland had rented a large hall and put out extensive advertising, but everyone was fearful that the meeting would have to be canceled. W. C. White reported: EGWE 44 5 "We spent much of the afternoon in prayer, and trusting that the Lord would help her as in times past, Mother consented to go to the hall and try to speak. There were about 600 assembled in the hall, and when mother began in a hoarse voice, to address them two or three left the hall. But in less than five minutes her voice cleared, and she spoke an hour, with more force than at any other meeting in England."--W. C. White letter, September 18, 1885. Soul-Burden for London EGWE 45 1 Early Monday morning they were back in London. Here she spent two days and two nights in writing. Her most important project was to write out her sermon of Sunday night, which she had promised to the Southampton newspaper, the Hampshire Independent. Her last night in London was a restless one. EGWE 45 2 "I could not lay off the burden I felt for the souls in England. I was pleading with the Lord to arouse His people that the missionary spirit might burn in the hearts of those who were now at ease in Zion; and that the warning message might be given to these great cities. There are five million people in London and one hundred workers would not be too many to try to reflect light on this great city. Who will come up to the help of the Lord against the mighty? Who will go without the camp bearing the reproach?"--Letter 22, 1885. EGWE 45 3 In a dream given to her years before, she was shown the dying cities of the world desperately in need of light "One of dignity and authority" spoke to her saying: EGWE 45 4 "'Never lose sight of the fact that the message you are bearing is a world-wide message. It is to be given to all cities, to all villages; it is to be proclaimed in the highways and the byways. You are not to localize the proclamation of the message.'"--Testimonies for the Church 7:34-36. On to the Continent EGWE 45 5 The journey from London to Dover by train took several hours, but Ellen White enjoyed the fresh green countryside, noting what a contrast it made to the "dry, brown fields of a rainless California autumn." EGWE 45 6 The channel crossing was rough enough to produce considerable seasickness. But she was not sick at all herself. At Calais, France, after an hour-and-a-half crossing, they met Brother Brown, a local literature evangelist, who supplied them with a welcome basket of pears, grapes, peaches, and nuts. EGWE 46 1 Bound for Basel, W. C. White tried to get a sleeping car for his mother, but the eleven dollars extra charge discouraged that idea. The Whites--mother and son--were frugal in their use of the Lord's money. Fortunately, however, they were able to get a through car. EGWE 46 2 At six o'clock the next morning, September 3, they reached Basel, Switzerland, where she was to make her headquarters for two eventful years. Soon after her arrival she wrote: EGWE 46 3 "Here we are in Europe at last. We have come through safely and have had a pleasant journey--no accident or harm has come to any of us."--Letter 22, 1885. ------------------------Chapter 6--Headquarters in Basel Organizing the gospel army EGWE 47 1 Basel is situated in northern Switzerland, near the German and French borders. Like Zurich and Berne, the city is German-speaking. The country is not so mountainous as central Switzerland. This historic city, so strategically located, had been selected as the headquarters of the Seventh-day Adventist work in Central Europe. Here the first institution of the church on the Continent was established. And now the announcement was out for the Third European Council to be held here, preceded by a four-day meeting of the Swiss Conference. Ellen White had hastened across the Atlantic to attend these meetings. EGWE 47 2 At the Basel railway station to meet her was B. L. Whitney, who had come to Europe in 1883 to take over the leadership from J. N. Andrews.* Young Charles M. Andrews, J. N.'s son, and one of the Vuilleumier brothers were also at the station. EGWE 47 3 After a hack ride to the newly completed headquarters building and publishing house, there were more greetings from old friends. A. C. Bourdeau was there, having arrived the year before. The aging mother of J. N. Andrews, Sarah L. Andrews, was also on hand to welcome the newcomers. Martha Bourdeau,* A. C.'s wife, was there too, along with Bertha Stein and Anna Rasmussen. The last two had crossed the Atlantic with Ellen White, but had gone directly to Basel instead of remaining with her in Britain. "I Have Seen This Place Before" EGWE 48 1 The publishing house building that Ellen White would make her home for the next two years was situated on the corner of Weiherweg and Rudolphstrasse, and cost, with its machinery, more than $30,000. She was much pleased with the building. And it was not unfamiliar to her even before her arrival in Basel. The story is told in Life Sketches: EGWE 48 2 "When Mrs. White and her party reached the publishing house, Elder [B. L.] Whitney said, 'Look at our meeting hall before going upstairs.' It was a fine room on the first floor, well lighted and well furnished. Mrs. White looked searchingly at all features of the place, and then said: 'It is a good meeting-hall. I feel that I have seen this place before.' EGWE 48 3 "Not long after this, those parts of the building occupied by the printing business were visited. When the pressroom was reached, the press was running, and Mrs. White said: 'I have seen this press before. This room looks very familiar to me.' Soon the two young men who were working in the pressroom came forward, and were introduced to the visitors. Mrs. White shook hands with them, and then inquired, 'Where is the other one?' EGWE 48 4 "'What other one?' Elder Whitney asked. EGWE 48 5 "'There is an older man here,' Mrs. White replied, 'and I have a message for him.' "Elder Whitney explained that the foreman of the pressroom was in the city on business."--Pages 282,283. EGWE 50 1 Ten years before, after a vision given to her on January 3, 1875, Mrs. White related to a large audience in the Battle Creek church that she had seen presses running in many countries printing periodicals, tracts, and books on present truth. EGWE 50 2 "At this point in her narrative, James White had interrupted her, asking if she could name some of these countries. She said she could not, because they had not been named to her, 'except one; I remember the angel said Australia.' But she stated that although she could not name the countries, she would recognize the places should she ever see them, because the picture was very distinct in her mind. EGWE 50 3 "In the pressroom of the new publishing house at Basel she recognized one of these places. A few months after this, during her visit to Norway, she recognized in the pressroom of the Christiania publishing house another of these places; and six years later, during her visit to Australia, she saw, in the Bible Echo Office in Melbourne, still another pressroom where she recognized the place and the presses as among those she had seen in the vision at Battle Creek, January 3, 1875."--Ibid. EGWE 50 4 What courage it must have brought to Elder Whitney and the Basel pressmen when she recounted her vision. They were doing the very work that God wanted them to do. EGWE 50 5 A year after the vision, in an editorial in the Review entitled "Preaching by Steam," James White challenged the believers with these stirring words: EGWE 50 6 "The advancing cause in Europe demands that there should be an Office of publication in Switzerland, as suggested in a recent report from our worthy missionary, Elder J. N. Andrews. We highly approve the measure.... Little has been accomplished in our own country without the press. The cause moved very slowly on this continent until we began publishing in good earnest. The work in Europe will amount to but little until our brethren there commence preaching by steam.... EGWE 51 1 "We have three men of ability in Europe who are devoted to the cause of God, and we expect more will be raised up there to stand in defense of the truth. Mrs. White joins us in the pledge to give $1,000 for the mission and press in Europe before the close of 1876, and we shall expect that those of our brethren who have more than a humble competency will join us with a liberal hand in this important work. By the grace of God we will have a Publishing House in Basel, the central point for Switzerland, Germany and France."--March 30, 1876. EGWE 51 2 But the European press did not open its doors until 1885, just prior to Ellen White's arrival in September. Until then all the work was done by commercial printers. Andrews' first effort at publishing in Switzerland was in the form of tracts, first prepared by printers in Neuchatel, and later in Basel. EGWE 51 3 He began to publish Les Signes des Temps in July, 1876, and again a commercial shop did the printing. Andrews carried on his work with considerable success. The year of his death there were 6,000 subscribers. EGWE 51 4 The Swiss press in Basel, built at great effort and sacrifice, was followed shortly by new presses in Norway, England, and Australia. By the time of the General Conference of 1901, there were 20 publishing houses in different parts of the world--"preaching by steam!" Today there are half a hundred, preparing literature in more than 200 languages. Life in the Headquarters Building EGWE 51 5 After Elder Whitney introduced Ellen White to the publishing house workers, they stepped into the hydraulic lift and ascended to the third floor, where she was temporarily made at home in the Whitneys' apartment. The entire third floor of the building was devoted to family apartments, as was part of the second floor. EGWE 51 6 The fact that all the workers lived, as well as worked, in the same big publishing building no doubt contributed to some of the internal troubles experienced at headquarters, and certainly must have aggravated the problem faced by the management in seeking to maintain proper decorum between young ladies and young men in the establishment. EGWE 52 1 It is not known exactly in which apartment Ellen White and the W. C. White family finally settled, but it was on the third floor and doubtless on the front (south side) of the building. From their windows they could look out on a large government park or parade ground where school children played and soldiers drilled. EGWE 52 2 The building itself, built of stone, was 46 feet by 76 feet. In the subbasement were the furnace and two gas engines to produce power for the presses above. The next level, the basement or ground floor, was only partially below ground level, allowing light to enter through the windows. Here was located the pressroom and bindery, storage room for paper, stereotype foundry, and one room divided into small cellars for the individual families that lived in the building. The right, or east, half of the first floor was occupied by the meeting hall that would seat 300; the other half contained the business office and the folding and mailing rooms. EGWE 52 3 The second floor housed the composing room, and areas for the editors, translators, and proofreaders. The front and a portion of the east side of this floor was reserved for family apartments. EGWE 52 4 As mentioned, the third floor was entirely reserved for apartments. Above this was the attic room that was lighted by the center "observatory" and was used for storage. EGWE 52 5 On Friday night Ellen White addressed about fifty in the meeting hall on the first floor. Her address was interpreted into both French and German. Of this she commented: "This way of speaking was rather embarrassing at first; but this soon wore away, and to me it has proved far less taxing than I anticipated."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 183. Reflections on Historic Basel EGWE 53 1 Ellen White spent the first of the next week, September 7 and 8, writing about her journey to Basel for publication in the Review and Herald, and preparing for the European Council meeting. Her thoughts also turned back to Reformation times in Switzerland, about which she had written two years before in her popular book Spirit of Prophecy, volume 4 (The Great Controversy). But while in Switzerland, she wrote: EGWE 53 2 "The city of Basel was an important place to the Protestant reformers. Switzerland was one of the first countries of Europe to catch the light of morning, and to announce the rise of the Reformation. And Basel was one of those points on which the light of day concentrated its rays, and whence they radiated over the surrounding country. It was not, however, until years of waiting and conflict had passed that the Reformation was fully established here."--Ibid., 169, 170. EGWE 53 3 She was shown that the literature of the Reformation period was important to the success of the Lord's work at that time. EGWE 53 4 "Being the seat of a university, Basel was the favorite resort of scholars. It also had many printing-offices. Here Zwingle received his early education; here Erasmus published the New Testament which he had translated from the original Greek into Latin; here Frobenius, the celebrated printer, published the writings of Luther, and in a short time spread them in France, Spain, Italy, and England; and here, too, John Foxe spent a portion of his exile in getting some of his books through the press.... While here he issued the first installment of the 'Book of Martyrs.'"--Ibid., 171. EGWE 53 5 Then Mrs. White's mind turned to the modern church with its present opportunities to print and publish God's last message. EGWE 53 6 "In the providence of God, our publishing house is located on this sacred spot [Basel]. We could not wish for a more favorable location for the publication of truth in the different languages. Switzerland being a small republic, that which comes from here is not looked upon with the suspicion that it would arouse if passing from one to another of the large rival powers. Three languages are spoken here,--the French, the German, and the Italian; therefore it is a favorable place for issuing publications in these languages."--Ibid. The Gospel Army EGWE 54 1 Being an evangelist at heart, she looked to the future of Seventh-day Adventist witnessing in Europe and represented it under the figure of a well-trained army. EGWE 54 2 "The grassy common in front of the office, of which we have spoken, is reserved by the Swiss government for military drill. Here, day after day, at certain seasons of the year, we see the soldiers training, so that they may be ready, when needed, to engage in actual service. As we have watched the progress of the drill, and from time to time noted the thoroughness manifest in every department, the query has arisen, Why should there not be in Basel a large army of Christian soldiers drilling for actual service in the battles to be fought in the different countries of Europe against tradition, superstition, and error? Why should those who are preparing to fight the battle for Prince Immanuel be less earnest, less painstaking, less thorough, in their preparation for the spiritual warfare?"--Ibid. EGWE 54 3 And the preparation of soldiers for spiritual warfare meant Christian education--church-sponsored schools to which the volunteers for service might come to prepare for "battle" on the vast frontiers of Europe--"to go forth as missionaries," she said. Then she added, "And also that those of our brethren who have children may have a place to send them where they will not be obliged to attend school on the Sabbath."--Ibid., 172. EGWE 54 4 This Sabbath-and-school-attendance dilemma was to be a really painful problem in some countries of Europe. God has worked many miracles for His obedient children as time has shown, but this has often been in the crucible of testing and faithfulness! EGWE 54 5 Here let us pause to see how the basic organizational structure of Seventh-day Adventist work in Europe came into being. This insight into the laying of the foundations forms the basis for understanding the structure that developed in conferences, publishing houses, schools, and medical institutions. The First and Second European Conferences EGWE 55 1 In 1882 the first European Missionary Council was held in Basel, September 14-17. This meeting helped develop a unity and cohesiveness among the messengers of God laboring in the three distinct fields--Great Britain, Scandinavia, and Switzerland. The accomplishments of that conference are reported in Historical Sketches: EGWE 55 2 "This being the first meeting of the kind, it was made more an occasion of consultation and comparison of the labors of the past than of recommendation for future plans of work. A permanent organization was formed by the adoption of a constitution. Of this organization Elder J. N. Andrews was chosen chairman; Elder A. A. John, secretary, and Charles M. Andrews, treasurer. While the question of the relation of this organization to the various parts of the work in Europe was referred to the General Conference for its recommendation, the practical benefits gained from this first assembly were so evident that the meeting recommended such convocations to be held at least annually, from that time forward."--Page 109. EGWE 55 3 Because of J. N. Andrews' extreme feebleness and subsequent death, the Second European Council planned for October, 1883, was postponed. This second meeting was rescheduled for Basel, May 28-June 1, 1884, and coincided with the close of G. I. Butler's visit to the three European missions. The representation from the fields was much larger this time, with delegates present from Italy and Romania, as well. EGWE 55 4 The 1884 Council adopted certain recommendations, which included an official name, "The European Council of Seventh-day Adventist Missions," and the appointment of a general executive committee of three, composed of brethren selected from the three different missions. This brought the best judgment of all the missionaries to bear upon the work to be done, and helped all to feel responsible for the advancement of the common cause. EGWE 56 1 It should be noticed that this arrangement did not create a "division" or "union" superstructure, or call for a staff of new workers, or a new budget. It simply gathered together the chairmen of the local missions into a three-man committee to oversee the general work in Europe. Thus the General Conference could deal directly with this committee on all matters of importance to the growing work, and Europe would have a voice to speak for it at General Conference sessions. EGWE 56 2 The emphasis upon representation from each field in order "to unite the work" in Europe reflected the strong and essential features of the denomination's representative form of church administration. Though this happy idea of full representation grew to fuller fruition at the General Conference session in Battle Creek in 1901, the general idea was recognized and apparent in the earliest development of the work in Europe. EGWE 56 3 From the earliest days of the Seventh-day Adventist Church, even before the organization of the General Conference in 1863, the Spirit of Prophecy messages had been heard calling for order and orderly procedures in developing a sound church government. (See Early Writings, 97). EGWE 56 4 And now we see in Europe the instrument whom God had used, on hand to facilitate the efficient development of a strong evangelistic and institutional witness on the Continent. EGWE 56 5 Ellen White was to be present at the Third European Missionary Council in Basel, and her speeches and counsels were to exert a strong influence on church organization in Europe and the rapid spread of God's truth. ------------------------Chapter 7--The Swiss Conference of 1885 One of the first in Europe EGWE 57 1 On Thursday, September 10, workers and church members began arriving in Basel for the Swiss Conference meeting, which was to begin that evening. Ellen White's old friend Daniel T. Bourdeau arrived with a number of French believers. She greeted them cordially and had a pleasant interview with Bourdeau and his little family. EGWE 57 2 There were his wife, Marion; his daughter, Patience, now an energetic teen-ager of 15; and Augustin, just 10 years old. Ellen White had known the Bourdeau family from the earliest days when their home at Bourdeauville, in northern Vermont, had been an important Adventist outpost. EGWE 57 3 Daniel's brother, A. C. Bourdeau, had accepted the third angel's message first, and Daniel thought at the time that he was crazy to observe Saturday instead of Sunday. Proud of his Biblical scholarship gained at a Baptist seminary in Canada, Daniel had set out to prove from the Scriptures that his brother was wrong. In the process, of course, he discovered quite the opposite, and he was forced to admit that the Biblical arguments favored the seventh-day Sabbath, but even so, he still felt he could not accept Mrs. White's visions as authentic. Then came a significant meeting at Buck's Bridge, New York, in 1857. Daniel was there, and during the meeting Ellen White was taken off in open vision. The physical phenomena characterizing her early visions, among which was breathlessness (see Daniel 10:17, 18), were apparent on this occasion. EGWE 58 1 James White, who was present, invited those who had doubts to come forward and see for themselves. He explained that Mrs. White, while in vision, was completely oblivious to everything around her, and gave opportunity for anyone present to examine her. This was Bourdeau's chance. Gaining permission from Elder White, and in a spirit of reverence and decorum, he resorted to an unusual procedure after satisfying himself that there were no outward signs of breathing. As he testified later: EGWE 58 2 "I ... took my hand and placed it over her mouth, pinching her nostrils between my thumb and forefinger, so that it was impossible for her to exhale or inhale air, even if she had desired to do so. I held her thus with my hand about ten minutes, long enough for her to suffocate under ordinary circumstances; she was not in the least affected by this ordeal."--Statement of D. T. Bourdeau, February 4, 1891, quoted in J. N. Loughborough, The Great Second Advent Movement, p. 210. EGWE 58 3 Bourdeau confessed that after this experience* he was never again inclined to doubt the divine origin of Mrs. White's visions. During the European Council soon to follow, Bourdeau's confidence would be put to a severe test, but it would not be shaken. And it never was. Mrs. White Attends Swiss Conference EGWE 59 1 The second annual meeting of the Swiss Conference opened that night. This conference was one of the first officially organized in Europe. It had been formed the year before at a general meeting in Bienne. There ministers had gathered from France, Italy, Germany, and Romania, as well as Switzerland, and though the conference was called "Swiss," it actually included the churches in all these countries. One hundred and twenty-five delegates had been present for the organizing meeting in Bienne, but when Mrs. White rose to address the 1885 session on Friday, she was surprised and delighted to see nearly 200 believers before her. "A more intelligent, noble-looking company is seldom seen," she reported to Review readers. "Although gathered from different nations, we were brought near to God and to one another by our eyes being fixed upon the one object, Jesus Christ."--The Review and Herald, November 3, 1885. EGWE 59 2 The interest among the delegates was keen as they listened for the first time to the Lord's messenger. Her first address was a heartwarming and inspiring one: "I have been deeply interested this morning in listening to the reports of labor from the various fields," she began. Then she reminisced a little, observing how similar these reports sounded to the ones she had heard when the work was just beginning in America. She was sure that the workers in Europe felt as they had in America when new converts accepted the message: "One soul who embraced the truth was regarded of more value than mountains of gold. We wept and rejoiced, and could scarcely sleep."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 147. EGWE 59 3 Then, alluding to the report made of the work in Italy by A. C. Bourdeau earlier in the meeting, she said: EGWE 59 4 "The Piedmont valleys have been spoken of. From the light that I have had, there are, all through these valleys, precious souls who will receive the truth. I have no personal knowledge of these places; but they were presented to me as being in some way connected with God's work of the past."--Ibid. EGWE 60 1 Then she went on to assure the representatives of other countries in Europe that "there is a great work yet to be accomplished in all the fields from which we have heard reports" (Ibid.). Proper Methods of Labor EGWE 60 2 Mrs. White next addressed herself to the question of proper methods. She stressed the importance of personal visitation in the homes of the people. The minister must be alert to any sign of interest and conviction aroused by his preaching, and he must move immediately to work personally with the people: "Many a precious soul balances for a time," Ellen White said, "and then takes his position on the side of error, because he does not have this personal effort at the right time" (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 148). She suggested that workers may have to reside where the people need help most: "They ought to come close to the people, sit with them at their tables and lodge in their humble homes."--Ibid. If this meant the workers had to take their families to undesirable places, then they would simply have to remember that Jesus, laboring in Palestine, did not always remain in the most desirable surroundings. EGWE 60 3 But she didn't single out the ministers as the only heralds of the message. She knew that there were hardworking mothers and day laborers who had a work to do for God, as well. "Brethren and sisters, you who tarry by the stuff at home, there is something for you to do. The work of saving souls is not to be done by the ministers alone. Every one who has been converted will seek to bring others to a knowledge of the truth. Commence to work for those in your own homes and neighborhoods.... You can also send up your petitions for the laborers in the different fields. God will hear your prayers."--Ibid. Mrs. White's counsel represented more than mere sermonizing. As a mother with four sons, she had always labored faithfully to win to Christ those close to her and her neighbors, as well. Her soul-winning contracts with people in Europe both in and out of the church were frequent and fruitful, as we shall see. Meetings on the Sabbath Day EGWE 61 1 Sabbath morning, as Mrs. White looked out her window, she could see the carriages lurching and struggling over the muddy street as the people gathered. Then she went down for the church service in the new chapel. "May the Lord meet with us" was her burden (Manuscript 16a, 1885). EGWE 61 2 D. T. Bourdeau gave the sermon in French, while his brother translated it into English for the benefit of the Americans and British present. EGWE 61 3 In the afternoon Ellen White spoke again. Warming to her subject, she preached with great clarity, and when she made her appeal the response was overwhelming. One hundred fervent testimonies were borne. "All expressed that they were impressed and benefited by the discourse given. Certainly this people seem to be in earnest to be helped, willing to receive my testimony."--Ibid. EGWE 61 4 From the light Sister White had received from the Lord, testimony services were not to be neglected in Seventh-day Adventist churches, for they opened great reservoirs of strength and mutual encouragement to the church family. EGWE 61 5 The social meeting also had practical value as a school to teach the believers self-expression and the use of the voice in witnessing. In new congregations in Europe, and later in Australia, Mrs. White would introduce this type of testimony service. EGWE 61 6 "Although the social meeting is a new thing, yet they are learning in the school of Christ, and are overcoming fear and trembling. We keep before them the fact that the social meeting will be the best meeting in which they may be trained and educated to be witnesses for Christ."--Manuscript 32, 1894. EGWE 62 1 On Sunday morning it was time for the newly formed Swiss Tract Society to have its meeting. With the large dimensions of the work before them, they felt helpless, for they had only one German colporteur, and very few more in the other countries. W. C. White stepped forward to speak. Although only 31 years old, he was an experienced publishing leader, having been the manager of the Pacific Press. He knew about operating the publishing business with only a few literature evangelists in the field. He told of the beginnings of colporteur work begun only a few years before in America, and how a number of experimental programs were tried before the best methods of work emerged. And his encouraging counsels registered. Before the conference was over, he and Sands Lane, of Britain, had organized a good-sized class of would-be colporteurs, and eight decided to devote themselves to the work. Practical Character of Ellen White's Addresses EGWE 62 2 On the same day, Mrs. White had a practical address for the missionary workers. She opened her talk by telling of Nathanael's skepticism when he first heard of Jesus: EGWE 62 3 "Here is a lesson for all our ministers, colporteurs, and missionary workers. When you meet those, who, like Nathanael, are prejudiced against the truth, do not urge your peculiar views too strongly. Talk with them at first of subjects upon which you can agree. Bow with them in prayer, and in humble faith present your petitions at the throne of grace. Both you and they will be brought into a closer connection with heaven, prejudice will be weakened, and it will be easier to reach the heart."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 149. EGWE 62 4 Again she stressed the importance of personal work, saying the work of the third angel's message must be accomplished largely by persevering, individual effort; by visiting the people in their homes. EGWE 63 1 But then she returned to a favorite theme: EGWE 63 2 "Present the truth as it is in Jesus; not for the sake of contention, not for the love of argument, but with meekness and fear.... That which makes the truth so objectionable to many is that it is not presented in the spirit of Christ."--Ibid., 150. EGWE 63 3 This love would accomplish far more than the strongest arguments, she said. Then she gave some counsel on how to deal with the most difficult cases. She said that even if people slam the door in the missionary's face, he should not give up. This was the time for the "silent messengers of truth," the printed page, to bear their testimony. A Work for Young and Old EGWE 63 4 She knew that there were immense difficulties to be faced, but there was a work for all ages to accomplish: EGWE 63 5 "Success does not depend so much upon age or circumstances in life as upon the real love that one has for others. Look at John Bunyan enclosed by prison walls.... He is not idle. The love for souls continues to burn within him, and from his dark prison-house there springs a light which shines to all parts of the civilized world. His book, The Pilgrim's Progress, written under these trying circumstances, portrays the Christian life so accurately, and presents the love of Christ in such an attractive light, that hundreds and thousands have been converted through its instrumentality."--Ibid., 151. EGWE 63 6 What she said next encouraged those with Lutheran backgrounds: EGWE 63 7 "Again, behold Luther in his Wartburg prison, translating the Bible, which was sent forth as a torch of light, and which his countrymen seized and carried from land to land to separate from the religion of Christ the superstitions and errors."--Ibid. EGWE 63 8 She appealed then to the young men to devote themselves to the service of Christ, and closed with a challenge: EGWE 64 1 "I am thankful to see so large a number present at this meeting. But shall not your numbers be more than doubled during the coming year? Let each answer for himself what he will do."--Ibid., 153. EGWE 64 2 That afternoon she spoke again. As before, the audience was divided into national groups; Elder D. T. Bourdeau translated into French, Erzberger into German, and Elder Oyen into Danish-Norwegian. This was a pleasurable experience for Mrs. White, as the translation process gave her more time to reflect on what she was saying, and to rest her voice. EGWE 64 3 There was also a surprise move--a "new experience for many of our brethren in Europe" as Ellen White described it. At the close of her discourse, she called "for all who desired to be Christians, and all who felt that they had not a living connection with God, to come forward," declaring that "we would unite our prayers with theirs for the pardon of sin, and for grace to resist temptation" (The Review and Herald, November 3, 1885). EGWE 64 4 The work was of God. The people responded willingly. She reported, "It seemed that the entire congregation were on their feet, and the best they could do was to be seated, and all seek the Lord together."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 173. EGWE 64 5 After this appeal, 115 people, many of them weeping all the while, bore their heartfelt testimonies to their desire for a genuine experience in the things of God. EGWE 64 6 In her Review article reporting the experience, Ellen White described the genuineness of this revival meeting in Basel. She testified to the similarity of the work of God's Spirit among His children everywhere. "The Holy Spirit operates the same the world over. When it is received into the heart, the whole character is changed.... Old habits and customs and national pride and prejudice are broken down.... [And this resulted in] unity of thought and action."--The Review and Herald, November 3, 1885. Close of the Conference EGWE 65 1 Finally, on Monday, the Swiss Conference drew to a close. Mrs. White gave one final address on unity and Christian courtesy, and when she finished there was another "first" for the new chapel in Basel--a baptism conducted in the new baptistry. Fourteen persons went forward in faith, and Ellen White said, "God grant that none of these may ever forget their baptismal vows." EGWE 65 2 As she told the story in the church paper she appealed to Adventists everywhere: EGWE 65 3 "Will those who have recently taken the cross of Christ, both here and in America, continue to climb the ladder of progress?"--Ibid. ------------------------Chapter 8--The Third European Missionary Council A miniature general conference EGWE 66 1 Tuesday, the very next day after the Swiss Conference closed, an even more important meeting opened in Basel: the Third European Council of Seventh-day Adventist Missions, September 15-29. W. C. White described the session as a miniature General Conference. It proved to be the most memorable and effective gathering of workers in the early years of the church in Europe. No other council compared with it in importance, for it set a mold upon the work for years to come. EGWE 66 2 Thirty-one representatives from Europe were present as official delegates, joining the three from America. The employees of the publishing house and a number of Swiss believers attended, as well. EGWE 66 3 The opening day dawned balmy and beautiful, and Mrs. White was up at five, writing. After breakfast she still had several hours before the opening meeting, so she took her first buggy ride since reaching Basel, crossing the Rhine into nearby Germany. She returned feeling refreshed. EGWE 66 4 At eleven, the delegates gathered in the publishing house chapel to begin their deliberations. Mrs. White sat quietly by as they selected their working committees and began to lay plans. The schedule shaped up quickly. The committee on the order of meetings, of which W. C. White was a member, the next morning reported a proposal that a Biblical institute be held in conjunction with the council. EGWE 67 1 J. G. Matteson was chosen to conduct the Bible class at nine each morning, and S. H. Lane, J. Erzberger, and A. C. Bourdeau were designated to teach the workers how to give Bible studies. A canvassers' class at one-thirty and an English class at four-thirty rounded out the institute schedule. All this was in addition to the business sessions of the council and the devotional exercises slated for the early-morning meetings. No time was wasted; the delegates might be charged with intemperance, but not with indolence! Meetings began at five-thirty in the morning and lasted as late as nine at night. EGWE 67 2 In addition to her participation in the deliberations of the council, Mrs. White spoke at the early-morning prayer and testimony meeting each day. It was reported later that "the morning talks of Sister White were one of the specially interesting features of this annual convocation, and were the means of imparting much precious instruction concerning the practical work of those who were here convened."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 118. EGWE 67 3 She began her series of practical devotional talks Wednesday morning with an appeal for ministers to have an individual experience with God and to manifest love and forbearance for one another. A machine may be ever so perfect in its parts, she pointed out, but there would be friction and wear in its movements unless it was properly oiled: "So with us. It is necessary to have the oil of grace in our hearts, in order to prevent the friction that may arise between us and those for whom we labor."--Ibid., 119. Before the council ended there would be a manifest need for this oil of grace, and there would be opportunity for it to be freely applied! Reports from the Missions EGWE 67 4 In the early part of the council the workers stepped forward one by one to report the progress of the work in their areas. J. G. Matteson led off with his report of the work in Scandinavia, He had been working in Copenhagen since April and had succeeded in raising a church of eleven members. There were 258 Sabbathkeepers in Denmark by this time, 279 in Sweden, and about 160 in Norway. Matteson reported that in all of Scandinavia there were seven ministers, seven men with licenses to preach, eight colporteurs, and 18 churches. EGWE 68 1 England's Sabbathkeepers were organized into four churches. Two hundred and twenty-four believers were scattered throughout Switzerland, Germany, France, Romania, and Italy. In addition, there were 39 Sabbathkeepers in churches not connected with the conference. EGWE 68 2 France and Corsica claimed 35 believers. Two small churches in Italy, at Naples and Torre Pellice, accounted for 25 members. There were 14 believers in Pitesti, Romania,* where Thomas G. Aslan followed A. C. Bourdeau in the work. EGWE 68 3 The editors were also proud of their missionary and health journals. In all, nine different periodicals were in publication in Central Europe, Scandinavia, and England. But there was still a crying need for more books in the languages of Europe, especially Spirit of Prophecy volumes so that colporteurs could offer more to the hungry people than a few tracts and magazine subscriptions. One of the earliest actions of the council was to establish a permanent committee to recommend books for translation and publication. Presenting the Truth in Love EGWE 68 4 In her second devotional talk on Thursday, Mrs. White returned to a theme she had developed during the Swiss Conference, the necessity of presenting the truth in love. She pointed to Paul's example. When he labored for the Jews, he did not first make prominent the important aspects of Christ's life and death. He began with the Old Testament Scriptures, showing his hearers that the promise of a Saviour was predicted, and then he presented the fact that the Saviour had already come. "This was the 'guile' with which Paul caught souls," she remarked. EGWE 69 1 "When you are laboring in a place where souls are just beginning to get the scales from their eyes, and to see men as trees walking, be very careful not to present the truth in such a way as to arouse prejudice, and to close the door of the heart to the truth. Agree with the people on every point where you can consistently do so. Let them see that you love their souls, and want to be in harmony with them so far as possible."--Ibid., 122. EGWE 69 2 Then she added, with a touch of sadness, EGWE 69 3 "Oh that I could impress upon all the necessity of laboring in the spirit of Jesus; for I have been shown that souls here in Europe have been turned away from the truth because of a lack of tact and skill in presenting it."--Ibid. EGWE 69 4 In the latter part of her Thursday morning address she dealt with a specific problem: EGWE 69 5 "Do not encourage a class who center their religion in dress.... Talk of the love and humility of Jesus; but do not encourage the brethren and sisters to engage in picking flaws in the dress or appearance of one another. Some take delight of this work."--Ibid. EGWE 69 6 She concluded frankly: EGWE 69 7 "There are few of my brethren and sisters who maintain the plainness of dress as I do. My writings are pointed on this subject;* but I do not carry it in the front. It is not to be made of greater importance than the solemn, testing truths for this time."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 123. Question-and-Answer Periods EGWE 69 8 The council was nearing the time when it would turn its attention from reports of the past to plans for the future. W. C. White suggested that it might be well to give some time to such "practical questions as the brethren might wish information upon." Answers would be given to the questions submitted, and there would be opportunity for discussion. Accordingly, a "Question Box" was set up. EGWE 70 1 The time had come when differences of opinion would be aired and discussed, and when Ellen White rose at 5:00 A.M. Friday to prepare for her devotional talk she said she "felt urged by the Spirit of God" to keep before the workers the necessity of being teachable. Her message, based on James 3:13-18, was another call for unity. EGWE 70 2 "None should feel that it is of no special importance whether they are in union with their brethren or not; for those who do not learn to live in harmony here will never be united in heaven.... EGWE 70 3 "Even though you think you are right, you are not to urge your individual ideas to the front, so that they will cause discord.... Let Christ appear. Do not cherish a spirit of independence which will lead you to feel that if your brethren do not agree with you they must be wrong. The opinions of your brethren are just as precious to them as yours are to you. Christ in you will unite you to Christ in them, and there will be a sweet spirit of union."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 124-126. EGWE 70 4 Pioneers are always an independent breed of men. They have to make their own decisions and often they have to press forward with no one to guide and counsel them. Thus it was especially hard for many of the early workers in Europe to adjust to the fact that the church was emerging from the pioneer stage and was now developing into an organized entity with some strength. Now there was need for cooperation and coordination. So the Spirit of God guided in the giving of just the messages that were needed at that time. EGWE 70 5 Meanwhile, Ellen White had a much more mundane problem--a tooth that needed filling! Dr. Vincenzo Guerini, an affable Italian dentist and convert, was at the council from Naples. So Mrs. White visited him. She described the doctor as "a refined gentleman.... He is fully in the truth. A man of excellent spirit."--Letter 23, 1885, p. 2. He was also a skillful practitioner. EGWE 71 1 Finally the first Sabbath of the session arrived to break the busy routine. D. T. Bourdeau spoke Sabbath morning at the worship service, with Sister White occupying the pulpit in the afternoon. Her address must have brought real help to the people: "The heavenly angels were in our midst," she explained. "I was blessed in speaking, the people blessed in hearing."--Ibid., p. 3. Response to Sister White's Testimonies EGWE 71 2 In the inspiring testimony meeting that followed, her efforts to promote unity among the brethren began to bear fruit. For some time Antoine Biglia had been confining all his labors to the city of Naples, Italy, much to the distress of the conference leaders. He was dependent on the conference for his salary, but he had carried on his work in his own independent way. Now he rose, and with deep feeling made his confession: EGWE 71 3 "I have heard and read about the mission of Sister White, but now I have seen and handled this matter myself. I acknowledge that the power of God has come to my heart through her testimony. I receive it as from God. I humble myself before God. God's voice in reproof of my sins has come to me through Sister White."--Ibid. EGWE 71 4 Thereafter Biglia agreed to work as the conference directed, and before the European Council was over, an action was taken encouraging him to enlarge the scope of his ministry beyond the confines of Naples. EGWE 71 5 When the testimony meeting closed they had been together in meeting for four hours. "Many with tears say this is the best meeting that they ever experienced," Mrs. White wrote to G. I. Butler, the General Conference president. EGWE 71 6 Mrs. White did not attend these meetings as a mere casual observer or halfhearted participant. Her whole heart and mind were wrapped up in the issues of the hour. She was lying awake night after night, praying, pleading with God for the help that was needed. And the Lord answered her earnest prayers. EGWE 72 1 The Question Box was yielding some inquiries that would test the wisdom of the leaders. And at the Sunday morning meeting the discussion opened with, "Can tents be used to advantage in Europe and Britain?" Earlier in the day A. A. John had reported his open-air meetings in Wales, which seemed to be successful, and he had spoken against tent meetings. But Mrs. White objected to open-air meetings, first because they put too great a tax upon the minister's vocal organs, and second because they made it too difficult to maintain the order and dignity that a religious meeting required. Then, too, the contact with the people would often be brief and superficial in an open-air meeting. It was not that they should never be held, but there were better ways to preach the message. The best way of all was for the minister to go into the homes of the people, "opening to them the Scriptures around the fireside; making plain essential points of present truth.... The Bible talks, the humble, earnest prayer with the family, accomplish a greater work than the most powerful discourses ... without this personal effort."--Ibid. Value of Tent Meetings in Europe EGWE 72 2 She also said that from the light given her she knew that tent meetings could be used to advantage in Europe. The next day the council voted to purchase tents for England, Sweden, Switzerland, and France. EGWE 72 3 On Monday morning Ellen White's devotional talk again reflected her burden that the workers learn to cooperate with one another. She began by pointing out how Jesus sent His disciples out to proclaim the gospel two by two. "Our Saviour understood what ones to associate together. He did not connect with the mild, beloved John one of the EGWE 72 4 same temperament; but He connected with him the ardent, impulsive Peter.... Thus, the defects in one were partially covered by the virtues in the other."--Ibid., 126. EGWE 73 1 Then, shifting her emphasis slightly, Mrs. White proceeded to stress the importance of perseverance in the work. God wanted workers who would be completely absorbed in His will, who would not allow anything to distract them from their calling.: EGWE 73 2 "A soul is of more value than all the world; and to let things of a temporal nature come in between us and the work of saving souls is displeasing to the God of heaven."--Ibid., 127. EGWE 73 3 She challenged the delegates with these words: EGWE 73 4 "There is a great work to be done in Europe. It may seem to move slowly and hard at first; but God will work mightily through you if you will only make an entire surrender to Him. Much of the time you will have to walk by faith, not by feeling."--Ibid., 128, 129. Pressing Financial Needs in Basel EGWE 73 5 In the council meeting at ten-thirty that morning, Mrs. White listened intently to the discussions and recommendations. As attention began to focus on the pressing lack of funds, she could not refrain from sharing some of her own pioneer experiences. She recalled how her husband, James White, nearly crippled with rheumatism, cut cordwood for 24 cents a cord to make enough money to attend the first Sabbath conference in Connecticut. EGWE 73 6 He could not even sleep at night because the pain in his wrists was so great. She told how she had fainted to the floor with a sick child in her arms for want of simple food to eat. Then, after recounting several similar experiences, she recalled how only a few years before, when J. N. Andrews was just getting started with the mission in Europe, he had run out of funds. Mrs. White had taken a new silk dress that she had just received as a gift from a friend, and sold it for $50, forwarding the money to the hard-pressed Andrews. Then she spoke with feeling about the immediate needs of the Basel publishing house: EGWE 74 1 "Our treasury now is, I might say, about empty. In many places we have had very close financial pressure. A night or two ago I dreamed that I was pleading with God. I awoke myself pleading with God, presenting before Him our empty treasury, pleading with Him to send means to advance His own cause and work. I propose, brethren and sisters, that we present our empty treasury to God in living faith and ask Him to supply our needs."--Manuscript 14, 1885. EGWE 74 2 Willie White, writing to the General Conference president the next day, was doing his best to make sure that their needs were known in Battle Creek, as well as in heaven! EGWE 74 3 "There is about $5,000 yet to pay on the building," he moaned. "Bro. Whitney wrote you a statement of what would be needed, which you did not appear to understand, and answered by congratulating him that he did not need any more. Then he wrote trying to explain that there was $5,000 needed at once, and has just received the comforting reply that if he needed more money, to send for it, and you would try to raise it. We were dumbfounded, we are on the verge of bankruptcy, and what can we say to make the facts understood?--W. C. White letter to G. I. Butler, September 22, 1885. EGWE 74 4 At last the prayers and pleas of the European workers were answered. By October 6, the $5,000 had arrived. EGWE 74 5 Each day during the council, Mrs. White was not only writing in her diary but she was adding to a long letter to G. I. Butler. That afternoon, as she was writing, there was a knock at the door. It was Albert Vuilleumier.* The Swiss Conference had recommended that he be ordained, but he felt he should wait another year. Together he and Mrs. White talked about his experience, dating back to the time when he had accepted the message under Czechowski's preaching in 1867 and had become a charter member and elder of the first European Seventh-day Adventist church at Tramelan. EGWE 75 1 Vuilleumier asked also about presenting the Advent message in new fields. Should the Sabbath be introduced first? Mrs. White reviewed with him the counsel she had given earlier about beginning with practical godliness, devotion, and piety--subjects about which all Christians could agree. She must also have given him courage to accept ordination, because on the last evening of the council the brethren laid their hands upon him, setting him apart for the ministry. EGWE 75 2 On Tuesday morning, September 22, Ellen White gave one of her warmest and most inspiring talks on the subject of faith and trust in God. It was really a personal testimony: EGWE 75 3 "I feel so thankful this morning that we can commit the keeping of our souls to God as unto a faithful Creator. Sometimes the enemy presses me the hardest with his temptations and darkness when I am about to speak to the people. I have such a sense of weakness that it seems like an impossibility to stand before the congregation. But if I should give up to my feelings, and say that I could not speak, the enemy would gain the victory. I dare not do this. I move right forward, take my place in the desk, and say 'Jesus, I hang my helpless soul on Thee; Thou will not suffer me to be brought to confusion,' and the Lord gives me the victory.... EGWE 75 4 "Oh that I could impress upon all the importance of exercising faith moment by moment, and hour by hour!... If we believe in God, we are armed with the righteousness of Christ; we have taken hold of His strength.... We want to talk with our Saviour as though He were right by our side."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 130-133. Length of Conference Extended EGWE 75 5 As she closed her talk and the people began to give their testimonies, many said they could now understand better why they had not advanced more rapidly in their Christian experience. Then some began to urge that the meetings be extended a week. "They said the lessons they were having from Sister White were of great value to them; that they were gaining much knowledge by the Bible studies and the instruction given upon the work of colporteurs."--Letter 23, 1885. So the council voted to continue another week with the rich spiritual feast and the valuable practical instruction. This final week would be one of trial and testing for some of the ministers present, as we shall see. EGWE 76 1 "How to Meet Temptations" was Ellen White's subject at the Wednesday morning devotional service. "Presumption is a most common temptation," she pointed out, and those who profess to be Christ's followers too often "plunge without thought into temptations from which it would require a miracle to bring them forth unsullied. Meditation and prayer would have preserved them from these temptations by leading them to shun the critical, dangerous position in which they placed themselves."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 133. EGWE 76 2 But no matter how cautious one is, temptations will come. EGWE 76 3 The tempted Christian has the privilege of linking his strength with the strength of God:" It is our privilege in our great weakness to take hold of the strength of the Mighty One. If we think to meet and overcome the enemy in our own strength, we shall be disappointed."--Ibid., 134. EGWE 76 4 It is essential to "make daily advancement in the work of character-building." But God's servant warned that this would be no easy task: "When we try to separate from us our sinful habits, it may at times seem that we are tearing ourselves all to pieces; but this is the very work that we must do if we would grow up into the full stature of men and women in Christ Jesus."--Ibid., 134, 135. EGWE 76 5 Finally, temptation can be resisted only by those who exercise faith. "Cling to Christ and His merits," God's servant urged, and "He will fulfill to us all He has promised."--Ibid., 135. EGWE 77 1 Decisions of the council were becoming more specific now. It was voted that A. C. Bourdeau should go to Torre Pellice, Italy; and that young Charles Andrews should be sent to Battle Creek to learn the printing business more thoroughly. A request was sent to the General Conference that a successful German laborer be sent to Europe, and not long afterward, L. R. Conradi would come. Nominations were made and accepted for various officers and committees. EGWE 77 2 A number of the foregoing decisions had grown out of a consultation meeting in Ellen White's room earlier in the day. But one crucial item that had come up in that smaller meeting did not reach the conference floor. A Controversial Problem Arises EGWE 77 3 With Ellen White, the Bourdeau brothers, their wives, Elder and Mrs. Whitney, and Henry Kellogg present, D. T. Bourdeau presented the idea that France and Italy should become a separate conference, breaking away from the Swiss Conference. How Bourdeau could hope to form a viable conference organization with less than a total of 50 members is not clear, but he argued that each one of the national groups was jealous and independent and therefore would resent being a part of the Swiss Conference. Mrs. White suggested that this was a strong reason why each group should learn to blend with other nationalities. EGWE 77 4 "I told Brother Daniel that this would not be in accordance with God's will.... The truth is one. It will take people from France and Italy, and mingling them with other elements, soften and refine them through the truth."--Letter 23, 1885. EGWE 77 5 Mrs. White tried to help Bourdeau see that with the cause still in its infancy in these countries, his proposition would only bring weakness. But Bourdeau took offense. He began to repeat stories of abuses he felt he had suffered years before in Battle Creek and later when he was working under J. N. Andrews in Europe. As he became more and more excited, Mrs. White sensed that she could not support such a spirit with her presence. And she rose and left the room. "I will not give sanction to such a spirit," she explained in her diary. EGWE 78 1 The next morning, her devotional talk elaborated the general principles she had been trying to get across to D. T. Bourdeau. She did not specifically mention him, however. In fact, she tried to broaden the application: EGWE 78 2 "Some who have entered these missionary fields have said, 'You do not understand the French people; you do not understand the Germans. They have to be met in just such a way.' But, I inquire, does not God understand them? Is it not He who gives His servants a message for the people?"--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 136. EGWE 78 3 She used the illustration of the Jewish Temple. Its stones were quarried out of the mountains, but when they were brought together they formed a perfect building. Then, with great candor, she said: EGWE 78 4 "Let no one think that there need not be a stroke placed upon him. There is no person, no nation, that is perfect in every habit and thought. One must learn of another. Therefore God wants the different nationalities to mingle together, to be one in judgment, one in purpose. Then the union that there is in Christ will be exemplified."--Ibid., 137. EGWE 78 5 Mrs. White confessed that she was almost afraid to come to Europe because she had heard so much about the peculiarities of the various nationalities. But then she realized that God could bring people where they would receive the truth. She urged: EGWE 78 6 "Look to Jesus, brethren; copy His manners and spirit, and you will have no trouble in reaching these different classes. We have not six patterns to follow, nor five. We have only one, and that is Christ Jesus. If the Italian brethren, the French brethren, and the German brethren try to be like Him, they will plant their feet upon the same foundation of truth; the same spirit that dwells in one, will dwell in the other,--Christ in them, the hope of glory. I warn you, brethren and sisters, not to build up a wall of partition between different nationalities. On the contrary, seek to break it down wherever it exists.... EGWE 79 1 "As workers together for God, brethren and sisters, lean heavily upon the arm of the Mighty One. Labor for unity, labor for love, and you may become a power in the world."--Ibid., 137, 138. An Unwise Interruption EGWE 79 2 The counsel Sister White gave was kind, it was practical, and there were no doubt many present to whom the straightforward message had personal application. But D. T. Bourdeau was offended. He jumped to his feet, claiming that the sermon had been directed at him personally. Then he proceeded to try to vindicate himself. Had he remained silent, many of the people at the council would probably have been none the wiser about the whole affair. EGWE 79 3 "I had, during the meeting, spoken upon general principles," Mrs. White explained to G. I. Butler. "Now I had overturned his imaginary castle that he was building, and he acted as though he had received his death blow."--Letter 23, 1885. EGWE 79 4 The council continued, but Bourdeau did not attend the meetings. He began to pack his belongings in order to leave the next morning--for where? He probably didn't know himself. He was an unhappy man. EGWE 79 5 Meanwhile Thursday's council proceeded with fresh questions before the session, e.g. "Why do the Italian and Romanian papers receive so few subscribers?" and "How shall we reach the traveling public in England?" The question of Adventist schools and Christian education for Adventist young people was also discussed. Since public school was compulsory six days a week in Switzerland, several Adventists had been fined for keeping their children home on the Sabbath day, and some had even been imprisoned. It was voted to prepare a petition to the proper government authorities, as well as to form a committee to organize a church school at Basel. EGWE 80 1 But Ellen White's diary is filled at this point with her concern for Daniel Bourdeau. How could she reach him and help him? She went to the morning meeting on Friday with a heavy heart. "My soul seemed in an agony as I prayed to God for Him to work. I knew our case was urgent."--Ibid. Her study was on the subject of the book of life. Doubtless she was praying that Bourdeau's case in the judgment would be settled on the credit side of the ledger. But when Daniel Bourdeau did not show up at the meeting she was worried. She wrote in her diary that Daniel had been "taking counsel with Daniel and the adversary of souls." EGWE 80 2 Well, the meeting was profitable, and many benefited from her appeal: EGWE 80 3 "Oh that the power of God may rest upon us before we separate for our homes and fields of labor! Oh that we may consider the importance of improving every day that we may have a good record in heaven!... EGWE 80 4 "When our hearts are all aglow with the love for Jesus and the souls for whom He died, success will attend our labors. My heart cries out after the living God. I want a closer connection with Him. I want to realize His strengthening power, that I may do more effective work in His cause."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 139-140. EGWE 80 5 Mrs. White returned to her room with the burden of prayer heavy upon her heart. She pleaded with God for Daniel, and she felt urged to speak to him again. As she paced the floor of her room in great "agony of mind" she kept saying to herself, "I cannot talk with him; I cannot meet his defiant, stubborn spirit." But she knew she must, so she sent for him and his wife, Marion, to come to her room along with his brother, A. C. Bourdeau, and Elders Whitney, Lane, and White. EGWE 80 6 Mrs. White began to talk directly to Daniel. He interrupted, saying he would rather see her alone because of the things he had suffered from his brethren in the past. Mrs. White asked him courteously to be silent, and as he quieted, she gave him "such a message as I wish never to speak again to mortal man" (Letter 23, 1885). Here was the messenger of God engaged in her most difficult task. EGWE 81 1 She saw his experience as a life-and-death struggle. He was indeed a tempted and tried soul, but she could not conscientiously forbear to warn him of his danger. He had complained that Ellen White "hit" him with her sermon on Thursday morning, but she reminded him that he had stood where he could be hit easily: EGWE 81 2 "The arrows of the Almighty must wound you so sorely that you will feel that you need a physician. 'I have torn,' saith God,' and I will heal; I have smitten and I will bind you up.' When you come, meek and lowly, then Jesus will pardon your transgressions. I charge you not to leave this house till the power of the enemy is broken."--Letter 23, 1885. EGWE 81 3 When she concluded her soul-burdened appeal, all of the workers knelt in prayer. EGWE 81 4 "My soul was drawn out in an agony for Daniel Bourdeau. He prayed for himself rather faintly. I prayed again and again, with strong crying and tears.... Brother A. C. and Marion [Daniel's wife] prayed with great brokenness of spirit. A terrible struggle was going on with Daniel. He did not fully surrender, but his face looked as though soul and body was rent asunder. He made concessions but had not yet yielded."--Ibid. A Victory Meeting EGWE 81 5 The Sabbath was drawing on now, and a special meeting limited to ministers was planned for Friday evening, September 25. Bourdeau was not the only worker with difficulties. Three of the workers from Britain seemed to be cold and distant in their relationship with the council members. Seventeen ministers and their wives were present. Mrs. White was afraid that D. T. Bourdeau would not come, but he was there. EGWE 81 6 There was no formal sermon. God's servant opened with a simple heartfelt prayer. Then she told everyone frankly that the object of the meeting was to seek the Lord for His blessing. Albert Vuilleumier prayed; so did Elder Matteson. Then Daniel Bourdeau himself prayed. "He began to break and confess," Mrs. White wrote later, and finally "wrenched himself from the shackles of Satan, and surrendered his will to the Lord" (Ibid.; and Manuscript 20, 1885). Others followed, praying with broken hearts and with confessions, uttered in tears. These included the workers from Britain. EGWE 82 1 "Light, precious light, was breaking in," Mrs. White exclaimed. "My peace was like a river; Jesus was very near to me."--Letter 23, 1885. EGWE 82 2 Earlier in the week, she had told in one of her sermons how, in the early days of the message, when disagreements arose between brethren, a day of fasting and prayer had been set aside. Now it was time to follow the practice again, and the next day, Sabbath, was reserved for this purpose. EGWE 82 3 Mrs. White slept little that night, and she was up early in the morning for a season of prayer. Although she hardly felt able, she made her way to the ministers' meeting at six o'clock. Again Bourdeau prayed and testified. "He made a more full surrender to God and was coming to the light."--Manuscript 24, 1885. A Vision in the Night Season EGWE 82 4 Then Ellen White presented a sobering vision God had given her the night before: EGWE 82 5 "A book was opened before me with the record of the past year's labor of the workmen, just as God viewed it. As I traced down the record, there stood every defect. With some, many hours spent in visiting and talking, occupied with unimportant matters, were registered as idle.... EGWE 82 6 "There was instruction given by the One whose hands held the records and whose eyes were tracing every feature.... His words were, You cannot trust in your own human ability or wisdom. You must have union of effort, union of faith; and you must counsel together. Not one of you is sufficient to be a leader. God will work for His people if they will give Him a chance.!--Ibid. EGWE 83 1 In the afternoon meeting, Ellen White had special messages of encouragement the Lord had given her for two of the ministers' wives. She had not expected to speak on this topic at all, but God had planned for her and for them. "The Lord led my mind into a channel unexpected to myself, but from the testimonies borne after the meeting, I think it was just what the people needed."--Manuscript 20, 1885. EGWE 83 2 The next day, after a morning ministers' meeting, a significant action was taken by the council: EGWE 83 3 "Resolved, That we express our continued confidence in the gift of prophecy, which God has mercifully placed among His remnant people, and that we will endeavor to show our true appreciation of the same by practically carrying out its instruction."--The Review and Herald, November 3, 1885. EGWE 83 4 In order to enable others to benefit from some of the counsel she had given at the session, it was also voted to prepare a book containing sketches of the Seventh-day Adventist missions, as well as the sermons of Mrs. White at the council.* EGWE 83 5 She was thrilled with the progress she had seen during the meetings. EGWE 83 6 "Elder Erzberger has come nobly to the work, humbling himself and confessing his backsliding. Elder Matteson is a transformed man. The peace of Christ is revealed in his countenance. He speaks of gaining precious victories over self.... Brother Daniel Bourdeau is a converted man. The Lord has wrought for him.... Brother Albert Vuilleumier spoke with deep feeling.... Well, all the testimonies were good."--Manuscript 24, 1885. EGWE 83 7 No doubt the ordination service for Albert Vuilleumier Monday night, the last evening of the session, gave all the ministers an opportunity to renew their vows to the Lord. D. T. Bourdeau offered one of the prayers. His trials were not over, but he had gained a decisive victory. EGWE 83 8 Mrs. White spoke once more, on Tuesday morning at the final meeting of the council, and then, on Wednesday, she recorded in her diary, "Our meetings are ended. Our brethren are returning to their homes. We part with tender feelings.:--Ibid. D. T. Bourdeau's Printed Testimony EGWE 84 1 The proceedings of the council were fully reported in the Review, as well as in the Adventist papers in Europe, but D. T. Bourdeau added a special report of his own. In the light of his experience in Basel, the article has an even greater significance. EGWE 84 2 "The labors of Sr. White and her son, Elder W. C. White, were highly appreciated at this general gathering.... EGWE 84 3 "How interesting and wonderful it was to hear Sr. White correctly delineate the peculiarities of different fields she had seen only as the Lord had shown them to her, and show how they should be met; to hear her describe case after case of persons she had never seen with her natural vision, and either point out their errors or show important relations they sustained to the cause, and how they should connect with it to better serve its interests! EGWE 84 4 "As I had a fair chance to test the matter, having been on the ground, and knowing that no one had informed Sr. White of these things, while serving as an interpreter, I could not help exclaiming, 'It is enough. I want no further evidence of its genuineness.'" EGWE 84 5 Then Bourdeau gave some even more intimate reasons for his confidence, reasons tied in with his own personal experience: EGWE 84 6 "Not only does this gift reprove sin without dissimulation and partiality, as did Nathan when he said to David, "Thou art the man'; but it deals in words of encouragement to help those reproved to overcome, and to inspire hope, faith, and courage to the desponding. It not only probes the wound, but it also pours in the oil, binds the wound, and hastens the process of restoration.... It identifies itself with those for whom it labors, bearing their burdens in earnest, persevering prayer, forgetful of self and ease.... It brings with it supernatural discernment.... It brings with it the miraculous, without which, religion were a formal, heartless, lifeless, human affair.... EGWE 85 1 "To us this.... is a sure indication that God is about to work mightily through His Spirit and people."--The Review and Herald, November 10, 1885. ------------------------Chapter 9--Among The Youth In Basel Labors of love EGWE 86 1 "We part with tender feelings," Ellen White said of the farewells on Wednesday after the Third European Council (Manuscript 24, 1885). Some workers lingered on a few days, and on Friday she had a visit with George Drew about how to begin work in London. She wrote: EGWE 86 2 "After much prayer, it is thought best to have select colporteurs to commence labor in that field in a quiet way and see what can be done with our publications.... If the chosen and accepted will pattern after Christ's example to instruct the people in all humility and kindly interest, the blessing of the Lord will be given.... The large cities can be entered if you will watch unto prayer. When rough speeches are made, be not offended. Consider that you have a soul-saving message and that you can only obtain victories by walking humbly with the Lord Jesus."--Ibid. EGWE 86 3 Serious work was not begun in London until much later, but Ellen White ever showed her concern for the salvation of souls in the large cities. Whether in London or in Basel the Lord's messenger was always alert to give help where it was needed. Both young and old were the objects of her concern. EGWE 86 4 In time a score or more of the youth came to work at the printing house in Basel. Morning classes were held from six-thirty to seven-thirty to give them a chance to study the Bible, history, and English. Sometimes these were devotional meetings. Mrs. White took a leading part in these meetings, and she seemed never to weary in her efforts to encourage the youth to fit themselves for efficient service in the cause of Christ, to improve their opportunities, and to be diligent in work and study. She told them it had been shown her that if they were faithful, God would use them to carry the truth to many people near and afar off; that if they kept near the Lord they would become mighty in His work; and that some of them would be called to positions of large responsibility. EGWE 87 1 In succeeding years many bore witness to the remarkable fulfillment of this prediction. One of these young men held the presidency of the Latin Union Conference for several terms; another, the presidency of the Swiss Conference; another was superintendent of the Levant Union Mission. Others were preachers, editors, teachers, and managers of large publishing interests The Sickness of Edith Andrews EGWE 87 2 The week following the European Council was a sorrowful time for Ellen White in several ways. First, she had a "painful operation" on her teeth Friday morning. The pain lasted over the Sabbath, October 3, and by Sunday morning she was suffering severely but hot fomentations brought some relief. Her own health problems were over-shadowed, however, by those of Edith Andrews, a niece of J. N. Andrews, and the oldest daughter of Martha Andrews Bourdeau. Edith had come to Europe with her uncle in May, 1879, just after J. N. Andrews' young daughter, Mary, had died of tuberculosis.* EGWE 87 3 The disease had taken J. N. Andrews in 1883, and now the vivacious 22-year-old Edith was showing its effect. Ellen White wrote in her diary during the European Council: "The condition of Edith Andrews is a grief to us all. She seems to be failing in health. What shall be done in her case?"--Manuscript 16a, 1885. EGWE 88 1 When the council had decided to send A. C. Bourdeau and Edith's mother, Martha, to Torre Pellice, Italy, it was suggested that Edith go along for her health's sake, but she wanted to stay and work or, if she had to, go to America. EGWE 88 2 Edith was quiet a leader among the young people in the publishing house, but her example was not always the best. W. C. White sized up the situation: "Her influence in the office is not the best. It is to center her affections on a choice few, and care but little for the rest of the world." The influence of Edith's "clique" was not good in a situation where so many people, young and old, had to live and work together day after day. Counselor in the Sickroom EGWE 88 3 During the council Ellen White began to talk to Edith about her spiritual health: "In the afternoon [Wednesday, September 23] had a long, plain, pointed talk with Edith Andrews. She seemed to have some sense of her condition. We prayed together. I feel deep pity for this child." *--Manuscript 16a, 1885. EGWE 88 4 On Sabbath, October 3, Edith sought out Ellen White, and the two had another long talk about Edith's religious experience. After seeing both her cousin and uncle wasted by tuberculosis, Edith no doubt sensed what was ahead, and wanted to make sure she was ready to go and that she had made everything right. EGWE 88 5 Then followed two months of suffering for young Edith. During those two months Mrs. White visited the Scandinavian countries and Italy. When she returned to Basel in December, Edith appealed to her for assurances that the Lord had accepted her. Tenderly the Lord's servant spoke with the dying girl, pointing out that God had pledged to pardon every transgression if we would only return to Him with true repentance. EGWE 89 1 "I believe, Edith, that you have done this, and wherein you are too feeble to do the work as thoroughly as if you were well, Jesus' precious mercy and merits supplies the deficiencies on the part of His repenting, humble ones."--Letter 26, 1885. EGWE 89 2 Then she quoted from Exodus 34:6, 7: "The Lord God, merciful and gracious, longsuffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." EGWE 89 3 She asked Edith: EGWE 89 4 "Will you, my dear child, believe Him? What sins can be too great for Him to pardon? Every soul is precious in His sight. He is merciful, infinitely more willing to pardon than condemn. He is gracious. He is touched with the feelings of your infirmities."--Letter 25, 1885. EGWE 89 5 Sister White continued, telling of the great love of Jesus, reminding the ailing young woman how He saved Peter when he was sinking in doubt. Tears came to Edith's eyes and ran down her feverish cheeks. "I believe He accepts me," she said, "I believe He loves me and I all undeserving, have His peace." EGWE 89 6 On Sabbath, December 19, the messenger of the Lord spoke twice, and that night she recorded in her diary, "I am impressed that this is the last Sabbath Edith will ever see."--Manuscript 30, 1885. EGWE 89 7 Finally, on Thursday, December 24, at 5:30 A.M. the converted girl fell asleep. Blessed sleep! Sister White was confident about her salvation. "She has fallen asleep in Jesus."--Letter 72, 1886. EGWE 89 8 On Christmas Day Mrs. White wrote in her diary: EGWE 90 1 "There is a great solemnity upon my mind. Edith is dead in the house. Her record is in the books of heaven, unchangeable. What a solemn thought is life, and how we live that life! We have evidence that Edith's life is not what it might have been, but her last days were days of penitence, repentance, and confession. We have reason to believe that the pitying Redeemer accepted Edith."--Manuscript 30, 1885. EGWE 90 2 On the twenty-sixth Mrs. White had a bad day. Under the painful stress of Edith's death her mind turned back to the time only a few years before when James White, her husband of 35 years,* was snatched away from her by a sudden attack of malaria, then before that to the death of her firstborn, Henry, at the age of 16, and her baby boy, Herbert, at three months (see Manuscript 30, 1885). EGWE 90 3 But sorrow does not last forever, and on Sunday, she walked in the fresh snow and felt "much refreshed." "It is not clear," she wrote, "but the sun is trying to struggle through the mist and fog." So she, like everyone else, had her good days and her bad days--struggling as all mortals do in a world full of sunshine and shadow. EGWE 90 4 Then she said cheerily in a note about her granddaughter, "Ella has a fine time trying to snowball her mother and grandmother."--Ibid. ------------------------Chapter 10--The Visit to Denmark A dream come true in Copenhagen EGWE 91 1 The delegates to the European Council were delighted to have Ellen White in their midst, and they were genuinely eager to have her visit their respective countries, meet the believers, and bring her testimony to the churches. It is understandable then that one action taken near the close of the council was in the form of an invitation. It reads: EGWE 91 2 "Resolved, that we express our gratitude to God for the labors and counsels of Sr. E. G. White and her son, Eld. W. C. White, at these meetings; that we invite them to visit Scandinavia, Great Britain, and other fields, and to remain sufficiently long in Europe to do the work Providence has assigned them."--Minutes of Third European Council, published in The Review and Herald, November 3, 1885. EGWE 91 3 Her response to this invitation was positive, but she did not feel prepared to leave at once. She had spoken many times during the council, held numerous interviews, and done considerable writing. She needed time for rest and rejuvenation. EGWE 91 4 During this week her thoughts turned to the question of the termination of the European journey. How long should she remain? Would she be on the Continent in June of the following summer when conferences would be held in Scandinavia? She wrote: EGWE 92 1 "The safest course was to visit the leading churches in Scandinavia at the earliest opportunity.... It seemed unwise to postpone until another summer this part of the work which we had made the long journey from America to accomplish."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 174. EGWE 92 2 So it was on Tuesday, October 6, at 9:30 P.M. she was ready to go, and took a hack across the Rhine to Klein Basel (Little Basel) where she and her traveling companions boarded a train and headed north through Germany on her way to visit the mission in Denmark. * In years past she had seen in vision the condition of some of the churches in Scandinavia and many indications had come to her from the Lord that Denmark, Norway, and Sweden "were promising fields for labor." "A great work," she wrote, "lay before the missionaries in this field" (Ibid.). Across Germany by Rail EGWE 92 3 So, with Willie and Sara, along with a young lady from Norway, Cecile Dahl, whom Mrs. White had succeeded in leading to the Saviour, and who would now serve as her translator, she began her six-week tour. By daylight the next morning, Wednesday, they had reached Frankfurt, Germany. EGWE 92 4 Here she was particularly interested in the religious history of the town. Here Martin Luther on his journey to the Diet of Worms in 1521 had taken ill and remained to rest awhile. From this city he had sent a courageous message to Spalatin, secretary to Frederick of Saxony in Worms: EGWE 92 5 "I am arrived here ... though Satan sought to stop me in my way by sickness. From Eisenach to this place I have been suffering, and I am at this moment in a worse condition than ever. I find that Charles has issued an edict to terrify me, but Christ lives and we shall enter Worms in spite of all the counsels of hell, and all the powers of the air."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 175. EGWE 93 1 The dwelling occupied by the Reformer is still known as Luther House. EGWE 93 2 About seven that night the party reached Hamburg. Here they had a mile's walk from one station to another, plus a two-hour wait. But the waiting room was thick with tobacco smoke, so Mrs. White was fortunate to find a chair in the entrance lobby while the rest of the travelers remained in the open air standing on the platform. The Arrival in Copenhagen EGWE 93 3 Three more travel hours brought them at midnight to Kiel, on the Baltic Sea. Soon they were at rest in assigned staterooms of a little steamer, bound for Korsor, a port city on the west side of the large Danish island of Sjaelland. Then came another train ride across to Copenhagen on the east coast of the island. The traveling party arrived Friday morning at 10:00 A.M. EGWE 93 4 They were met at the Copenhagen station by John G. Matteson and Knud Brorsen. The two men had been working there since spring, and in spite of difficulties, had started a church of about twenty members. EGWE 93 5 Matteson took his guests by hack to Oster Farimagsgade 49 (now No. 73), and then to the Matteson's apartment on the sixth floor. There were no lifts to speed the ascent. But once Ellen White got settled, she was very much impressed with the view she had from her "sky parlor" (Manuscript 25, 1885). "It is closer to heaven up here," Europeans often say of their high apartments. EGWE 93 6 "The view from our windows was very fine. Just across the street were beautiful grounds which had the appearance of an extensive park or garden. We were somewhat surprised to learn that it was a cemetery.*... Evergreen hedges separated the inclosures, and choice flowers and shrubs were scattered everywhere."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 179. EGWE 93 7 Looking off toward the sea, she saw the windmills, and to the right of that the golden dome of Alexander Newsky's Russian Orthodox church. Not far away she discovered the Kommune Hospital. She was surprised to learn the sick were "provided with everything--room, food, bedding--for thirty cents per day." And then she commented, "This is one of Copenhagen's blessings, especially for the poorer class, who must suffer with want of proper care and conveniences if it were not for this merciful provision."--Manuscript 25, 1885. The Danes are rightly proud of their medical system and the provisions that are made for the care of the citizens, especially the poor. EGWE 95 1 On Thursday, after meeting a dental appointment, she returned to her room by way of a beautiful artificial lake, the charm of which took away some of the pain of the dentist's chair. She commented on the fine sturdy buildings of Copenhagen and its "large grand blocks" which reminded her of Oakland and San Francisco, California. Small but Attentive Crowds EGWE 95 2 On Friday night, October 9, she spoke for the first time to the infant church in Copenhagen. Believers from nearby companies had come in, swelling the "crowd" to about 35. EGWE 95 3 The meeting hall was close to Matteson's apartment. "We ... turn the corner of the block, then pass under an arch into a court and begin to ascend until we mount four pairs of stairs into the hall."--Ibid. It was a small, cold, and damp place for a meeting, and Ellen White shivered while her tortured teeth rattled, but she did not hold back her message. She addressed her eager audience, composed of "intelligent, noble looking men and women--Danes." She spoke on the parable of the fig tree. EGWE 95 4 "We are grateful that a few in Copenhagen have accepted the truth of God. Missionaries are needed to spread the light of truth in these great cities, and the children of God--those whom He calls the light of the world--ought to be doing all they can in this direction. You will meet with discouragements, you will have opposition. The enemy will whisper, EGWE 96 1 What can these few poor people do in this great city? But if you walk in the light, you can every one be light-bearers,* to the world."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 181. EGWE 96 2 The youth present were stirred when she challenged them to enlist in the service of Christ: EGWE 96 3 "Young men should be instructed that they may labor in these cities. They may never be able to present the truth from the desk, but they could go from house to house, and point the people to the Lamb of God that taketh away the sin of the world. EGWE 96 4 "The dust and rubbish of error have buried the precious jewels of truth; but the Lord's workers can uncover these treasures, so that many will look upon them with delight and awe."--Ibid. Faithful Seed Sowing EGWE 96 5 In a fervent manner she addressed the handful of people who had come to hear her. Here in the congregation she saw the seed of a harvest that would grow and ripen in future years. The Christian life too was like seed planted but growing to rich fruition day by day. She said to the small congregation: EGWE 96 6 "While we are to seek earnestly for perfection of character, we must remember that sanctification is not the work of a moment, but of a lifetime. Said Paul, 'I die daily.' Day by day the work of overcoming must go forward. Every day we are to resist temptation, and gain the victory over selfishness in all its forms. Day by day we should cherish love and humility, and cultivate in ourselves all those excellencies of character which will please God and fit us for the blessed society of heaven."--Ibid. EGWE 97 1 Sabbath morning she spoke again, from John 15:1-8,"Brother Matteson acting as interpreter." As she preached about the true vine and its branches she "was strengthened and blessed; my infirmities were forgotten in the interest I felt for precious souls. The dear Saviour seemed very near, and the Holy Spirit rested upon the assembly" (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 182). EGWE 97 2 In a social meeting that followed: EGWE 97 3 "One brother said that when he listened to the sermon impressing upon them the necessity of purity and perfection of character, he felt that he could not be saved; that his case was hopeless. But when it was stated that sanctification was not the work of a moment, but of a lifetime, he was encouraged, and determined that day by day he would pray and watch, and search the Scriptures; he would be an overcomer, gaining an experience daily, until he should become strong and be able to be a blessing to others."--Ibid., 183. EGWE 97 4 The people were grateful that Mrs. White had come to help them. They had read her books and her articles in their paper, and had thus received most precious light and a great blessing. The messages from her pen that had been translated into their language had opened to them the Scriptures, and had made the truth so plain that they could not resist it. EGWE 97 5 "A high standard had been presented for them to reach, and this had led them to read the Bible, to search their hearts, to pray more, to have greater love for Jesus, and to seek more earnestly to save souls."--Ibid., 182, 183. Scenes "Presented Before Me" EGWE 97 6 A larger hall was secured, a basement in a public building with seats for a hundred people, and Sunday night Ellen White spoke again, and on succeeding evenings as the crowds grew, some had to stand. The Spirit of the Lord came upon her, and she took a deep mysterious interest in this particular crowd of people. We understand better when we learned that-- EGWE 97 7 "There were some in the audience who seemed deeply interested, persons of talent whose countenances I remembered, for they had been presented before me."--Ibid., 183. (Italics supplied.) EGWE 98 1 This expression, "presented before me," was used frequently by the Lord's messenger to represent God's disclosure of people and events revealed to her in certain visions. Not infrequently she would observe these persons in peculiar situations needing special help. These disclosures might happen years before she saw them with her physical eyes. She wrote about this phenomenon: EGWE 98 2 "At times I am carried far ahead into the future and shown what is to take place. Then again I am shown things as they have occurred in the past. After I come out of vision I do not at once remember all that I have seen, and the matter is not so clear before me until I write, then the scene rises before me as was presented in vision, and I can write with freedom. Sometimes the things which I have seen are hid from me after I come out of vision, and I cannot call them to mind until I am brought before a company where that vision applies, then the things which I have seen come to my mind with force. I am just as dependent upon the Spirit of the Lord in relating or writing a vision, as in having the vision. It is impossible for me to call up things which have been shown me unless the Lord brings them before me at the time that He is pleased to have me relate or write them."--Spiritual Gifts 2:292, 293. EGWE 98 3 With these persons directly before her, it is little wonder that in the night meetings in Copenhagen. Ellen White spoke so earnestly! It seemed that she knew the people and spoke to them as a friend seeking to hold them back from some catastrophe. "I felt the peril of souls," she confessed, "that some would decide from that time to obey the truth, or would refuse the cross, and reject the offers of mercy."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 183, 184. Need for Better Meeting Places EGWE 98 4 While in Copenhagen she was led by the Lord to speak to the ministers frankly about the sacredness of the work given to the Seventh-day Adventist Church. She referred to the meager halls that had been secured for the meetings while she was there. She said: EGWE 99 1 "I am far from being convinced that these small and obscure halls were the best places that could be secured, or that in this great city of three hundred and twenty thousand inhabitants the message should be given in a basement room that will accommodate but two hundred and this but half seated, so that a large part of the congregation have to stand. When God sends our brethren help, they should make earnest effort, even at some expense to bring the light before the people."--Ibid., 184. EGWE 99 2 Later, in Orebro, Sweden, a similar circumstance developed when the public meetings where Mrs. White was to speak were held in a private dwelling. It is true, the brethren had limited financial resources, but the character of the royal message from the King of the universe to His earthly subjects deserved good auditoriums or halls whether in Copenhagen or Orebro or for that matter any city or town on earth! At the Wax Museum EGWE 99 3 In the midst of her busy preaching schedule Sister White did take time occasionally to relax and to do other things. She visited the new wax museum in this beautiful city, opened for the first time to the public in August. She wrote: EGWE 99 4 "Brother Matteson, Willie, Sara, and I walk to the large and beautiful building of the Panopticon. Here are the great men of the kingdom in wax life-like figures. They appear exactly as if alive.... It seemed difficult to think that these were not living, breathing human beings before us. The expression of the eye and the countenance seemed so perfectly natural."--Manuscript 25, 1885. EGWE 99 5 While she was impressed by the Panopticon and by the magnificence of the city with its broad streets and lovely gardens, she could not conceal her concern for the soul of Copenhagen, that sinful, fun-loving city. "Pleasure, amusement, dancing and card playing, gambling, beer drinking and deplorable ignorance which always follow in the train of Christless indulgence, are flooding the city."--Ibid. How she longed to turn the tide in favor of the gospel! The Case of the German Tutor EGWE 100 1 The night before she left Denmark she visited with a woman who acted as a German tutor for a Danish nobleman. The lady had accepted the Sabbath truth only recently, but when Elder Matteson and the other workers had gone to Basel, her friends and the priests confused her with their specious arguments, and she was ready to give it up. EGWE 100 2 Now this sister had come to see Ellen White and have a good talk. She told her how unworthy she felt even to sit and talk with her. Her life, she said, had been one round of "drinking, frolicking, and amusement" (Manuscript 26, 1885). Ellen White asked her whether she was satisfied with her past experience. "No," she replied honestly. "And are you really happy?" "No," she said again firmly. EGWE 100 3 The servant of God talked to her earnestly, telling her that Jesus expected her to use her talents to His glory in building up God's kingdom. EGWE 100 4 "But I have so little talent," she remarked. EGWE 100 5 "And that little talent," Ellen White questioned, "you will wrap in a napkin [serviette] and hide it in the world?" If she could use her education and influence to serve the titled people of the earth like the Danish nobleman, she could use it just as well for the Saviour, Jesus Christ. EGWE 100 6 "I was thankful for the privilege of this interview," she wrote in her diary, "and I have great desire that special labor shall be given to this unsatisfied, perplexed soul."--Ibid. EGWE 100 7 Here, then, is a fleeting glance of Ellen White, the soul winner who sensed her own inadequacies, but who had submitted her life and her humble talents to Christ as a youth to be used in any way his providence should indicate. EGWE 101 1 Late the next morning, Thursday, October 15, Ellen White and her traveling companions boarded a little steamer bound across the narrow strait for Malmo, Sweden. It was a beautiful day. As was her custom, she eagerly sought for historical information about the charming new town. She noted that it was a part of Denmark during Reformation times, and was one of the first of Denmark's cities to declare for the Protestant Reformation. ------------------------Chapter 11--Visiting Churches in Sweden Land of the child preachers EGWE 102 1 At Malmo, Ellen White, along with Willie, Sara, and Elder Matteson, boarded the train and after an all-night journey reached Stockholm. There that Friday morning to welcome the party to a busy time in Sweden was C. Norlin, a dedicated colporteur who took them to his new apartment at Westmannagaten 34. Ellen White developed a great respect for these self-sacrificing literature evangelists who she said were "poor but very excellent people." Norlin went on foot from place to place carrying Swedish books printed in America. The profits were extremely small on these little volumes, since the production costs in America were high, and the shipping costs further trimmed his meager earnings. On some books Norlin made as little as three cents. EGWE 102 2 Fortunately, at the General Conference session later in the year, the SDA Publishing Association voted to furnish publications to foreign missions at the cost of production. W. C. White, who attended the session, probably helped to influence the decision. EGWE 102 3 The Norlins had just moved into a new brick apartment house, and plasterers and carpenters had not yet finished their work. As Mrs. White struggled up the four flights of stone stairs and into one of the rooms she discovered that the plaster was still wet. "We felt that we were surrounded by ice," she lamented. Perhaps they might go to a hotel, but since neither she nor Sara could speak any Swedish, that might cause more problems than it would solve. EGWE 103 1 Just at the time when she was wondering where she could stay, Sister L. P. Johanneson came to invite them to her home. This woman, who had spent some years in America, not only could speak English but had a cozy little home at 15 Perlmetergaten on a hill in the suburbs of the city. Her husband, a salesman, had not yet accepted the Sabbath, but he believed it and was not opposed to the Seventh-day Adventists. The couple were very kind and attentive to Ellen White's and Sara's needs. The two Americans were taken to a third-floor parlor that had been reserved for them, and were pleased to find it dry and well heated. EGWE 103 2 "We were pleasantly surprised to find the table very much the same as at our Sanitarium at Battle Creek," Mrs. White wrote. "The dishes were simple and healthful, and prepared with a skill and nicety that made them inviting and palatable."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 190. EGWE 103 3 Then her missionary spirit was stirred as she wrote: EGWE 103 4 "There is a great need of a more general knowledge of the science of healthful cookery. There is a wide field of usefulness open to intelligent, experienced cooks in teaching young ladies how to prepare plain, simple food in a palatable and healthful manner."--Ibid. EGWE 103 5 There were other aspects of life in this lovely Swedish home that impressed Ellen White: EGWE 103 6 "The Scandinavian children seem remarkably quiet and well trained. Wherever we went, they came forward, one by one, and shook hands with us, the girls making a curtsy, and the boys a low bow. Sister Johanneson's four children, from the girl of eight down to the three-year-old boy, welcomed us in this manner when we came; and whenever they met us, morning, noon, or evening, the greeting was repeated. At another place where we visited, even the little girl of two and a half years went through the ceremony with credit. EGWE 104 1 "Mr. Johanneson was training his children in singing, and we enjoyed the music of their little voices blending together in sacred songs."--Ibid. The Historical Climate of Stockholm EGWE 104 2 The American travelers were fascinated by the beauty of Stockholm, as well as its rich historical atmosphere. The Swedish city had been called the "Venice of the North" but it reminded Ellen White of San Francisco, the well-known Pacific Coast city near her home at Healdsburg, California. She wrote of Stockholm's charm as follows: EGWE 104 3 "Its situation, upon islands, on a plain, and on rocky hills surrounded by water and islands in every direction, is exceedingly picturesque. There are few cities in Europe whose general aspect is more attractive than that of this northern capital."--Ibid., 191. EGWE 104 4 Seventh-day Adventist work in Stockholm had been pioneered by Olof Johnson and C. Norlin. Johnson was converted by Matteson in Oslo, and then had returned with Norlin to his native Sweden to share what he had learned. EGWE 104 5 In the fall of 1884 Elder Matteson himself came to Stockholm. He found the city primarily committed to the Lutheran faith, but also exhibiting a large degree of religious diversity and interest, with Separatists, Baptists, and the Salvation Army all fairly strong. Matteson and Johnson held several series of meetings, and by the time Ellen White reached the city a Seventh-day Adventist church of about 90 members was thriving. Elevating the Standard of Piety EGWE 104 6 She spoke on Friday evening, October 16, to a full hall on the True Vine of John 15. Matteson interpreted for her into Swedish, though he was more comfortable translating into Danish. EGWE 104 7 He had noted a strong antinomian element among the people of Stockholm and, after listening to God's servant preach, he suggested to her that she should speak less of "duty" and more in regard to "the love of Jesus." EGWE 105 1 "But I wish to speak as the Spirit of the Lord shall impress me," she wrote in her diary. "The Lord knows best what this people needs." And when she preached the next morning in church on Isaiah 58, she "did not round the corners at all" (Manuscript 26, 1885). EGWE 105 2 "My work is to elevate the standard of piety and true Christian life, and urge the people to put away their sins and be sanctified through the truth. I tried to impress them with the necessity of strictly observing the Sabbath according to the commandment."--Ibid. EGWE 105 3 Even though Matteson sincerely believed this was the wrong approach, the people responded warmly to Ellen White's message. There was a "precious social meeting" after the sermon, during which many expressed their desire to keep the Sabbath more carefully and confessed that they had gained a new sense of the "offensive character of sin" (Ibid.). EGWE 105 4 Sunday she spoke again to a hall so crowded with people that one woman fainted. All through this stay in Stockholm she continued to suffer from the cold, foggy weather. She was sometimes afraid she would permanently damage her lungs, but she said, "My prayer day by day is, Keep me, my Saviour, and permit not that I shall leave this country before my work is done" (Ibid.). EGWE 105 5 There was yet another sermon on Monday about the second coming of Christ. That night it snowed, and Sister White observed how the four Johanneson children, aged 8 down to 3, were happily getting out their sleds, "full of joy" at the prospects of good snow and a happy time sledding! Did Mrs. White wish that she were young again? The joys of childhood were pleasant to her, and she counseled parents to make happy homes for their children: EGWE 106 1 "Youth cannot be made as sedate and grave as old age, the child as sober as the sire. While sinful amusements are condemned, as they should be, let parents, teachers, and guardians of youth provide in their stead innocent pleasures which will not taint or corrupt the morals. Do not bind down the young to rigid rules and restraints that will lead them to feel themselves oppressed and to break over and rush into paths of folly and destruction. With a firm, kind, considerate hand hold the lines of government, guiding and controlling their minds and purposes, yet so gently, so wisely, so lovingly, that they will still know that you have their best good in view."--The Adventist Home, 498. Indications of Reformation History EGWE 106 2 While in Stockholm, Ellen White was again alert for indications of Reformation history. She knew of the valiant exploits of Gustavus Adolphus, King of Sweden, in the early seventeenth century, when he hurled his small but powerful armies against the Roman Catholic emperor Ferdinand and his massive forces. EGWE 106 3 "In the full tide of success, Gustavus fell; but his people, true to the purpose for which his blood was shed, continued the struggle, until a peace was won which delivered all Northern Europe from the papal yoke."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 193. EGWE 106 4 Ellen White doubtless visited the tomb where Gustavus' body lay, for she wrote: EGWE 106 5 "In the old Riddarholms church at Stockholm the body of Gustavus is entombed. The following inscription is placed near his resting-place: 'He undertook difficult things; he loved piety; he conquered his enemies, extended his kingdom, exalted the Swedes, and delivered the oppressed; and he triumphed in death.'"--Ibid. EGWE 106 6 In her writing of Reformation history for The Great Controversy at Basel in the months that followed, she called to mind these events linked to the places she visited. EGWE 106 7 In writing The Great Controversy she also described religious revivals in Sweden in connection with the worldwide Advent proclamation of the early 1840's. (See The Great Controversy, 365-368.) The information she gained on the scene while she was in Sweden provided more historical details. She explained: EGWE 107 1 "The message was brought to this country from England. In the province of Orebro it began to be proclaimed in the year 1843, by several laymen, called 'ropare.' These preached with great earnestness that the hour of God's Judgment had come, and a wide-spread interest was aroused among the people. In the fall of the same year, two young men were moved to give the warning. The people assembled in great numbers to listen to their preaching, and the meetings were continued both day and night, sometimes in a private house, and sometimes in the woods.... The priest of the State Church made several attempts to stop the preaching, and to lull the people to sleep again; but without avail. Finally the police were ordered to arrest them, and for six weeks they searched for them in the woods, but in vain. EGWE 107 2 "Through the efforts of the priest they were finally arrested and imprisoned."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 202-204. EGWE 107 3 These young men left behind them an account of the tortures and indignities that they suffered, including merciless beatings and incarceration in an insane asylum, but they escaped with their lives. They continued preaching after the king issued an order that they should not be molested. EGWE 107 4 When asked by the governor by what authority they were sent to preach, they replied, "Joel 2 and Revelation 14:6-8." They testified simply, "The Spirit of God came upon us with such power that we could not resist it." For almost a year they continued their proclamation of the Advent message. EGWE 107 5 "From that time they continued to labor undisturbed. About the middle of the year 1844, however, the power which they had before possessed left them. The truths they had presented appeared as clear and forcible as ever; but the warning having been given, the special manifestation of God's Spirit which had been bestowed to aid its proclamation ceased."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 205. Phenomena of the Child Preachers EGWE 108 1 For more than a year between the autumn of 1842 and the winter of 1843 another spiritual miracle took place--the ministry of the child preachers. Mrs. White writes of this: EGWE 108 2 "In many places where the power of the clergy was exercised to prevent the preaching of the Advent truth, the Lord was pleased to send the message through little children [some only 6-8 years old]. As they were under age, the law of the State could not restrain them, and they were permitted to speak freely and unmolested. Thus the warning of the soon-coming Judgment was given to the people."--Ibid. EGWE 108 3 After recounting the experience of the child preachers, Ellen White commented: EGWE 108 4 "Years ago, the work of the first message in these countries was presented before me, and I was shown circumstances similar to those related above. It was God's will that the tidings of the Saviour's coming should be given in Sweden, and when the voices of His servants were silenced, He put His Spirit upon the children, that the work might be accomplished."--Ibid., 206. EGWE 108 5 So history records these miraculous events in Sweden for later generations to recall, lest the Adventists forget or deny the mighty power of God at work in the Advent proclamation of the 1840's and the significance of the judgment that began in the Most Holy Place of the heavenly sanctuary October 22, 1844. EGWE 108 6 On Wednesday, after a stay of five days, Ellen White and those who traveled with her left Stockholm. Her hosts, the Johannesons, drove her to the station in a hack,* and many Stockholm Adventists were there to say good-by. "I felt my heart knit with these dear friends in love," she wrote with affection, "and I was so very sorry that most of them could not understand me, neither could I understand them, except through an interpreter."--Manuscript 26, 1885. Next Stop: Grythyttehed EGWE 109 1 Her destination was Grythyttehed, Sweden, but to get there they had to change trains three times and stay overnight along the way. The first change came that afternoon. During the two-hour delay, she and Willie took a long walk in the cool, bracing air. Then in the evening they came to Kopparberg. Here they remained until midnight Thursday. EGWE 109 2 Mrs. White was alert and observant of the charming Swedish people and their colorful way of life. She noted the large copper and iron mines, the red and green dwellings. She even described the quaint sod roofs: EGWE 109 3 "They prepare them by putting birch bark on the roof and then turf over that, which makes the house warm and free from dampness. The grass grows on this turf, keeping it fresh and alive, and sometimes flowers are planted in the turf. The appearance is rather nice."--Ibid. EGWE 109 4 The next morning she partook of a genuine Swedish smorgasbord in the hotel dining room. It was all new to her, and she was duly impressed. "There is no stinginess manifested. There is a most liberal supply placed before you and you can eat plentifully of any and every dish for 40 cents each."--Ibid. EGWE 109 5 Elder Matteson was traveling with Ellen White's party, and on Thursday she spent some time in conversation with him on theological questions he brought to her mind. God gave much light to Ellen White on doctrinal themes that is reflected in her articles and books. (See her book The Faith I Live By.) EGWE 109 6 At midnight on Thursday, October 22, they boarded the train for Grythyttehed. This town, about 150 miles northwest of Stockholm, was the site of the oldest Seventh-day Adventist church in Sweden. J. P. Rosquist came to this place in April, 1880, after some interest had been aroused by Adventist literature. By August he was able to organize a church of 47 members. Fierce opposition by the pastor of the State church resulted in the arrest of Rosquist and his imprisonment in Orebro. EGWE 110 1 When Ellen White reached the town she was met by a Brother C. G. Hedin and his wife. Hedin was a painter who had lived a life of dissipation that had brought him to poverty, but when he heard the Advent message and accepted it his whole life changed. His business fortunes improved with his life and character. He had even served as president of the fledgling Swedish Conference in 1883. Now he was employing several men. He expressed his gratitude to Christ and the message that saved him, by reserving two rooms of his two-story house exclusively for visiting ministers, much as the Israelitish widow did for the itinerant Elisha. EGWE 110 2 Reaching the Hedin home, Ellen White was escorted to one of these comfortable rooms. The weather was clear and cold, and in the morning a fire was kindled. She described the unique Swedish stove. "The surface looks like porcelain, white as milk and highly polished. These reach to the top of the room and a fire is made in them as in a fireplace."--Manuscript 26, 1885. EGWE 110 3 The breakfast was another new experience for the visitor: EGWE 110 4 "There was a round table with a cloth upon it and a flower pot in the center, and bread, a quarter of uncut cheese, hot milk, and fried cakes, which constituted our breakfast.... We were invited to come to the table, all standing. A blessing was asked and then we stood around the table, took something in our hands, and walked about, talking and eating. Plates were then brought in and we put our food upon the plates.... EGWE 110 5 "After the meal is finished the guests shake hands with the landlord and landlady, thanking them for the food."--Ibid. EGWE 111 1 There were meetings on Friday night and Sabbath morning of this weekend. Her text for the Sabbath message was Colossians 1:9-11. Well over 100 people attended these services. EGWE 111 2 Ellen White's room in the Hedin house was furnished with a convenient writing desk, and as usual she spent part of her time working on manuscripts and letters. She made some additions to her sermons given at the European Council in Basel. Then she forwarded them to Mary K. White with instruction that Mary should copy them and mail them on to the president of the General Conference, George I. Butler, to be read to the delegates at the upcoming General Conference session at Battle Creek. EGWE 111 3 When she addressed the church Sunday afternoon, she gave a special message for the believers about the time of trial and persecution that still awaited those who, like Rosquist, would hold fast to the truth of God. EGWE 111 4 "The most bitter and cruel persecution always comes from those who have the form of religion without the spirit and power of godliness," she told them. "There is nothing at which religious prejudice will hesitate." But she reassured the believers by adding, "Angels are watching the development of character, and are weighing moral worth. They are bidden to place a mark upon those who are loyal to God's commandments; such will have special help from God to endure the test and proving of the time of trouble."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 196. EGWE 111 5 The cold weather (25 degrees below freezing), * the strain of travel, and the many meetings were almost too much for Ellen White. She returned to her room Sunday evening unable to sit up or eat, but by Monday, she was better, and able to attend a special dinner at the home of a gracious sister named Akman. This woman's husband was a merchant, but not an Adventist. Again there was a full-scale Swedish smorgasbord. EGWE 112 1 On Tuesday, October 27, Ellen White and her party left by train for Orebro. They arrived in a rainstorm! To make it worse, there was no carriage waiting for them. The weary travelers had to walk more than half a mile in the rain to the home where they were to stay. When they arrived, Mrs. White was experiencing sharp pains in her heart.* It was an hour of trial for her. EGWE 112 2 Then a carriage was obtained to whisk her away, heart pains and all, to the meeting hall. When she walked into the place where the people had gathered she was deeply distressed. It was a suite of three rooms in a private house. The largest room would hold a hundred people on its backless benches, the other two about 20 each. But there was a full crowd on both Wednesday and Thursday nights. For this she was grateful, but her mind reverted to the Copenhagen experience where she had likewise been distressed by the lack of a representative meeting hall. A Significant Dream EGWE 112 3 Wednesday night a dream was given to her. In this dream she was talking with Elder Matteson. "How far would a light send its rays if it were placed under a bushel?" she asked him. EGWE 112 4 "No farther than the compass of the bushel," was the answer. EGWE 112 5 "How far would it shine if put under a bed?" she asked. EGWE 112 6 "It would not illuminate the room," Matteson answered; "it would be too low and too obscure." EGWE 113 1 "Then, ... place your light on a candlestick, and it will give light to all that are in the house. Your ideas need to be enlarged and elevated. The people have lost an opportunity to obtain light that God desired them to have."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 200. EGWE 113 2 But in spite of cramped quarters, the people appreciated Ellen White's visit: "The Lord helped me to speak," she recounted, "and hearts were reached, I know, by the starting tears, and the look of interest on many faces."--Ibid. EGWE 113 3 Before leaving Orebro, the party visited an old castle, and on their way to the station on Friday, they stopped at the jail where Rosquist had been imprisoned for preaching the Advent message in Grythyttehed. Orebro and the Petri (Paterson) Brothers EGWE 113 4 While in Orebro, Ellen White was reminded also of Swedish history in Reformation times. She wrote: EGWE 113 5 "Orebro was the home of two of the leaders in the Swedish Reformation, Olaf and Lawrence Paterson. They were the sons of a blacksmith, but received a liberal education, studying for several years at the University of Wittemberg, under Luther and Melancthon, where they received the doctrines of the reformed faith. The elder of the two brothers is said to have been in the crowd before the door of the church at Wittemberg when Luther nailed his theses to it. Both were eminent for their learning and piety, and for the zeal and courage with which they advocated their faith. They are said to have resembled the great reformers of Germany. Like Melanchthon, Lawrence, the younger, was learned, thoughtful, and calm, while Olaf by his powerful eloquence aroused the people. For this reason he was often violently assailed by the mob. The Catholic priests stirred up the prejudices of the ignorant and superstitious people, so that upon several occasions the reformer barely escaped with his life. EGWE 113 6 "These reformers were, however, favored and powerfully assisted by the king."--Ibid., 201. EGWE 114 1 Under the influence of these godly men the monarch received the Reformed faith. (See The Great Controversy, 241-244.) Olaf became preacher in the cathedral in Stockholm; Lawrence, professor of theology in the University at Upsala. The two brothers translated the Bible into Swedish, giving to the people of that country for the first time the Word of God in their native tongue. EGWE 114 2 While in Orebro, Ellen White visited a little park where a monument is erected to the memory of these two brave men. The only text on the inscription is Daniel 12:3: "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." EGWE 114 3 This text describes not only the Paterson brothers but the Adventist reformers also who sought to bring to a fullness the great Reformation so nobly begun in the sixteenth century. ------------------------Chapter 12--Norwegian Adventists Welcome Mrs. White Large public meetings in Christiania EGWE 115 1 Mrs. White's major assignment in Scandinavia now loomed before her--a little more than two busy weeks in Norway. Sweden had more Adventists at this time, but Norway could claim the only Adventist institution in the Northland, the publishing house in Christiania,* as well as the largest single congregation--120 members in the headquarters church. EGWE 115 2 Observant of the features of the country, Mrs. White wrote of its characteristics and its hospitable people: EGWE 115 3 "It is hard to realize that in Christiania we are as far north as the southern point of Greenland and Alaska. The winters here are not severe. But the days at this season are very short. The sun rises as late as half past nine, and sets about three. EGWE 115 4 "In the summer, of course, the days are correspondingly long. At midsummer it is so light all night that one can see to read print. Children are often playing in the streets till midnight. At the North Cape the sun does not set from May 15 to July 29. EGWE 115 5 "Norway has about two million inhabitants; the people are remarkable for their independent, liberty-loving spirit."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 220. EGWE 116 1 It was noon, Friday, October 30, when the White party arrived at Christiania. Elder and Mrs. A. B. Oyen welcomed them at the station and took them to their suburban home at Akersvejen 2. The Oyens were Americans who had come to Norway in the summer of 1884 to help supervise the publishing work there. It was a great joy for both Ellen and Willie White to be able to talk freely in English again. "Although we were welcomed and treated with every attention by our Danish and Swedish brethren and sisters," Mrs. White wrote at this juncture, "we felt all the time crippled because we could not converse together.... But we are again in America, as it were!"--Manuscript 27, 1885. EGWE 116 2 After what Willie described as "a good square meal," the Whites were no doubt eager to hear of the progress on the new Norwegian publishing house. Matteson had purchased the building on Akersgaden six years earlier, but a portion of the building had to be torn down when a new street, ThorOlsensGade, was put through by the city. Matteson seized the opportunity to rebuild the publishing house and meeting hall with help from the General Conference. The construction had begun in May of 1885, but would not be completed until the next March. EGWE 116 3 Shortly after arriving in Christiania, perhaps that same afternoon, Mrs. White visited the new institution along with Elder Matteson. W. C. White, in recounting the incident, tells how as they entered the partially renovated building, she exclaimed: "This place seems familiar to me. I have seen this before." Then, as they reached the pressroom, she said, "I have seen these presses before. This is one of the places shown me years ago where publications were being issued in countries outside the United States." EGWE 116 4 Her reference here was to the vision of January 3, 1875, of a broadening work. At the time the vision was given, the church had only one publishing house, although they are contemplating a second one in California. But now, in 1885, Mrs. White was seeing again what had been so vividly shown to her by the angel of God. Meetings in the Good Templars Hall EGWE 117 1 While their meeting place was being renovated, the 120 members of the Christiania church were meeting in the Good Templars Hall. Not only was this the largest Seventh-day Adventist church congregation in Scandinavia at the time, but when they came together to hear Mrs. White preach on practical godliness Sabbath morning, many of their friends and neighbors joined them, swelling the audience to more than 200. EGWE 117 2 As the week progressed, the Christiania church would discover that in the visions God gave her, Mrs. White had seen more than just printing presses in her visions. She related: EGWE 117 3 "When the mission fields in this new country were opened before me, I was shown that some things in every branch of the mission needed a different mold; there was need of exalting the standard in this church, before a correct and saving influence could go forth to other places."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 211. EGWE 117 4 The distribution of membership in Norway at the time bore out the validity of the vision. Although the Christiania church had 120 members, there were only about 80 other Adventists in the whole country. For some reason, the truth had not been proclaimed to any extent beyond the confines of the one city. EGWE 117 5 On Sabbath afternoon one hundred took part in the ordinance of humility and the Lord's Supper, and all through Mrs. White's visit in Norway crowds continued to be surprisingly large. On Sunday morning a workingman's hall was rented. Every seat was taken, every standing space occupied, and scores of people were turned away for lack of space. An estimated 1,400 heard Mrs. White speak on the love of God. What a contrast this was to the small meetings she had just held in makeshift halls! The Little Flock at Drammen EGWE 118 1 About 20 miles southwest of Christiania lay the town of Drammen. On Tuesday, Mrs. White took the train for a visit to the little congregation of Adventists there. The best hall that could be secured was still not very representative, but though the Drammen church had only 20 members, 700 turned out to hear her speak. She used John 3:16 as the text on which she based her remarks. EGWE 118 2 She describes the hall as a room "used for balls and concerts, about thirty-six by eighty feet in size, with a narrow gallery on each side, and a huge stove in each end. There was no pulpit nor place for one. Six beer tables, brought in from an adjoining room, served to make a platform. A square carpet was thrown over this platform, and another table set on top for light-stand and pulpit, while steps were made with chairs and stools. We doubt if the hall or beer tables were ever put to so good use before."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 207. EGWE 118 3 The next morning Mrs. White made her way back to Christiania. This time, however, the fog that had obscured her view on the trip to Drammen had lifted. EGWE 118 4 "The scenery is very fine. The country is broken. There are high bluffs and rocky mountains, lakes and islands. In summer this would be a very pleasant place to live in."--Manuscript 27, 1885. EGWE 118 5 Busy though she was with her tasks at this center of the work in Norway, she did not forget the needs of the cause back in America. She was writing newsy, encouraging letters to her niece, Addie Walling, who was learning to set type and read proof at the Pacific Press in Oakland. She was corresponding with Dr. John Harvey Kellogg in Battle Creek and already warning him that the sanitarium was getting too big. She was also concerned that the doctor was working too hard. EGWE 118 6 In Healdsburg, California, where a new college was beginning, a revival was under way. There was danger of extremism on the one side and danger that the Spirit of God would be quenched on the other. She was writing letters of counsel to leaders on both sides to keep things in balance! And often her letters of counsel would arrive just in time to meet some critical situation. EGWE 119 1 On Thursday, November 5, she continued her writing and made up for the rainy, disagreeable weather with a "very pleasant, profitable visit" with Brother L. Hansen. Hansen, a building contractor who had become an Adventist, was a key figure in the Christiania church at this time. He was in charge of the construction of the new publishing house and meeting hall, and he had also been the architect for the publishing house in Basel. As he and Mrs. White chatted through their interpreter, she shared with him some of her own pioneer experiences in the work. She also told him of her early health-reform visions and how these visions had led her to alter her eating habits.* Problems in the Christiania Church EGWE 119 2 Two evening meetings were held during that first week, both attended by 500 people, but on Sabbath, November 7, Ellen White's work for the Christiania church began in earnest. Two serious problems plagued this important church: a lax spirit in regard to Sabbath observance, and fanatical criticism over matters of minor importance. In place of the true test of loyalty, the church members had manufactured tests of their own on dress and photographic pictures. Interpreting the second commandment to apply even to photographs, some had burned pictures of their friends. EGWE 120 1 "Thus a spirit of criticism, fault-finding, and dissension had come in, which had been a great injury to the church. And the impression was given to unbelievers that Sabbath-keeping Adventists were a set of fanatics and extremists, and that their peculiar faith rendered them unkind, uncourteous, and really unchristian in character."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 211. EGWE 120 2 "It is true," Ellen White told them during the course of her visit, "that altogether too much money is expended upon pictures; not a little means which should flow into the treasury of God is paid to the artist. But the evil that will result to the church from the course of these extremists is far greater than that which they are trying to correct."--Ibid., 212. EGWE 120 3 Mrs. White was not a stranger to the business of handling extremists, She wrote: EGWE 120 4 "Years ago, we had to meet this same spirit and work. Men arose claiming to have been sent with a message condemning pictures, and urging that every likeness of anything should be destroyed. They went to such lengths as even to condemn clocks which had figures, or 'pictures,' upon them. EGWE 120 5 "Now we read in the Bible of a good conscience; and there are not only good but bad consciences. There is a conscientiousness that will carry everything to extremes, and make Christian duties as burdensome as the Jews made the observance of the Sabbath.... EGWE 120 6 "The second commandment prohibits image worship; but God Himself employed pictures and symbols to represent to His prophets lessons which He would have them give to the people, and which could thus be better understood than if given in any other way. He appealed to the understanding through the sense of sight. Prophetic history was presented to Daniel and John in symbols, and these were to be represented plainly upon tables, that he who reads might understand."--Ibid. See also Selected Messages 2:319, 320. Sabbathkeeping and the School Authorities EGWE 120 7 But the question of Sabbath observance was the one she took up on that second Sabbath she spent with the Christiania church. The problem was complicated by the fact that school attendance was required (but not compelled) on Sabbath. Some tried to justify sending their children to school on the basis that Christ said it was lawful to "do good" on the Sabbath day. But such an argument, she pointed out, proved too much, because under that defense even common labor would be acceptable--after all, wasn't a man doing good when he worked to support his family? EGWE 121 1 Instead, she urged that some arrangement be worked out with the school authorities. "If this fails, then their duty is plain, to obey God's requirements at whatever cost."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 216. She was not unaware that some Adventists in Central Europe had been fined and imprisoned for not sending their children to school on Sabbath. In one place, she revealed, when the authorities came to take the children to school the youngsters took their Bibles with them instead of the textbooks they usually carried, and spent the day studying God's Word. EGWE 121 2 Recounting in her diary that night what she had told the people, she wrote: EGWE 121 3 "There is in the Sabbath of the fourth commandment a test. It is God's test. It is no man-made test. This is to be the separating line to distinguish the loyal and the true,--him that serveth God from him that serveth Him not.... EGWE 121 4 "He has made precious promises to those who keep His Sabbath from polluting it. His infinite wisdom and power and love are engaged in our behalf. The heavenly host are registering our names as among the loyal and the true. It is safe always to be on the Lord's side."--Manuscript 27, 1885. EGWE 121 5 Mrs. White knew she was speaking very plainly about a very serious problem, and at the close of her sermon, she "invited those to come forward who felt they were sinners, not in harmony with God, and who needed His converting power." About fifty responded. Mrs. White came down in front of the pulpit and knelt there with the people. She prayed while Elder Matteson interpreted. When opportunity was given for testimonies, "quite a number confessed that they had about given up the truth and separated from God, and now wished to repent and come back with God's people." Although the leaders attempted to close the meeting, it was impossible. Two and three people were on their feet at a time, waiting to give their testimony. Finally, the meeting drew to an end. It had lasted three hours. But Sister White wrote in her diary: "The work must go deeper yet."--Ibid. The Largest Audience in the Military Gymnasium EGWE 122 1 On Sunday she addressed the largest crowd she was to encounter in any of her public efforts in Europe. The president of the local temperance society had invited her to make a temperance address at the soldiers' military gymnasium, the largest hall in the city. The hall was packed with 1,600 people for the occasion. Obviously the interest in temperance reform was high. EGWE 122 2 When she arrived, Mrs. White found an American flag placed as a canopy above the pulpit, "an attention," she remarked, "which I highly appreciated." EGWE 122 3 In the audience to hear her were many prominent citizens, including the Bishop of the State Church and a number of other clergymen. EGWE 122 4 Her approach to the subject was a surprise to her hearers, who had expected a rousing campaign address, full of garish stories and startling statistics. Instead, Mrs. White chose to present temperance from a religious point of view. "When they saw that the subject was to be argued from a Bible standpoint, they were at first astonished, then interested, and finally deeply moved."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 211. EGWE 122 5 Her analysis of the audience reaction at various stages of her address is indicative of how closely she observed them, even as she was speaking. Just a few weeks before, as she was addressing the European Council in Basel, she had recommended this approach to all the ministers: EGWE 123 1 "When Christ was teaching on earth, He watched the countenances of His hearers, and the kindling eye, the animated expression, told Him in a moment when one assented to the truth. Even so should the teachers of the people now study the countenances of their hearers."--Ibid., 147. EGWE 123 2 As she found her words falling on attentive ears, Mrs. White proceeded to show the importance to temperate habits by citing warnings and examples from Bible history. EGWE 123 3 "Nadab and Abihu were men in holy office; but by the use of wine their minds became so beclouded that they could not distinguish between sacred and common things. By the offering of 'strange fire,' they disregarded God's commands, and they were slain by His judgments."--Ibid., 208. EGWE 123 4 After drawing lesson after lesson from one Bible character after another, she concluded with a challenge: EGWE 123 5 "There is need now of men like Daniel,--men who have the self-denial and the courage to be radical temperance reformers. Let every Christian see that his example and influence are on the side of reform. Let ministers of the gospel be faithful in sounding the warnings to the people. And let all remember that our happiness in two worlds depends upon the right improvement of one."--Ibid., 211. EGWE 123 6 At the close of her lecture Dr. Nisson, the president of the temperance society, stepped forward and addressed the audience. He called attention to the fact that the prosperity of the American temperance movement was based on its support by religious zeal and appeals to Bible truth. Then, as the crowd was dismissed, other local temperance leaders pressed forward to greet the gifted lecturer. Dr. Nisson introduced her to each one. Some of them urged Mrs. White to come and address them again, but she politely declined. She felt her help was needed more by the Christiania church. EGWE 123 7 The weather remained foggy and damp, and to be more comfortable, Ellen White arranged to have a Norwegian shoemaker measure her foot and make her a new pair of shoes. She also purchased a cloak to protect her from colds. EGWE 124 1 "I am very grateful that I can have so comfortable a garment," she wrote (Manuscript 27, 1885). Melting the Ice of Indifference EGWE 124 2 But Mrs. White had far greater concerns than just protecting herself from colds. She was laboring hard to melt the ice of indifference that had chilled the Christiania church, both workers and laity. Her thoughts were expressed in writing: EGWE 124 3 "God calls upon the workers in this mission to reach a higher, holier standard. Christiania is an important point in our mission fields; it is the great center of the work for the Scandinavian people. From this place the publications are sent out, and the laborers go forth to proclaim the commandments of God, and it is of the greatest importance that a right influence be exerted by this church, both by precept and example. The standard must not be placed so low that those who accept the truth shall transgress God's commandments while professing to obey them.... If this people will conform their lives to the Bible standard, they will be indeed a light in the world, a city set upon a hill."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 218, 219. EGWE 124 4 Every evening during her second full week in the city she spoke earnestly to the people, and testimony meetings followed. Some held back "as if in doubt and questioning," her diary indicates, but others testified that they "were unhappy and troubled and wished to return to the truth" (Manuscript 27, 1885). EGWE 124 5 In the early mornings the servant of the Lord would awaken at three, too burdened to sleep longer. Summarizing the experience later, she wrote: EGWE 124 6 "During our meetings, the dear Saviour came very near to us again and again. A good work was begun. We called them forward for prayers several times, and though this was a new experience to them, there was a quick and hearty response. Earnest, heartfelt confessions were made. Several had become discouraged and backslidden because of the EGWE 125 1 accusing spirit manifested, and the lack of love for God and for one another. These humbly confessed their own wrong in allowing their faith in God and the truth to become weakened. Some had yielded the Sabbath through fear that they could not support their families. Others acknowledged that they had indulged a critical, fault-finding spirit. Many said that they had never realized as now the importance of the truth and the influence that it must have upon their life and character. Not a few testified with gratitude that they had received God's blessing as never before."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 218. EGWE 125 2 Meanwhile, W. C. White, Matteson, and Oyen were spending their days laying plans for the publishing house. On Tuesday, November 10, a letter came from the Review and Herald Publishing Company in Battle Creek refusing some requests that had been made in behalf of the Christiania Publishing House. For three weeks W. C. White had been convinced that he should go to the General Conference session that was about to begin in Battle Creek. He was now familiar, to a degree, with the problems of Europe and could speak out in committee meetings and on the conference floor. EGWE 125 3 At first, as he presented this proposal, Mrs. White opposed his going, but she wrote the next day that "careful, calm consideration of the subject" had changed her mind. EGWE 125 4 "I thought he could serve the cause of God and especially His work in these mission fields better by going to America, so that from his own lips the Conference could hear of the necessities of the case for laborers and for money, rather than to read the same arguments in letter form. I now think it is right that W. C. White should go, although I shall miss him very much and his counsel and advice seem to be almost a necessity at this time here."--Manuscript 27, 1885. EGWE 125 5 So it was on Friday, November 13, that W. C. White left Christiania. He knew there was no way to reach Battle Creek by the opening session of the conference,* five days hence. But even though he knew he would arrive a week late, the needs of the cause in Europe compelled him to make the attempt. EGWE 126 1 Sabbath was another important day in Christiania, the last she would have with the church. "The hall was filled," she wrote, "and we hoped that deep impressions were made."--Ibid. At quarter-to-six Monday morning the White party arrived at the station to begin the return journey to Basel. The Hansens, E. G. Olsen and his wife, the Oyens, and several others were there to see them off. EGWE 126 2 "Shall we meet again in this life," Ellen White wondered as the train pulled slowly away, "or shall we meet no more until the judgment? It is a solemn thing to die, and a far more solemn thing to live."--Ibid. ------------------------Chapter 13--Scandinavia to Switzerland Across Germany's countryside EGWE 127 1 As Ellen White's party left Norway they witnessed one of nature's grandest spectacles--a northern sunset. Mrs. White loved the beauty of the natural world. To her, nature was God's second book. She was awed by the grandeur: EGWE 127 2 "We were favored with a sight of the most glorious sunset it was ever my privilege to behold. Language is inadequate to picture its beauty. The last beams of the setting sun, silver and gold, purple, amber, and crimson, shed their glories athwart the sky, growing brighter and brighter, rising higher and higher in the heavens, until it seemed that the gates of the city of God had been left ajar, and gleams of the inner glory were flashing through. For two hours the wondrous splendor continued to light up the cold northern sky,--a picture painted by the great Master-Artist upon the shifting canvas of the heavens. Like the smile of God it seemed, above all earthly homes, above the rock-bound plains, the rugged mountains, the lonely forests, through which our journey lay. "Angels of mercy seemed whispering, 'Look up. This glory is but a gleam of the light which flows from the throne of God. Live not for earth alone. Look up, and behold by faith the mansions of the heavenly home.' This scene was to me as the bow of promise to Noah, enabling me to grasp the assurance of God's unfailing care, and to look forward to EGWE 127 3 the haven of rest awaiting the faithful worker. Ever since that time I have felt that God granted us this token of His love for our encouragement. Never while memory lingers can I forget that vision of beauty, and the comfort and peace it brought."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 220, 221. EGWE 128 1 But she and Miss McEnterfer were not long to enjoy such tranquil scenes as the glorious sunset in Scandinavia. Boarding a small passenger boat at Goteborg, Sweden, they began a six-hour crossing of the channel to Denmark. A Dangerous Crossing EGWE 128 2 At first the weather was pleasant, the sea calm. Mrs. White enjoyed two quiet and restful hours in the ladies' lounge relaxing. EGWE 128 3 "But soon the captain, passing through the cabin, advised us to go below and lie down at once, for we were coming into rough water. We complied, though rather unwillingly. In a short time the boat began to rock violently; we could hardly keep our position upon the sofas.... The waters seemed lashed into fury by the merciless winds. The boat was wrenching and creaking as if going to pieces.... As I lay helpless and exhausted, with closed eyes and ashen face, Sister McEnterfer feared that I was dead. She was herself unable to leave her sofa, but from time to time she called my name to assure herself that I was still living. EGWE 128 4 "Death seemed very near; but I felt that I could cling, with the firm grasp of faith, to the hand of Jesus. He who holds the waters in the hollow of His hand could keep us in the tempest.... The lesson of trust I learned during those few hours was very precious. I have found that every trial of life is given to teach me a new lesson of my own dependence, and of trust in my heavenly Father. We may believe that God is with us in every place, and in every trying hour we may hold fast that hand which has all power. EGWE 128 5 "At 3 p.m. we arrived in Frederickshaven, and were glad to step off the boat, and to feel solid ground again beneath our feet."--Ibid., 221. EGWE 128 6 At Frederickshaven they exchanged the violent tossing and pitching of the channel boat for "the gentle, gliding motion of the train." Settled in their compartment, they were soon fast asleep. At the German Border EGWE 129 1 The next incident in a series of travel experiences aroused Mrs. White's inborn sense of humor and must have made her smile whenever she thought about it in later years: EGWE 129 2 "We were sleeping soundly when at three in the morning the cars stopped, and the guard informed us that we had reached the borders of Germany, and must all pass through the custom-house. It was bitterly cold, and Bro. Kellogg went to the officers and asked permission for the ladies to remain in the car, stating that one of them was ill, and must not be disturbed. But no, nothing would avail; sick or well, we must all appear for inspection. Two officials came to the car door, and the other ladies of the party at once started to leave the car, but they had only stepped on the platform when the officers said. 'That is enough; you can go back.' EGWE 129 3 "But they were not fully satisfied about the reputed sick woman. As I lay covered with shawls and blankets, they evidently suspected that I might be a bundle of dry goods which our party were trying to smuggle into Germany. As the officers again came to the door, flashing the bright light of their lanterns into the compartment, I quickly sat up and said, 'Here I am, gentlemen, please look, and see that I am a living woman.' I do not know whether they understood my words, but they burst into a hearty laugh, said in German, 'All right,' and left us to compose ourselves to sleep again if we could after this untimely interruption."--Ibid., 222. EGWE 129 4 The journey across Germany's countryside and through her historical cities intensified Ellen White's interest in European Reformation history. As she traveled south to Switzerland through the Rhineland she was quick to observe important historical places such as Cologne and Worms. She was also alert to "learn something of the habits and customs of the people," which intrigued her. Impressions at Cologne EGWE 130 1 Finally Mrs. White's train brought her to Cologne, arriving at 8:00 P.M. Her hotel was only a short distance from the cathedral. EGWE 130 2 "We had a good view of it by moonlight. This is said to be* the most magnificent Gothic edifice in the world. It is built ... in the form of a cross, is 444 feet long, and has two towers each 512 feet high, the loftiest in Europe."--Ibid. EGWE 130 3 But the city itself held far greater interest for the Lord's servant than the grand cathedral. She wrote: EGWE 130 4 "Hither came Tyndale from Hamburg, to complete the printing of the New Testament, hoping to find here better opportunities for sending the work, when finished, to England. He had not, however, proceeded far in his labors, when his secret was betrayed, and he escaped from the city only in time to save his printed sheets from falling into the hands of the papists. A little boat conveyed him and his precious wares up the Rhine--along the very route which we are to take--to Worms. There he completed his great work, and England for the first time received the Bible printed in the language of the people."--Ibid., 222, 223. See also The Great Controversy, 245-248. EGWE 130 5 Tyndale had received the gospel from Erasmus' Greek New Testament. He then began to preach his convictions. EGWE 131 1 To the papist claim that the church had given the Bible, and the church alone could explain it, Tyndale responded: EGWE 131 2 "Do you know who taught the eagles to find their prey? Well, that same God teaches His hungry children to find their Father in His word. Far from having given us the Scriptures, it is you who have hidden them from us; it is you who burn those who teach them, and if you could, you would burn the Scriptures themselves."--D'Aubigne, History of the Reformation of the Sixteenth Century, b. 18, ch. 4. EGWE 131 3 The trip by train along the banks of the picturesque Rhine River took the party through the towns of Bingen and Meyence, as well as the cities of Cologne and Worms, and left the wide-eyed visitors all aglow with admiration. EGWE 131 4 "About noon we passed through Worms, the quaint old town which Luther has inseparably linked with the history of the Reformation,* and from which went forth Tyndale's Bible, the most powerful agent in the Reformation of England."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 225. See also The Great Controversy, 145-170. EGWE 131 5 Finally, on November 19, after four days along the return route, Mrs. White and her traveling companions reached Basel. She had been gone six weeks and traveled more than 2,500 miles. Two Meaningful Observations EGWE 131 6 As Ellen White reviewed her first major thrust into the continental fields of the European missions, she made two meaningful observations. EGWE 131 7 First, though she spoke in English and through many translators, her messages were welcomed and received with enthusiasm by her many audiences. EGWE 131 8 "In all the meetings in Scandinavia as in Switzerland, my sermons were spoken in English, and translated sentence by sentence into the language of the people. Although this was hard work for the speaker, yet the interest of the hearers was sufficient encouragement, it being equal to that of any congregations we have seen in America. On some occasions some who could not find seats would stand for one hour without any sign of weariness."--Ibid. EGWE 131 9 If any real prejudice existed against the woman messenger and prophet from America, it did not appear among those who actually heard her speak. They accepted her as an honest woman who believed that she was led by the Lord in her unique ministry. And the Adventists shared this view. EGWE 132 1 Second, not only were her messages received by Seventh-day Adventists as instruction from the Lord but gratitude and appreciation were often expressed for her efforts: EGWE 132 2 "Wherever we went, our people warmly expressed their gratitude for the help which had been sent them and the interest manifested in their behalf by the brethren in America. In the social meetings nearly all spoke with deep feeling of their sorrow that we could not understand each other's speech. They knew that this barrier was the result of sin, and they looked forward with earnest expectation to the time when there would be nothing to prevent our communion with one another."--Ibid. ------------------------Chapter 14--The First Visit to Italy Attack by "friend" and foe EGWE 133 1 Arriving back in Basel, Switzerland, on Thursday evening, November 20, Ellen White found Mary K. White healthy, but granddaughter Ella,* now almost four, was ill, but not seriously. So it was good to be "home" again. EGWE 133 2 Many times in the months ahead she would return to her home base in Basel, then venture forth as God's messenger to deliver His word to the people. This was the pattern of her labors in Europe. EGWE 133 3 W. C. White, who arrived in New York a week after his mother's return to Basel, wrote instructions to Mary his wife: "I suppose Mother will be let down after her long, hard journey. You must help her rest. Make dresses, ride out, walk around, kill time, and give nature a chance to strengthen her for another campaign."--W. C. White, November 28, 1885. But Willie's hope that his mother might get some rest before another "campaign" had been thwarted long before he even wrote about it. On her first full day in Basel, B. L. Whitney told her she was needed in Italy immediately. A. C. Bourdeau, who went there just after the European Council, badly needed encouragement and help. EGWE 134 1 The very next evening Whitney returned for another long interview, this time about the spiritual health of the workers in the office, especially the younger ones. Sister White's work was cut out for her before she had any chance to think of making dresses, riding, walking, or resting. Bernard Kaloria, the "Converted" Jew EGWE 134 2 She spoke Sabbath morning, and in the social meeting that followed listened to Bernard Kaloria, a Jew converted to Christianity who was attending a theological school in Basel. Kaloria had become interested in Adventist beliefs and was trying to get work at the publishing house as a German translator. EGWE 134 3 Willie White had even written a letter to the General Conference president asking whether there might be a place in one of the church's American colleges where the twenty-four-year-old scholar could teach Hebrew. EGWE 134 4 But Ellen White was not anxious to see him hired at Basel. Though he "spoke well," he had not yet taken his stand for the truth. She was afraid that to speak to him encouragingly about employment would cloud the issue. "The question is, What does God say? What does He require?" she wrote. She did not want him to make his decision on the basis of whether he could get employment. He was not to be "bribed or bought" (Manuscript 28, 1885, p. 2). EGWE 134 5 As it turned out, the young man was hired for a while but did not remain long. "Kaloria," wrote W. C. White a little later, "has left us after doing what harm he could." Circumstances proved it was better to test him early rather than late. EGWE 134 6 Ellen White through the years was given instruction concerning labor for the Jewish people: "We are plainly taught that we should not despise the Jews: for among them the Lord has mighty men who will proclaim the truth with power."--Manuscript 87, 1907. And before the General Conference in session on May 27, 1905, she made the prediction: "The time is coming when there will be as many converted in a day as there were on the day of Pentecost, after the disciples had received the Holy Spirit. The Jews are to be a power to labor for the Jews; and we are to see the salvation of God."--The Review and Herald, June 29, 1905, p. 8. Labors in Northern Italy EGWE 135 1 During the next few weeks Ellen White was to journey by rail over the magnificent Alps and labor in the Waldensian regions about Turin. This large city, like Milan, is situated in the "boot top" of the Italian peninsula. Her appointments in Italy were all concentrated here. She never had occasion to travel south to Florence, Rome, or Naples. All her speaking appointments were in the subalpine regions of Torre Pellice. EGWE 135 2 At Torre Pellice she learned of the problems in which A. C. and D. T. Bourdeau were involved. Daniel was the first of the Bourdeau brothers to work in Italy. His brother, A. C., followed him. Now A. C. Bourdeau was in need of help in northern Italy, and his brother, Daniel, who was launching an evangelistic program in Geneva, was also sadly in need of counsel and direction. EGWE 135 3 He was proposing to get out a handbill advertising himself as an American missionary and citing flattering remarks made about him in the past year in American newspapers. Ellen White tried to dissuade him. She told him that two extremes needed to be avoided. On the one hand, Americans should not be ashamed of their nationality and try to mimic the people among whom they lived, but on the other hand, she said, "I have been shown that we need to move with the greatest wisdom, that we shall not in anything create prejudice by giving the impression that Americans feel themselves superior to people of other nations."--Letter 24, 1885. She also pointed out the folly of Bourdeau's representing himself as a "missionary". This, she said, would create jealousy and suspicion and be regarded as "the worst kind of insult" (Manuscript 28, 1885). EGWE 136 1 Reduce the length of your sermons, she further counseled, for these wear out everybody, audience and preacher included. EGWE 136 2 The Bourdeau brothers were talented evangelists, zealous of good works, but they needed balance and wisdom, which the Lord provided through the Spirit of Prophecy. But more about this later. By Train Across the Alps EGWE 137 1 Mrs. White celebrated her fifty-eighth birthday, Thursday, November 26, 1885, by beginning the interesting journey into Italy. With her she took Mary K. White, leaving Sara McEnterfer behind to care for Ella. Martha Bourdeau accompanied them. EGWE 137 2 The trip by rail through the famous St. Gotthard pass and "along the borders of the beautiful Lake Maggiore" had brought the party to Turin in northwest Italy. The train ride through the Alps fascinated Mrs. White, and she wrote at length about the uniqueness of the mountains. "The Alps of Europe are its glory. The treasures of the hills send their blessings to millions. We see numerous cataracts rushing from the tops of the mountains into the valleys beneath."--Manuscript 29, 1885. EGWE 137 3 At Turin the party spent a pleasant night in a hotel, and Friday morning at an early hour they were on their way again to the quaint little town of Torre Pellice. Mrs. White described the journey: EGWE 137 4 "About thirty miles west of Turin we left the vast plains which 'stretch like a garden for two hundred miles along the foot of the Alps,' and passing through a narrow opening in a low range of mountains, entered the Piedmont valleys. Only one of these valleys ... is traversed by the railroad. Soon after entering this valley, several others spread out like a fan, some at our right and some at our left. But it is in this central and largest valley at the terminus of the railroad, that Torre Pellice is situated."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 230, 231. EGWE 137 5 And she commented, Thither our course is directed that, if possible, we may encourage the little company there who are striving under great difficulties to obey God.--Ibid. EGWE 137 6 When the travelers reached Torre Pellice, A. C. Bourdeau was there to meet them and was particularly happy to see his wife, Martha, again. Early Labors of Czechowski EGWE 138 1 The little city of Torre Pellice was the first place M. B. Czechowski entered when he arrived in Europe in 1864 as an unofficial missionary. There he led Jean David Geymet and Catherine Revel to a knowledge of the third angel's message. They were the first SDA converts in Europe. EGWE 138 2 Brother Geymet describes his experience with the zealous Czechowski in the Revue Adventiste of May 1, 1922: EGWE 138 3 "In 1863 on leaving my work one evening in a silk factory in Torre Pellice, in the Piedmont Valley in Italy, I saw a small group of people on the main road in front of a store.... In the middle of the group was a man with a long beard and a little stick explaining the prophecy of Daniel 2 with the help of a prophetic chart. It was Mr. M. B. Czechowski." EGWE 138 4 "As far as I was concerned I didn't belong to any church, and I had had no religious instruction. I was won to this truth as soon as I heard it, and thus became the first Seventh-day Adventist (with Sister C. Revel) as far as date is concerned."--The Review and Herald, December 27, 1973, p. 20. EGWE 138 5 Geymet and Czechowski and later heralds of the Advent in those Waldensian valleys, like the Bourdeau brothers, must have hoped that they could lead some of these Bible-loving people to the full light of the "present truth." Doubtless they succeeded to some extent, but the harvest from those valleys was not yet ripe. Mrs. White wrote prophetically: EGWE 138 6 "There will be many, even in these valleys, where the work seems to start with such difficulty, who will recognize the voice of God speaking to them through His word, and, coming out from under the influence of the clergy, will take their stand for God and the truth. EGWE 138 7 "This field is not an easy one in which to labor, nor is it one which will show immediate results; but there is an honest people here who will obey in time. The persecutions which their fathers endured have made them apathetic and close-mouthed, and they look upon strangers and strange doctrines with suspicion. "But the miracle of God's mercy, working with man's human effort, will yet cause the truth to triumph upon the very soil where so many have died to defend it. Knowledge will be increased, faith and courage will revive, and the truth will shine as the light of the morning all through these valleys. The old battle field will yet be the scene of victories now unseen, and the adoption of Bible truth will vindicate the past fidelity of their fathers."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 249. EGWE 139 1 Geymet was like Zacchaeus, small of stature but honest in heart, a man with unbounded energy, and destined to be a leader in the publishing ministry of the church. E. Naenny, prominent in the publishing work in the Euro-Africa Division, recently wrote about this pioneer and Czechowski, his mentor: EGWE 139 2 "Brother Geymet devoted himself to the spreading of the gospel. He accompanied Brother Czechowski in Switzerland in 1866, where he helped him in his evangelistic labors, in publicity, and in building, earning his livelihood in between times. EGWE 139 3 "In 1867 Czechowski built a house in St. Blaise, Switzerland, and set up a print shop and founded the journal The Everlasting Gospel with J. D. Geymet and Ludomir Czechowski as the printers, and Anna de Prato as the editor. Unfortunately, lack of funds forced the journal to be discontinued after only two years. During his stay in Tramelan, Switzerland, he translated Daniel and the Revelation by Uriah Smith into French (it was never published). After 1870 he spent a number of years in the Piedmont, where he married Theresa Trombotto. EGWE 139 4 "In 1877 J. N. Andrews visited the Waldensian valleys 'and made such an impression on my wife that she cried when she heard of his death,' Geymet wrote. EGWE 139 5 "During the winter of 1884-1885 D. T. Bourdeau, an American minister, and Albert Vuilleumier, a Swiss, gave public lectures. Among those who were baptized was the wife of J. D. Geymet. Shortly afterward a church ... was established in Torre Pellice. EGWE 139 6 "In 1885 Ellen G. White ... visited the Waldensian Valley, a visit that had a decisive influence upon Brother Geymet and his choice of a future vocation. He became a book evangelist* about 1886."--Ibid., December 27, 1973. Opposition in Torre Pellice EGWE 140 1 Among D. T. Bourdeau's converts in Torre Pellice, during the winter of 1884-1885, were Mary, Mrs. Revel's daughter, and Mr. and Mrs. J. P. Malan, who edited a secular newspaper l'Avvisatore Alpino. EGWE 140 2 In late February, A. C. Bourdeau came to Torre Pellice to relieve his brother, Daniel, and Ademar Vuilleumier, his assistant. He succeeded in formally organizing a church of eighteen members in May. EGWE 140 3 Ellen White did not have to wait long to observe the nature of A. C. Bourdeau's trouble. J. P. Malan, Daniel Bourdeau's most promising convert, had apostatized, and was doing all he could to obstruct the progress of the little church. Like seed planted on shallow ground, he had no root in himself and did not long endure. It seems that Malan had borrowed heavily to improve his printing establishment in Torre Pellice, but when he had become an Adventist early in 1885 his creditors had demanded their money in full. Malan borrowed from the bank to pay them off, but by the time of the European Council in September (which he attended), the note was due. EGWE 140 4 Malan owned and operated the only press in Torre Pellice. He had a good command of French and Italian. His wife could speak English, French, and German, also Dutch. It looked as though he would become the strong local leader of the Adventists. So. W. C. White and B. L. Whitney helped scrape together $1,600 to help Malan pay his note to the bank. EGWE 140 5 During the European Council, White went so far as to compliment Malan in a letter to Elder Butler noting that he was "sharp as a steel trap." Now, two months later the steel trap had sprung! Interference and Hostilities EGWE 141 1 When Bourdeau asked Malan on Friday whether he would print some handbills to announce Ellen White's talk in Torre Pellice for the next afternoon, he flatly refused. They went ahead anyway, but because of the lack of announcements, only twenty-five people were present and only three or four of these were non-Adventists. She spoke for some time on the importance of obeying God and walking in the light, regardless of the opinions or course of the world. EGWE 141 2 As she was about to finish her talk, Malan, who had been in the audience taking notes, leaped to his feet. He demanded to know whether keeping the Sabbath was necessary to salvation, and wanted a "yes" or "no" answer. EGWE 141 3 "She tried five or six times to answer it," wrote Mary K. White to Willie the next evening, "but he would spring to his feet every time and in a fury of passion demand an answer, 'yes or no.'"--M. K. White letter, November 29, 1885. EGWE 141 4 Ellen White attempted to explain that such an important question called for more than a yes-or-no answer, and in between Malan's outbursts tried to tell him that if a person had light on the Sabbath he could not be saved while rejecting it. EGWE 141 5 Malan took out a paper he had written, and began to read something to the effect that one could observe the Sabbath without abstaining entirely from labor. A. C. Bourdeau tried desperately to translate so Sister White could understand, but Malan rushed ahead. Finally she told Malan courteously but firmly she would reply in writing, and the Sabbath afternoon meeting closed. Then Malan's distraught wife, who was still faithful to the Advent message, came forward and begged Sister White to excuse her husband. It was a tearful time for her. The Difficulties Mount EGWE 142 1 Sunday morning dawned clear and beautiful. Ellen White was impressed by the scene she saw when she walked out into the market place. There women with inflamed eyes and coarse, leathery skin were crying out, trying to sell their wares. In the wintertime many of these mountain people lived in stables with their cows and goats, in order to keep warm. The buildings generally had only one small window. EGWE 142 2 On Sunday afternoon Ellen White stood up to talk to a small group once more. While she was speaking Malan came in again. This time he sat there looking very agitated. Whenever something was said with which he agreed, he would nod his approval. If he didn't agree, he would shake his head and begin to murmur to those around him. Finally he popped up again and asked Bourdeau, who was interpreting, "Do you keep all the Commandments any better than the Pharisees? Answer me!" Bourdeau ignored him, and Malan presently grabbed his hat and hurried angrily from the room. EGWE 142 3 "This was not a very encouraging beginning," Ellen White wrote in her diary that night, "but we will remain and see if the Lord has anything further for me to do."--Manuscript 29, 1885. EGWE 142 4 Happily she could write the next day, "We have a most glorious morning. The sun shines so warm and mild, the doors are open and it seems like spring."--Ibid. All through her stay in Italy the air was soft and clear, and she took full advantage of the situation to get outdoors as much as she could. EGWE 142 5 That afternoon Bourdeau hired a carriage and took Ellen White and B. L. Whitney for a ride. They went up past St. Johns, a Protestant village, and on through a quaint Catholic town. They saw men and some boys, even small ones, at work in a granite quarry. EGWE 142 6 The little party then returned to Bourdeau's house, with a better understanding of the life-style of these humble folk of the mountains. EGWE 143 1 Part of Ellen White's plan in coming to Italy was that she should get some of the rest and quiet she had missed in Basel. So on Thursday there was another five-mile carriage ride. On Friday it was time to plunge back into the evangelistic meetings again. EGWE 143 2 The workers had concluded after Malan's two intrusions during the meetings on the first weekend that they would have to hire another hall. Malan owned the hall they had been meeting in, so felt free to break in whenever he pleased. Intrusions of Miles Grant EGWE 143 3 By going to a town a few miles away they had managed to get handbills printed announcing meetings on Friday and Sunday evenings, and Sabbath and Sunday afternoons. But as if the opposition from Malan was not enough, handbills appeared the next morning proclaiming the arrival of Miles Grant, an American and an old foe of Seventh-day Adventists. He announced he would hold meetings in the hall just above the new one Bourdeau had rented. Grant's meetings were slated for the same days, but different hours. His handbills were the same size and style as those Bourdeau had posted. EGWE 143 4 Grant was an Advent Christian minister and evangelist, editor of the World's Crisis, during the years 1856-1876. At one point Seventh-day Adventists had sponsored some meetings of his in California since he taught conditional immortality and had similar prophetic views, but the arrangement did not work out, and Grant became an active opposer of Seventh-day Adventists and particularly Ellen White. EGWE 143 5 On Friday night she spoke at seven o'clock on Matthew 11:28-30,"Come unto me all ye that labour." Half an hour later Grant opened his meeting in the room above, speaking on sanctification, but making little mention of Mrs. White. He did tell his audience that she was among them in the crowd, but later corrected himself. Instead, Mary K. White and A. C. Bourdeau attended, Mary K. taking down Grant's sermon in shorthand. At Grant's side to do the translating was a Mr. O. Corcorda whom Mary described as a "smooth voiced, age-to-come no-Sabbath man." EGWE 144 1 The next evening Grant launched into a tirade of criticism, speaking with the single purpose of "exposing and discrediting the Lord's messenger," "He spoke more freely," Ellen White said, "bringing forth the precious dish of slander that he loves so well. He served up to the people in his very best style the rare tidbits that he has been gathering and manufacturing during the last thirty years, as condemning evidence that the vision of Mrs. White are not of God."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 236.* EGWE 144 2 Ellen White, however, steadfastly refrained from mentioning Grant or from replying to any of his charges. "It has ever been against my principle to enter into controversy with any one, or to spend my time in vindicating myself."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 237. She confessed in her diary, though, that at times she felt "sorely tempted" to depart from this custom and attempt to vindicate her cause (Manuscript 29, 1885, p. 9). EGWE 144 3 Naturally the report went out that two Adventists had come into the valley to fight each other, and although she pointed out that this was not true since she did not fight against Grant, the effect on the work was not good. EGWE 144 4 On Sunday she had a long visit with Mrs. Malan, who was in "deep trial" because of her husband's opposition. She was kind and understanding of her distress. After speaking again Sunday night, Mrs. White had a good rest and woke refreshed (Manuscript 29, 1885, p. 8). EGWE 145 1 Tuesday, she and Mary, along with the Bourdeaus and J. D. Geymet, set off on a journey three miles up the mountain to Catherine Revel's home. They had only a little donkey to pull the carriage, and the animal could hardly make the grade. Bourdeau's son, Arthur, spent most of his time out of the carriage literally pulling the donkey up the mountain. EGWE 145 2 The next day Martha Bourdeau took her stepdaughter, Sarah (A. C.'s daughter), and left for Basel. Edith Andrews' condition had continued to deteriorate, and Martha wanted to be with her child during her last days. There were more rides into the mountains for Ellen White that week, and more trouble when the weekend came. Now Corcorda and Grant had managed to influence the man from whom Bourdeau had rented the new hall to turn the Adventists out of that one, too! He finally decided to hold the meetings in his own house until he could purchase a hall. Here the messenger of the Lord spoke to the believers for the balance of her visit. Back to Basel EGWE 145 3 On Tuesday, December 15, Ellen White rose at 3:30 A.M. to catch the train for Turin. To save money they traveled third class. Though the car was cold, they reached Turin without too much discomfort. EGWE 145 4 The train passed through some magnificent Alpine scenery that delighted Mrs. White, leading her to exclaim that she had never seen anything so spectacular, not even in the Rocky Mountains of her own country. EGWE 145 5 Arriving in Geneva in the evening, they were met by Daniel T. Bourdeau, Marion, his wife, and his 10-year-old son, Augustin. They walked a short distance to Bourdeau's rented house at Chautepoulet 12. EGWE 145 6 The next morning Bourdeau hired a carriage and took Ellen White and Mary for a two-hour tour of the city. "We walked some distance upon a very high eminence," she wrote in her diary, "and looked down where the two waters meet--the Rhone and the Geneva [Arve]. One is dark blue, the other a greenish color, and although the streams meet they do not lose their distinct colors and blend in one for a long distance."--Manuscript 30, 1885. Counsel for a Young Couple EGWE 146 1 Mrs. White stayed in during the afternoon, while Mary went out to a museum with Bourdeau's daughter, Patience (later Dr. Patience Bourdeau Sisco). But even though she stayed at home, she was not completely at rest. It seems that Albert Vuilleumier's daughter, Elise, was being courted rather ardently by a tenacious young man. Here Sister White met Elise's suitor and in an earnest conversation told him that since both of her parents did not approve of his marrying their daughter, he should honor their wishes. Later she wrote him a lengthy letter that formed the basis for an article on courtship and marriage in the Review. The entire article was finally reprinted in Messages to Young People, 443-451. Here is a pertinent section: EGWE 146 2 "A young man who enjoys the society and wins the friendship of a young lady unknown to her parents, does not act a noble Christian part toward her or toward her parents. Through secret communications and meetings he may gain an influence over her mind; but in so doing he fails to manifest that nobility and integrity of soul which every child of God will possess. In order to accomplish their ends, they act a part that is not frank and open and according to the Bible standard, and prove themselves untrue to those who love them and try to be faithful guardians over them. EGWE 146 3 "Marriages contracted under such influences are not according to the word of God. He who would lead a daughter away from duty, who would confuse her ideas of God's plain and positive commands to obey and honor her parents, is not one who would be true to the marriage obligations."--Page 445. EGWE 146 4 A typical aspect of Ellen White's writings is that she consistently points her readers to the Bible as the established standard of conduct. If the parents were unbelievers or misguided believers, the young would be wise, she counseled, if they would seek their directions in the Scriptures and wise Christian counselors. EGWE 147 1 Leaving Geneva, Thursday noon, December 17, she and her daughter-in-law reached Basel that evening. It was a journey that had brought some joys, and much heartache and distress to the servant of God. ------------------------Chapter 15--At Home in Switzerland for the Winter Appointments in Basel, Geneva, and Lausanne EGWE 148 1 Ellen White spent the first day of 1886 writing and knitting stockings. In a letter to her niece, Addie Walling, she told of her New Year resolutions: EGWE 148 2 "The old year is in the past and the new year is before us. Day by day the record will go up to God. What history shall I make? Oh, that it may be such a record as I shall not be ashamed to meet in the Judgment. I want to have Jesus with me every hour."--Letter 91, 1886. EGWE 148 3 Early the next morning, Sabbath, Kristine Dahl came to her room and opened her heart to the older woman, telling her she wanted to be a Christian and had decided to be baptized that day. Exclaimed Mrs. White, "Oh, how thankful I felt that she had strength to do this--to identify herself with the people of God."--Manuscript 61, 1886. EGWE 148 4 That afternoon Kristine and three others were immersed. Then everyone participated in the ordinances of the Lord's house. After taking her stand Kristine regularly joined the Whites in their family worship, taking her turn in reading the Scriptures. Before coming to Basel she had lived with her family in Norway. EGWE 148 5 That Sabbath was a special day of victory in another sense. The leaders of the work in Basel had hoped to raise extra money during the holiday season to purchase tents for evangelistic work in Central Europe. The appeal had been delayed because of Edith Andrews' death, but when $140 came in on the first Sabbath of the New Year, Ellen White was highly pleased. Faith and Sacrifice of the Believers EGWE 149 1 She wrote to Willie, who was still in America: EGWE 149 2 "The church [members] at Basel you know are all poor. There are but about two brethren in Switzerland who own the houses they live in; all have to pay rent. Of those who work in the office here, the highest wages they receive for their labor is one dollar per day. That is six dollars per week, and they work early and late and board themselves at these wages. Others have less. EGWE 149 3 "I can see a spirit of sacrifice on the part of our people here, far ahead of that which is seen in America. They believe the Testimonies and accept them as the voice of God to them and they will, of their small wages, do all they can do to advance the cause and work of God."--Letter 72a, 1886. EGWE 149 4 By the beginning of 1886 Ellen White had had a fair chance to judge the condition of the work in Europe. She had attended the European Council, she had served in Britain, and now she had visited the Scandinavian countries and Italy. She observed that the situation in the Old World in the 1880's was quite similar to what the Adventist pioneers had faced in America in the 1850's. The believers were new, many of the workers inexperienced, financial resources scarce, and the responsibility of proclaiming the last warning message to the world immense, and not always understood. EGWE 149 5 When the plans were laid for the Whites to visit the European countries no specifications were made as to the length of the visit. They felt that they would be able to accomplish their work within a few months. But more and more it became obvious that they would not be able to leave Europe as soon as they had first thought might be possible. A month or two previously she had talked of returning to America in May, 1886, for the summer camp meeting season. Now that plan was abandoned: EGWE 150 1 "I cannot see how we can get away from here as soon as spring.... I was urged to go to Europe and in Europe I shall stay until I feel that I can be released to return.... I am in no hurry to return unless the Lord says, Go to America. We have scarcely begun.... I am glad I came, for the Lord has sustained me."--Ibid. EGWE 150 2 During January, February, and March, she settled more and more into the routine of her work in Europe, speaking almost every Sabbath in the Basel church, and pouring out a steady stream of letters, not only to workers in Europe but to America, as well. The White Apartment in Basel EGWE 150 3 Her apartment in the publishing house was not fancy, but the rooms were made comfortable with borrowed furniture. Charles Andrews, J. N.'s son, went to America after the Third European Council, and Mrs. White inherited his bed, bureau, table, and wardrobe. Since the steam heat did not always take the chill off the winter mornings, a coal stove was installed. EGWE 150 4 In addition to Ellen White's room, the White family was supplied with a dining room and two other bedrooms. One of these was fitted up as an office with desk, typewriter table, and bookshelves. The other provided sleeping quarters for Willie, Mary, and little Ella. Various Activities Day by Day EGWE 150 5 Mrs. White found time to be a good neighbor, as well. On Sunday, January 3, she and Mary walked out to visit Mrs. Erzberger. They found her on her way to visit Mr. and Mrs. Louis Aufranc, so they all went together. Mrs. White felt sorry for Mr. Aufranc. He had served as a translator in the Basel office for years, but his poor health habits during his student days had undermined his constitution. EGWE 150 6 During the following week, she began to have her own health problems. Her left eye became inflamed, and she was afflicted with headaches. When she couldn't write she would dictate her letters, thus continuing to work despite her indisposition. She tried to get out into the open air as often as possible. EGWE 151 1 One day in the middle of January, just a few days before her granddaughter, Ella, turned four, she took the little girl by the hand, and together they went for a walk. As grandmother and bubbly youngster walked and talked, they became so engrossed in their cheerful adventure that they lost account of their whereabouts. No one seemed to understand English well enough to tell them how to find the printing office. For an hour they searched for the way home. Finally they found the railroad track, which they knew led past their street. When they reached the office they found everyone very worried over their long absence! EGWE 151 2 Her eye trouble persisted throughout January, and sometimes, when she could not bear to write longer, Mary White would hear her singing to while away the time. Reinforcements From America EGWE 151 3 Meanwhile Willie White was completing his work in America, preparing to return in early February. He noted that Volume I of the Spirit of Prophecy (the forerunner of Patriarchs and Prophets) was out of print, and suggested that work should go forward at once to prepare another edition. Mrs. White herself had suggested to him that if she was to stay in Europe she should push her literary work there. She even envisioned the possibility of having some of her books published in Switzerland to provide work for the struggling publishing house. Except for translations of her books, this never materialized. She kept up her prodigious literary output throughout her stay in Europe. There was the continual correspondence with workers and laymen in America and the opening mission lands, the preparation of articles for church journals, as well as sermons that were edited for publication. EGWE 152 1 Marian Davis accompanied W. C. White when he returned to Europe, to help with the typing and preparation of Ellen White's writings for publication. When they arrived they found Ellen White ill and confined to her bed. The day before she had suffered two hours of severe chills. But seeing her son and her good friend Miss Davis brightened her spirits. EGWE 152 2 Marian had worked with her as a secretary and literary assistant since 1879 and would continue to do so for many years to come. Her first job in Basel was to work with Mary K. White in arranging Ellen White's accounts of her travels thus far in Europe for the book Historical Sketches. Literary Assistants Help Ellen White EGWE 152 3 With her busy preaching and writing schedule, Mrs. White was producing more than Mary could cope with. And now, with plans being laid for the preparation of major books, it was even more essential that extra help be brought in. EGWE 152 4 The need for these literary assistants is not hard to understand. Mrs. White's sermons were delivered extemporaneously, in a free, lively style. But as any public speaker knows, oral presentations require editing before they are ready for the printed page. Mrs. White's literary assistants took down her sermons as she spoke, typed them out in proper form, and then passed them back to her for her careful study and approval. With her handwritten articles, a similar procedure was followed. This enabled her to work much more quickly, freed from the concern of the meticulous work of a copy editor. EGWE 152 5 The editorial work was standard copy editing and included correcting spelling and grammatical errors, punctuation, and also noting repetition or awkward expressions. If Mrs. White used the wrong tense of a verb her faithful assistants would correct it. Her secretaries were not "ghost writers," nor did they rewrite her messages. She was the author of all the books and articles that bore her name. L. R. Conradi Comes to Europe EGWE 153 1 When W. C. White returned to Europe in February he brought another important addition to the mission force, Louis R. Conradi, a native German who had gone to America when he was 17. He had become a Seventh-day Adventist while there and had been ordained in 1882. Conradi would remain in Europe for many years, eventually becoming the head of the European work. EGWE 153 2 Ellen White noted his arrival by saying, "Brother Conradi is here now and he thinks of visiting Russia soon as there is a deep interest already awakened there through reading. I am glad Brother Conradi has come, for he is a successful worker among the Germans."--Letter 29, 1886. EGWE 153 3 In late February Mrs. White was still not fully recovered. She confessed in a letter to Dr. Kellogg that for a time she had felt homesick and discouraged, "but the peace of Christ rested upon me in the night season and I felt sure that the promises of God would be verified to me" (Letter 32, 1886). The next day was a mild one, and she was up for a walk with Marian. She wrote: EGWE 153 4 "The streets are filled with baby carriages and women walking with infants in their arms on a pillow. They seem to be far more painstaking than in America to give their children fresh air and sunshine. Mothers act more like mothers than many in America who devote much time to dressing their children. The children are dressed plainly ... and their cheeks are rosy."--Letter 95, 1886. A Horse and Carriage for the Visitor EGWE 153 5 These walks were getting more and more difficult for Sister White. Her hip was giving her pain, and her ankles, both of which had been broken at one time or another, troubled her. At one point she was so lame she had to speak on Sabbath sitting in a chair. All agreed that she needed a horse and carriage. She kept putting off the purchase, thinking all the time how much the money was needed for the mission. But at last she consented. EGWE 153 6 Dr. John Harvey Kellogg offered to pay for the purchase, but by the time his offer arrived she had already borrowed the necessary funds and bought a second-hand carriage and "an ordinary horse." She found the carriage comfortable, and even noted that it would have to be greased only two or three times a year. In 1887, just before she left Europe, she sold the outfit and donated the proceeds to the work there. Strenuous Personal Labor EGWE 154 1 During the first three months of 1886 Ellen White carried on a steady correspondence with the Bourdeau brothers, Daniel, who was working in Geneva, and A. C. Bourdeau, still laboring in Torre Pellice, Italy. Both of these men, although veteran workers, apparently had more than their share of personal problems. A. C. Bourdeau did not seem to be accomplishing much in Italy, but when she suggested early in January that he might come to Geneva and help his brother, he gave all kinds of reasons why he should not leave the Waldensian valleys. She finally succeeded in prying him loose, and he reluctantly went to Geneva for a month. EGWE 154 2 Since Ellen White always worked closely with conference officials, there is reason to believe that this suggestion was acceptable to the Swiss leadership. Then a series of circumstances finally called for Ellen White to go to Geneva herself. EGWE 154 3 When L. R. Conradi had first arrived in Basel it was planned that his work would be to hold meetings with James Erzberger for the German-speaking Swiss in that city. But since so little preliminary work had been done, the two men were sent to Lausanne, near Geneva, in D. T. Bourdeau's territory. Conradi found the colporteurs in Lausanne lacking any systematic approach to their labors, and set about at once to put everyone on a regular schedule. He was a good organizer. Just as the work was getting well under way, Bourdeau wrote from Geneva that "after meditation and prayer" he had decided to come to Lausanne thefollowing EGWE 154 4 Sunday night (March 14) and preach on the subject of the Sabbath. This word was quickly relayed to B. L. Whitney and W. C. White, who were in Basel, and they hastily sent a telegram to Bourdeau, who was on his way to Lausanne. They urged him to abandon his intention to introduce the Sabbath truth at so early a point in the program. EGWE 171 1 Ever since her letter to Bourdeau about his handbill in which he called himself an "American missionary" Ellen White had been writing him, giving kindly counsels and urging him to take a more humble view of himself and not try to do all the preaching. Then in mid-January he had a dream which he unfortunately felt had some significance. In his dream, he and James Erzberger were out fishing. Bourdeau was baiting the hooks, and when he offered the pole to his colleague, Erzberger politely insisted that Bourdeau do the fishing himself. Bourdeau, of course, stepped forward to do so, but it seemed that in the dream, other ministers were scaring the fish away. Naturally Bourdeau interpreted the dream as a sort of divine approval of his course. EGWE 171 2 The week before he had planned to go to Lausanne and preach on the Sabbath truth, Ellen White had written him a letter, attempting to open up to him in a kind and tactful way some of his weaknesses. Among other things, she said: EGWE 171 3 "If you do as you have done in the past, you will press yourself forward, grasp the opportunities which your brethren should have, and use the time yourself to your own injury, and to the disappointment of the hearers. You flatter yourself that you can interest the hearers better than any of your brethren, and sometimes in this you deceive yourself."--Letter 35, 1886. EGWE 171 4 Meanwhile, Bourdeau's wife, thinking to do him a favor, decided that he was too busy building up the work to stand the fragmenting shock of Ellen White's message, and so she held it up until the Sunday morning when he started for Lausanne. He read it on the way. Then to make matters worse, when he reached Lausanne he was handed the telegram from Whitney and White urging him not to preach on the Sabbath question. The double surprise was more than Bourdeau could accept. Instead of staying in Lausanne where he was needed, he returned to Geneva at once for a "week of meditation." Good Meetings in Bienne EGWE 172 1 It can be seen that Ellen White's decision to go to Geneva to encourage and help Bourdeau was timely. She left on Friday, March 19, and spent Sabbath along the way with the church in Bienne. As the train glided along the sixty miles she enjoyed the scenery, the many tunnels, and the quaint little villages in the mountain valleys. She also took careful notice of the status of women at that time: EGWE 172 2 "We see men and women both at work on the land that can be cultivated--women with their hoes and spades.... Men are working also, with far less diligence. One or more is standing by with his hands in his pockets, looking on or directing these women in their work. The working women in Europe generally bear the heaviest part of the burdens. It is a common thing to see women walking, driving the load, with two or three men riding upon the load drawn by a couple of large cows."--Manuscript 53, 1886. EGWE 172 3 At Bienne she stayed at the home of another of the Vuilleumiers--Virgil (Letter 96, 1886). Six churches had come together in Bienne for a weekend of meetings. She preached four times. James Erzberger spoke Sabbath afternoon. Then there was a "social meeting." "The testimonies were excellent," Ellen White said, "right to the point." (Letter 96, 1886). EGWE 172 4 Sunday morning she addressed the people for the last time and then left for Lausanne, where she visited briefly with the workers. Elder Bourdeau was back in Lausanne when she arrived, and she went with him on a three-hour steamer ride to Geneva. The next day she hastened back to Basel. Of her thoughts on the train she wrote: "As we journeyed from Geneva to Basel, we passed through large and small cities and my meditations were, How is this people in these large cities to be warned?"--Letter 38, 1886. EGWE 173 1 But even though her stay was short, D. T. Bourdeau appreciated her counsel and her visit. He had known her for many years, and her frank messages to him only deepened his respect for her. In his very next letter after her visit he begged her to come to Geneva again, and by midsummer, his letters showed that he was diligently working to apply her counsel in his life. He wrote: EGWE 173 2 "Thanks for your interest as expressed in your last letter which came to hand four days since.... I do not neglect visiting, nor am I disposed to rush on independently of my brethren in this enterprise."--D. T. Bourdeau letter, July 10, 1886. EGWE 173 3 It was never an easy thing for Ellen White to have to bear messages of reproof. About this same time when G. I. Butler felt the corrections of the Lord's servant were severe, she explained to him just how she felt in her own heart: EGWE 173 4 "The Lord knows I am not pleased with this kind of work. I love and respect my brethren, and would not in the slightest manner demerit them, cause them pain; but I have tried to move with a single eye to the glory of God."--Letter 73, 1886. EGWE 173 5 Bourdeau labored in Europe until 1888, when he returned to America, where he continued to serve among French- and English-speaking people until he died in 1905, carrying the full respect of his brethren. ------------------------Chapter 16--The Second Visit to Italy A season of hard labor EGWE 174 1 Early in April, Ellen White testified that she was enjoying good health and the beautiful weather: "Everything is looking so green and lovely that we are sure winter is passed and spring has come."--Letter 41, 1886. A Letter From Torre Pellice EGWE 174 2 Just at this time a letter arrived from A. C. Bourdeau back again in Torre Pellice. Interest was good in two places where he was holding regular meetings, and he urged Ellen White to come. In a few weeks the people would begin to leave the valleys to spend the summer in the mountains, so it was all the more essential that she go at once if her visit was to be helpful. EGWE 174 3 She had been writing him regularly since her last visit to the Piedmont valleys, and while his brother Daniel's problem had been that he did most of the work himself, A. C.'s shortcoming was that he didn't seem to be getting much work done at all. Ellen White described his efforts at one point as "an array of Quaker guns" (Letter 31, 1886). Evidently her prodding had taken effect, and now when he called for help she responded immediately. EGWE 174 4 W. C. White relayed the plans: "Since receiving your last letter, Mother has been thinking much about coming to Italy, and Brother Whitney [mission president] has thought that it would be well for us to go soon, and so we have decided to come at once."--W. C. White letter April 12, 1886. Ellen White, along with Willie and Mary, left Basel on Thursday, April 15, 1886, for a second visit to Italy. The train left Basel in the morning and arrived in Milan, Italy, that night. Milan and the Great Cathedral EGWE 175 1 Since their train was not to leave until ten-thirty next morning, they improved the time sight-seeing.* The main point of interest, of course, in Milan, was the grand cathedral, the most important Gothic structure in Italy. The cathedral, begun in 1386, was just then being completed. She confessed that no one could fail to be impressed with the grandeur and immensity of the huge white-marble building, but she still looked upon it as a vast "extravagance." Some art critics have had similar reservations about the cathedral, but her judgments were colored by factors other than mere artistic taste. While she was overwhelmed by the architecture, she was favorably impressed by "the windows and walls ... adorned with high-colored pictures, painted by the finest Italian artists. These paintings represent scenes in Bible history and in traditional church history. It seemed to me that I never saw such a gorgeous combination of colors."--The Review and Herald, June 1, 1886. EGWE 175 2 But she was pained as she saw the worshipers enter, dip their fingers in a marble basin of "holy water," make the sign of the cross, and go quietly to seats in front of the altar. As she saw them bowing before the images, it seemed to her a pathetic sight not unlike pagan worship. "How I longed to lift my voice in this grand old building, and point the poor, deluded souls to God and heaven!" The sight of women kneeling before the confessional boxes was even more painful to her. "It was placing a man with like passions as themselves in the place of Christ," she said (Ibid.). EGWE 176 1 The cathedral is decorated inside and out with no less than 2,245 statues and images, and it is little wonder that Ellen White remarked later, "How the Roman church can clear herself from the charge of idolatry we cannot see. True, she professes to worship God through these images: so did the Israelites when they bowed before the golden calf" (Ibid.). A Lesson in Contrasts EGWE 176 2 At Torre Pellice that evening, as she stood up to speak to the 20 believers who had walked through a driving rain to celebrate the beginning of the Sabbath, she could not help contrasting the plain, whitewashed walls of the building with the elegance she had seen in Milan. EGWE 176 3 "Here in this little upper chamber of a dwelling house, there was nothing in the exterior to charm the eye, nothing in the interior to absorb or attract, but we had a Guest that day, and we all felt the warmth of His love and the value of His pardon. This precious Jesus could forgive sin. There was no uncertainty here. It was a precious season. I had not one desire for the grand temple and its cold worship. I prize the warmth of Jesus' love."--Manuscript 62, 1886. EGWE 176 4 Sabbath, too, it rained, but the believers came to hear her speak just the same. Sunday morning she awoke at five. The skies were cloudy, but the peach, cherry, and plum trees were in blossom, making the air heavy with their fragrance. "I see a providence in all God's works," she wrote, and making the best of the situation, she went on to observe, "Clouds are not pleasant for present convenience, but an unseen hand is at work blessing the earth, making nature very lovely."--Manuscript 54, 1886. EGWE 176 5 In spite of the continuing rain, they hired a horse and started up the mountain for Villar Pellice, where she had an appointment for four in the afternoon. The horse they had rented would only go at a slow walk, so they were late for the appointment. They found the meeting place literally packed with people. "The peasant women were intelligent looking," Ellen White observed. She was especially charmed by the "neat blue dresses and white bonnets." EGWE 177 1 Her sermon that afternoon described Christ's triumphal ride into Jerusalem. Elder Bourdeau translated into French, and some in the audience were translating quietly into Italian for those who spoke only that language. The message of Christ's love and mercy got through to the people, and the Lord's servant noticed that some of her hearers were weeping. Sowing Beside All Waters EGWE 177 2 She was beginning to sense more and more the difficulties of evangelistic labor in Europe. "This is a hard field," she admitted, "but we are to sow beside all waters. These valleys have been watered with the blood of the Christian Waldenses, and it must be that the seed of truth will spring up and bear fruit to the glory of God. We will work, we will pray, and we will believe. It is no harder field than Jesus found when He came to our world."--Ibid. EGWE 177 3 The next day the rain continued to fall, and Ellen White devoted the day to writing while Elder Bourdeau walked the five miles to Villar Pellice to fill his speaking appointment. Tuesday she managed to get a covered carriage to take her to St. John's, where she spoke again. EGWE 177 4 Finally on Wednesday, April 21, the sun broke through, and Mrs. White, along with Mary K., Martha Bourdeau, and Martha's daughter, Sarah, rented a carriage to ride out in the sunshine. "We drove very slowly, for the horse, although strong, had no idea of hurting his constitution," Ellen White remarked wryly! EGWE 177 5 Later that day Antoine Biglia arrived from Naples, Italy, where he had lived and worked for a number of years. Biglia, like others who had had only the most limited opportunities to learn how to be an effective minister, was in need of counsel. Of the interview Ellen White reported: EGWE 178 1 "We labored with him, and sought most earnestly to help him to take hold of the work, not as a fighter, contending and debating, as was his habit, driving people away from the truth rather than into it. He saw we talked the truth, not with storm; not pelting the people with denunciations like hailstones. We had very precious seasons of prayer.... EGWE 178 2 "This brother from Naples said he had received much light, and would labor in altogether a different manner than he had done." EGWE 178 3 "We have to work with these men who are really intelligent just as we worked with them one by one in the infancy of the Seventh-day Adventist cause, separating from these precious souls their unsanctified ways and manners, talking to them about Jesus, His great love, His meekness, His lowliness, His self-denial. These rough stones we bring if possible into the workshop of God where they will be hewed and squared, and all the rough edges removed.... Thus they may grow up into a holy temple for God."--Letter 44, 1886, p. 3. EGWE 178 4 The next day was market day, and the clatter of wooden shoes woke Ellen White at 5:00 A.M. She looked out of her window on the crowds of people hurrying to market. EGWE 178 5 Then A. C. Bourdeau appeared on the scene with exciting news. The night before, his meeting place was crowded with people, and more than one hundred were unable to gain entrance. Fortunately J. D. Geymet was on hand to speak to those outside while Bourdeau took care of the crowd in the building. It was a successful evening. EGWE 178 6 On Friday the rain came again, and Sabbath also, but the meetings continued to be crowded with eager listeners. EGWE 178 7 On Sunday morning Ellen White took time to visit the young man from Switzerland who had wanted so much to marry Elise Vuilleumier. He had come to Torre Pellice just after receiving Ellen White's letter and moved his church membership there. There is no way of knowing what she said to him, but she was conscious that her earlier counsel to him was not easy to bear. Now she showed a tender interest in him and his welfare. Up the Mountain to Bobbio EGWE 179 1 After the visit, William and Mary, Elder Bourdeau, and Ellen White went up the mountain to Bobbio to visit the cave where a group of Waldensian refugees had been suffocated in the smoke of a fire ignited by their persecutors. W. C. White was not with his mother on her first visit, so these sites of heroic martyrdom were of thrilling interest to him. As a child he had sat at his mother's knee as she read the history of the Waldenses to him and to James White, and now he was visiting the very scenes where Waldensian history had been made. EGWE 179 2 The little party ate their lunch near the cave and, after a time of prayerful consecration, descended the mountain to Villar Pellice, where an open-air meeting had been scheduled. This innovation was necessary because of the large crowds coming to the meetings. EGWE 179 3 "It was entirely a new thing under the sun for them to hear a woman speak, and yet after I had spoken a few moments there was the best attention. I spoke to about 300 people. Some were seated upon the wall of the enclosure, some on steps that led to the meeting room above. The piazza above was well filled with people. It was to all a novel meeting house. We had the canopy of heaven above us for a covering, the earth--which is the Lord's--beneath our feet."--Manuscript 62, 1886. EGWE 179 4 Early in the week there was yet another sight-seeing trip, this one to Angrogna, the valley of groans. The little group walked out over a beautiful green tableland. A white-haired Vaudois led them to a place where the plain ended abruptly, falling off hundreds of feet. The Waldenses here had been attacked by their enemies who had come from Turin to burn their village. As they fled from their homes, they were driven like cattle across this plain, and were forced off the edge of the cliff. And what was their offense? They believed the Bible and dared to worship God according to the dictates of their own consciences. This, Rome would not tolerate. EGWE 180 1 "We are told that thousands were driven off from this precipice to be mangled and torn to pieces or instantly killed by their descent upon the sharp and jagged rocks. Some bodies were suspended upon the pointed rocks, which fastened into their clothing, and their remains were found two or three weeks afterward."--Ibid. EGWE 180 2 Then God's messenger added soberly, "And this is the church which claims to be a successor in the direct line of Jesus Christ and the apostles!" (ibid). EGWE 180 3 Finally on Thursday, April 29, after she had spoken seven times during her visit, the White party left Italy, bound for Geneva. ------------------------Chapter 17--The Magnificence of the Alps Observations en route to Geneva EGWE 181 1 The Alps are the major system of mountains in south central Europe, forming a 680-mile arc from southeastern France across Switzerland, a portion of southern Germany, Austria, through Yugoslavia, to Albania. Mont Blanc (15,781 feet) is the highest point in the chain. The magnificent sweep of giant peaks forms the seat of a mammoth footstool, the legs of which stretch south into Yugoslavia and Italy. Gorgeous lakes of blue and more somber hues dot the alpine foothills, and streams flow north and south, east and west, from the snowclad summits. EGWE 181 2 Ellen White was deeply impressed as she viewed these mountains from her coach window while traveling northward through Italy and France into Switzerland. Her unique description of these scenic wonders, penned as she traveled, reveals a keen appreciation for natural beauty and, more important, a reverent and worshipful spirit. EGWE 181 3 The lessons she drew from nature's grand spectacle are worth repeating: EGWE 181 4 "The scenery is very grand on this route. With pen in hand, I sketch down the scenery as the cars move swiftly along. Now on either side of us rise almost perpendicular EGWE 182 1 mountains, pointing towards the heavens, and between these mountain gaps are seen in the distance mountain peaks above mountain peaks.... EGWE 182 2 "Villages are quite frequent here and there on the mountain sides and in the valleys are planted forests of evergreens. Then we come to rocks, bleak and bare like masonry towering up to an immense height. We pass through a tunnel and look down thousands of feet into a wild rocky ravine where the green waters are running over the rocks.... EGWE 182 3 "Then we reach again the high precipitous mountains. Houses are built, terrace after terrace, to the mountaintop, that looked as if hanging like nests to the very rocks.... EGWE 182 4 "Our track was cut through the heart of rocky mountains.... We come to a village. It is very old. Its name is Chilamonte. It stands two thousand feet above the level of the sea. These houses are roofed with dark brown flat stones, which give them an ancient appearance.... EGWE 182 5 "We pass through tunnel after tunnel. We emerge from one quickly to enter another. With pen in hand I have not chance to write more than one word before we are enclosed in darkness. We emerge from the fifteenth tunnel, and a beautiful scene is opened to our view.* Down, down, a long way below us is a valley which is nicely cultivated land. This smooth plain of grass and grain of living green extends to some distance. There are houses far below us. There is a stone wall--large, but in ruins--while on the tops of high mountains are buildings and ruined castles.... EGWE 182 6 "After traveling some hours we reached ... France, which is a beautiful country and the climate is mild and healthful. This scenery is composed of hills and mountains, with beautiful trees. The earth is now most lovely, clothed in her garments of living green, the trees are covered with the loveliest green foliage, and the fruit trees, many of them, are in full bloom. The apple, plum, peach, and horse chestnut and hedges of lilac make the air fragrant with their blossoms. There are trees that bear a rich pink and red blossom resembling a tulip in shape. There are also trees with pure white blossoms of the same description.* These broad valleys with the mountains in the background are clothed with forest trees. Up on the high mountain summits are built round towers and observatories and castles. EGWE 183 1 "The varied scenery is a scene of indescribable loveliness. As I look upon the marvelous works of God in nature I am filled with amazement at the ingratitude of men, that their hearts are not drawn out in love and adoration to God.... The World Before the Flood EGWE 183 2 "If everything in God's works looks to us so beautiful, and the majestic mountains and towering stern old rocks have attractions, how far exceeding it in beauty, in grandeur and loveliness, was the world before the flood, which was destroyed because of man's sinfulness. God has surrounded them with the precious things of earth because He loved them. But these blessings were turned into a curse, and they used the precious things of earth to gratify their pride and to glorify themselves until the Lord destroyed them and the earth which was defiled by their violence and corrupting works.... EGWE 183 3 "We come to scenery that appears to our senses as indescribably grand. Mountain peaks rise above mountain peaks, the massive, curiously splendid shaped rocks that were heaved up by mighty agencies and sculptured by the storms of ages. The bare, naked crags, rough hewn. Then there comes a little tableland high between jutting rocks.... EGWE 183 4 "The great God has reared His mighty structures in the granite rocks, in the towering mountains, in clefts, in the gulches, in the gorges, and in the castle rocks and the caves of the earth and with these surroundings of evidences of God's power.... EGWE 183 5 "We trace in unmistakable tokens the handiwork of the great Architect. There is beauty in the valley's awful grandeur, in the solemn, massive, cleft rocks; there is majesty in the towering mountains that look as if they touched the heavens. There are the lofty trees with their delicately formed leaves; the spires of grass, the opening bud and blossoming flower, the forest trees, and every living thing,--they all point the mind to the great and living God. Every faculty of our being testifies that there is a living God and we may learn the mostprecious lessons from the open book of nature in regard to the Lord of heaven. EGWE 184 1 "In this study the mind expands, is elevated and uplifted, and becomes hungry to know more of God and His Majesty. We have awakened in our hearts feelings not only of reverence and awe, but of love, of faith, of trust and entire dependence upon One who is the giver of all good. And as I look at His marvelous works and see the evidences of His power I instinctively inquire, 'What is man that thou art mindful of him? and the son of man, that thou visitest him?' Psalm 8:4. All the greatness and glory of these wonderful things in God's house can only be appreciated as they are connected in the mind or associated with God, and the future home of bliss He is preparing for those who love Him. The precious things of the lasting hills we enjoy, but these will be as nothing compared with the glories that shall be awarded to the worshipers of the true God. Evidences of the Flood EGWE 184 2 "Men may trace, in the broken surface of the earth, the evidences of the flood. Men think themselves wiser than God, and altogether too wise to obey His law and keep His commandments and obey the statutes and precepts of Jehovah. The rich things of earth which God had given them did not lead them to obedience, but away from obedience because they misused their choice favors of heaven, and made the blessings given them of God objects to separate from God. And because they became satanic in their nature, rather than divine, the Lord sent the flood of waters upon the old world and the foundations of the great deep were broken up. EGWE 184 3 "Clay, lime, and shells that God had strewn in the bottoms of the seas, were uplifted, thrown hither and thither, and convulsions of fire and flood, earthquakes and volcanoes buried the rich treasures of gold, silver, and precious stone beyond the sight and reach of man. Vast treasures are contained in the mountains. There are lessons to be learned in God's book of nature.... EGWE 184 4 "We see in the broken face of nature, in the cleft rocks, in the mountains and precipices, that which tells us a great wrong has been done, that men have abused God's gifts, forgotten the Creator, and that the Lord was grieved and punished the wicked transgressors of His law, and as the result we have its effects in creation. Storms rage with destructive violence. Harm comes to man and beast and property. Because men continue to transgress God's law, He removes their defense. Famine, calamity by sea, and the pestilence that walketh at noonday, follow because men have forgotten their Creator. Sin, the blight of sin, defaces and mars our world, and agonized creation groans under the iniquity of the inhabitants thereof. God has given us faculties to be cultivated, to be improved to His glory and for eternity."--Manuscript 62, 1886. EGWE 185 1 She thought also of the saints who would arise on the resurrection morning, from the rocks and the caves of those majestic mountains. EGWE 185 2 "Martyrs have perished here, and these places will never reveal their sacred trust until the Lifegiver shall call them.... They died in exile, some by starvation, others by the cruel hand of man. They walked with God, and will walk with Him in white because they are found worthy."--Manuscript 62, 1886. EGWE 185 3 The journey was one of unforgettable interest to the Lord's messenger. And because of her diary notes, the experience has been repeated here for thousands of others to enjoy. ------------------------Chapter 18--Among the Swiss Believers Busy times with the Roth family EGWE 186 1 After the breathtaking journey through the Alps, Ellen White's train pulled into Geneva Thursday evening in a driving rainstorm. At the station waiting for the traveling party from Italy were the D. T. Bourdeau family. Soon the travelers were again comfortably situated in the hospitable Bourdeau home. EGWE 186 2 Much of the next day Ellen White spent in writing and then that evening, after the setting of the sun, spoke to a small group of interested persons in Bourdeau's home. Sabbath morning she took the train for Lausanne and went directly to the hall where Sabbath services were in progress. Bourdeau translated her message into French while Conradi rendered it in German. Here Conradi had at least twenty who had accepted the Sabbath. EGWE 186 3 As she met with the workers on Sunday she was impressed with their self-sacrifice, and the difficulty of their task: EGWE 186 4 "There are efforts being made, but how few the workers! Limited means, bound about constantly for want of money--it is pinch here and pinch there, and that kind of plain diet that in America they would think they would be going on the starvation plan. Many and most of their meals are bare bread and hot milk, and frequently the bare bread. The dress of all is severely plain; and yet how much easier working now than when the bloodhounds of persecution were upon the track of everyone who had dared to differ in sentiment from Rome, and afterward from the State Church.... EGWE 187 1 "When I saw them in Lausanne in a small hall, boards without backs for seats, I then thought of how much good a little means might do that is squandered upon attractive garments or extras in diet and furniture by so many in America. My heart aches. I so long to see the example of Christ followed in self-denial, in self-sacrifice."--Letter 97, 1886. Tour of the Swiss Churches EGWE 187 2 On Monday morning, May 3, Ellen White returned to her home in the publishing house in Basel, but not for long. In less than three weeks she was off again on a tour of the Swiss churches. EGWE 187 3 If Ellen White had once believed that her work in Europe would be finished in a few months, all thoughts of a short stay were banished by now. She knew that there was work enough to keep her busy for a long time. She wrote to her eldest son, Edson,* and his wife, Emma, saying, "I can tell you, children, that there is not much chance for idleness here. Everyone has all that he can possibly do. I can see no way to leave here until one year from now"--Manuscript 54, 1886. EGWE 187 4 While their objective was Tramelan, there were other Swiss churches to visit on this trip. And so it was on Thursday. May 20, Ellen White took her new carriage and her horse, Dolly, and with Willie, Sara McEnterfer, and John Vuilleumier set off to visit Tramelan, where the first SDA meetinghouse in all of Europe was soon to be built. EGWE 188 1 She had traveled through this area by train and decided the scenery was equal to that of Colorado, but when seen from an open carriage the view was even more breathtaking, perhaps because more time was allowed to take in the scene. She declared that the view far exceeded anything she had ever seen. "No one can tell what Switzerland is unless they have traveled over the road by horse and carriage," she added (Letter 78, 1886). Tramelan and the Roth Family EGWE 188 2 That night they slept at the Crown Hotel in Moutier, and Friday at dinnertime reached the pleasant home of the Roth family in Tramelan. The Roths were in many ways an exceptional Adventist family. They had ten children--seven boys and three girls--but unlike most Adventists of the time they were not exactly poor. The father and oldest son were merchant tailors, and the next son, Oscar, had been a successful baker, but was now working as a colporteur. The building in which the family lived contained their bakery, two tailor shops, and a general store where they handled hats, shoes, and groceries, as well. Two of the Roth children worked in the publishing house at Basel. EGWE 188 3 For the meeting that Friday evening the Roths' large family room had been cleared, and benches and boards brought in. Besides the believers in Tramelan, a dozen had come from Chaux-de-Fonds to hear Ellen White speak. That night after the meeting she could not sleep until about midnight. This often happened when she spoke at an evening meeting. "When before the people I feel so deeply in earnest that they should come up to the holy standard erected by our Lord that I am unable to lay off the burden," she explained (Manuscript 64, 1886). Caught in a Hailstorm EGWE 188 4 Sunday afternoon her friends took her off on a ride to visit a two-hundred-year-old convent. Suddenly clouds began to gather, lightning flashed, and huge hailstones fell, some as large as hickory nuts. Cattle and horses were running wildly about the fields. Roth put the cover up on the carriage and hastened to a nearby farmhouse, where the farmer threw open the doors of his barn to admit the horse and the carriage. EGWE 189 1 While Ellen White sat in the carriage waiting for the storm to pass, Oscar Roth talked with the family. It turned out that the farmer and his wife were devout Roman Catholics, and they were soon taking Roth to task for the frank statements they had read in Les Signes about the Catholics. The man was greatly offended, but Roth told him that he was not the one who chose the contents of the magazine. Finally the farmer calmed down and said, "Well, we will talk no more about it." Ellen White remarked, "We look upon this as being an interesting little bit of experience" (Ibid.). Later she was led to give counsel regarding the articles in our journals: EGWE 189 2 "Every article you write may be all truth, but one drop of gall in it will be poison to the reader. One reader will discard all your good and acceptable words because of that drop of poison. Another will feed on the poison, for he loves such harsh words."--Letter 91, 1899 (published in Counsels to Writers and Editors, 65, 66). EGWE 189 3 "We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted."--Letter 57, 1896 (published in Counsels to Writers and Editors, 65). EGWE 189 4 There was a missionary meeting that evening at which Ellen White spoke on the privileges and duties of the Christian. She stressed the importance of a right relationship to God, especially for believers who only rarely heard a regular minister preach. Everyone, she said, should become a channel of light to others, because "every true follower of Christ is a missionary" (The Review and Herald, July 20, 1886). EGWE 190 1 Monday, she drove to Bienne with Sara, Willie, and Mary and Oscar Roth. Here she spoke for another missionary meeting with Mary Roth serving as her translator. Then it was on to La Chaux-de-Fonds on Wednesday. The next day she took a trip to Le Locle to visit the Pierre Shield family and arrange an appointment for the following Sunday. She returned to La Chaux-de-Fonds to speak again that evening. EGWE 190 2 W. C. White was urging his mother on from place to place, trying to get her to visit as many groups of believers as possible. And she was doing her best. But the evening meetings and loss of sleep were beginning to take their toll. She spoke again Sabbath morning in La Chaux-de-Fonds however, and said of the meeting: EGWE 190 3 "The Lord blessed me. I was very weak, but I knew Jesus was in our midst, and His sustaining grace was given me. My heart is seldom more deeply stirred than it was at this meeting. I could not forbear weeping as I had a vivid sense of the love of Christ. The congregation was many of them in tears. I knew that Jesus of Nazareth was passing through our midst, and His blessing was flowing in rich waves of love to our souls."--Manuscript 20, 1886. EGWE 190 4 She knew that there were some in the congregation who were convicted, but had not yet decided to follow Christ, so she asked those who wanted to be "fully on the Lord's side" to stand. Nearly all stood. Erzberger offered a "deed and earnest prayer" followed by a lively social meeting (ibid). EGWE 190 5 On Sunday they traveled on to Le Locle. The Adventists here had suffered a great deal of opposition, and were almost afraid to have her come to speak. But they had secured a hall, and she spoke to a good crowd on temperance. After the meeting the believers took heart and decided that if she would return they would get an even larger hall. EGWE 191 1 Later that day she sent her Swiss friends back to Tramelan with her carriage while she took the train for Neuchatel for a final speaking appointment before returning to Basel. Her work required haste, and she must surrender her preference for the quiet carriage ride amidst the beauties of nature to the demands of the Lord's work, but she never forgot those glorious days, itinerating in lovely Switzerland. ------------------------Chapter 19--a Second Round of Meetings in Scandinavia Conference sessions in Sweden and Denmark EGWE 192 1 The 1886 session of the Swedish Conference was slated for late June, with a week of workers' meetings to precede it. So two weeks after her visit to Tramelan and her tour of the Swiss churches, Ellen White was on the road again. On this six-week tour of the Scandinavian countries (June 15-July 28) her strong spiritual influence would be seen and felt by thousands of people. EGWE 192 2 This time Sara McEnterfer and Kristine Dahl accompanied her. Kristine had been living with the W. C. White family in Basel since the previous November, and now she was returning to her family in Christiania. EGWE 192 3 The party left on Tuesday, June 15. The following evening they met Willie in Hamburg. He had gone the day before to attend to publishing house business in Leipzig. EGWE 192 4 Their route was the same as before, to Kiel, Germany, by train, then by boat to Korsor, Denmark. Arriving in Copenhagen, the party was able to catch a boat leaving for Malmo, Sweden. EGWE 192 5 When they reached Orebro, the site of the conference, no one was there to meet them, but a Swedish coachman appeared eager to "help." The man "seemed determined to take our satchels right out of our hands," Ellen White related, "but we held to them valiantly. Although he talked eloquently in Swedish, we knew not a word he said."--Letter 2, 1886. It was about seven in the morning, so they decided to walk the mile to the Jacobson home where they stayed before. Here they discovered Elder O. A. Olsen,* who had recently come from America to labor in Scandinavia. Elders Oyen and Matteson were also at the Jacobson home. EGWE 193 1 The men explained that they had met every train the day before, but had thought that the party could not then possibly arrive before noon. Just to be sure, they had given a Swedish coachman special instruction to bring them should they come earlier! Poor coachman! EGWE 193 2 Two furnished rooms and a kitchen had been rented for Mrs. White and Sara. "We found excellent accommodations," noted Ellen White, as she turned her attention to the workers' meeting, which had already begun. A School for Workers EGWE 193 3 "This is an important season for those assembled," she wrote. "They may never be as favourably situated again to be instructed."--Manuscript 65, 1886. By "instruction" she meant that the meetings were actually conducted like a school for workers. EGWE 193 4 A busy schedule of meetings was in progress, beginning with a social meeting at six-thirty each morning. At nine there was a bookkeeping class; at eleven-thirty instruction in "missionary labor." a class in how to give Bible readings was conducted at 4:00 p.m., and finally the day closed with a preaching service at 8:00 p.m. All of this reflected the willing response of the Swedish workers to the appeals from Sister White and others at the Third European Council in Basel for a better-trained working force. EGWE 194 1 Her first sermon came on Sabbath afternoon. And after a testimony meeting had been held, she exclaimed, "We could but say, One Lord, one faith, one baptism. The brethren in Sweden have the very same experience as our brethren in America."--Ibid. She repeated these sentiments more than once while in Europe, all of which reflected the good impressions made upon her mind. A Practical Talk on Sanctification EGWE 194 2 Ellen White gave a brief devotional talk for the early morning meeting the next day. Her subject was sanctification, and she called it a "practical talk" (Ibid.). She told the workers: EGWE 194 3 "There is one point that I wish to emphasize. Those who are striving to keep the law of God never boast of their holiness.... Sanctification is not the work of a moment, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of dying to sin, and constantly believing and living to Christ, practicing the virtues of Christ.... Every day our faith should increase. While we say 'I know that I am a sinner,' we can say also, 'I know I have a Saviour.'"--Manuscript 25, 1886. EGWE 194 4 Late that Sunday afternoon the meeting hall was packed with 400 people eager to hear her speak. So crowded was the room that she could hardly make her way to the platform. EGWE 194 5 Each morning the Lord's servant had a Spirit-filled devotional message to share with the workers. On Monday she tried to impress them not to be discouraged by trials and opposition. On Tuesday she emphasized Christian courtesy. "God does not require us to be like a prickly burr, but to cultivate everything lovely and attractive in our manners and disposition, for this is the fruit of the Spirit--love, joy, peace."--Manuscript 65, 1886. She challenged the brethren to broader plans, and when she finished, "testimonies were borne, evidencing that the Lord was moving upon hearts, and they were ready at the command to 'Go forward.'"--Ibid. EGWE 195 1 The next day the conference session opened, and the reports received were encouraging. There were evidences of real progress. Sweden now had 327 Sabbath-keepers. Of these, 250 were members of the ten churches. The others were in isolated places where there were no organized churches. This was a gain of 57 over the previous report in September, 1885. Three new churches were admitted to the conference: Rattvik and Kartylla and Halmstad. God Calls for Sacrifice EGWE 195 2 The financial situation in Sweden, however, was not encouraging. Only about $65 had been received from the churches since the previous September. Ellen White spoke to the delegates about the beginnings of the work and the sacrifices required: EGWE 195 3 "It is true the brethren are poor, but no more so than when the work was in its infancy in America. We worked then according to the directions of God with what facilities we had, in establishing systematic benevolence* and organizing tract societies. We showed by our works that we expected the Lord to do something for us and the Lord honored our faith."--Ibid. EGWE 195 4 Before the conference was out, the Swedes had resolved: "That we most earnestly request our brethren to donate of their means for the support of the laborers," and that "in order to attain a greater unity in this matter, we will try to follow the Bible plan for the support of the ministry."--The Review and Herald, August 10, 1886. EGWE 195 5 These were the longest days of the year in Sweden-- it was light by 2:00 A.M. and at 10:00 P.M. one could still write by daylight. EGWE 196 1 That evening the town was a scene of busy activity as the citizens prepared to celebrate "Midsummer's Day," June 25. The people came past Ellen White's window bearing green branches, shrubs, roses, "anything that will be a fitting emblem of summer" (Manuscript 65, 1886). The next day all the stores were closed as the parades and celebrations were carried on. Ellen White saw "animation and gladness" everywhere. Critical Days for the Conference President EGWE 196 2 Behind the scenes at this Swedish conference in Orebro, some feelings were being stirred, and important issues were looming that would be felt throughout Scandinavia. J. G. Matteson, who had pioneered the work in the Northland, quite naturally controlled it up to this time. He was a man of tremendous talent, ability, and dedication. The Scandinavian Adventists held him in the highest esteem. But no man is in a safe position when he stands on giddy heights. EGWE 196 3 Ellen White saw clearly that if the cause of truth was to continue to prosper, different minds and different talents would need to be introduced to give balance. Matteson knew of her feelings. So when O. A. Olsen came from America, Matteson was suspicious, and fearful that he was being pushed aside. But such was not to be the case. Before the conference was finished on Monday, June 2, Elder Matteson was re-elected as president of the conference. To bring breadth and strength to the growing work, a tract and missionary society was organized. O. A. Olsen was chosen to lead in this. EGWE 196 4 Mrs. White had been shown that one of the great temptations of administrators in the work of God would be the pre-empting of leadership, taking it wholly into their own hands. This danger existed with Matteson, but not alone with him. It seemed to be a temptation that beset men called to pioneer important phases of the work. In 1883, in letters to J. N. Andrews, she had cautioned him about trying to dominate the work, and had mentioned that J. N. Loughborough suffered from the same temptation. It was a common weakness that the Lord's servant was frequently called upon to combat. At the same time, she recognized the good that dedicated men accomplished and strongly defended them wherever she could. EGWE 197 1 When Willie White left for the General Conference session of 1885 Ellen White charged him to take a good report about Matteson. EGWE 197 2 "Willie, I want Matteson to stand in a proper light before the [General] Conference. We see mistakes and failures in his work and mission, but how much better would others have done under the circumstances? I am thinking he has done, in many respects, a good work. He has suffered privation and taken the work from nothing. All these things deserve our appreciation and we will encourage him all we can, and not say one word to discourage."--Letter 36, 1885. EGWE 197 3 Even though she was called to the unpleasant work of pointing out a man's shortcomings and mistakes, it never undercut her confidence in or friendly regard for him. Just after her return to Basel from her first visit to Italy, she had written Matteson and his wife a long, newsy letter about the trip for no apparent reason other than simply to show her friendship. EGWE 197 4 At the conference session at Orebro, Matteson seemed to her to be somewhat withdrawn. She had a long talk with his wife, and "told her that Brother Olsen was not to take Matteson's place, but to help him in the work and both were not able to do one-half of that which should be done in these kingdoms" (Letter 117, 1886). EGWE 198 1 And in a letter to G. I. Butler, the General Conference president, she confided: EGWE 198 2 "I have been writing close letters to Elder Matteson in regard to many points of his manner of labor where they should change. I wanted to heal the wound by all kindness and sympathy and courtesy on my part; and now there seems to be all openness on his part and he seems to feel we do not want to hurt him but to help him."--Ibid. EGWE 198 3 At the close of the session the people dispersed to their homes, and Matteson and Olsen went together in good spirits to the Danish Conference meeting, which began two days later in Jerslev in Northern Jutland. EGWE 198 4 Ellen White lingered in Orebro until Thursday, when she took the train for Christiania, stopping overnight in Charlottenberg. She reached Christiania on Friday morning and found new faces in the headquarters buildings. Niels Clausen had just arrived to edit the Danish-Norwegian papers, and a John Lorentz had also come to assist in the new publishing house. EGWE 198 5 The new presses were now ready for operation, and the old portion of the building had been remodeled and designed for family apartments. Two rooms had been reserved for the White party, and the Norwegian church members had all contributed to furnish them temporarily. "We will be comfortable here," Ellen White noted with pleasure in her diary. EGWE 198 6 Sabbath morning W. C. White spoke to the church in their meeting hall in the new publishing house. He found it a good place in which to speak, with no ring or echo, and observed that the two-part gallery was convenient for Bible study during Sabbath school. EGWE 198 7 That afternoon Ellen White spoke on 2 Peter 3:11-14 about the "necessity of being diligent to be ready for the appearing of Jesus Christ." It was the beginning of a week and a half of most earnest labor for the Christiania church. The problems that the members had faced during her last visit had not disappeared. But before she got involved again with the church in the capital city, she had an appointment to fill at Larvik, a town about seventy miles distant where E. G. Olsen had been working since the previous December. EGWE 198 8 It was an all-night trip by steamer. All the staterooms were occupied, so Ellen White, Sara, and eleven other ladies had to do the best they could on the seats in the ladies' cabin. When they arrived at Larvik they were worn out and went directly to a hotel. EGWE 199 1 After dinner with the Olsens they took a walk in the park. As she walked among the beautiful beech trees she was surprised and pleased to notice that no beer or liquor was sold there. "Mild, simple drinks as soda water, are dealt out," she observed. EGWE 199 2 At four o'clock she went to the hall to speak. There were about twenty who had accepted the Sabbath in Larvik, and they, with their friends, had gathered to hear the diminutive lady preacher. She had intended to address them in a way that could not offend anyone, but Providence planned a special message for her. "The Lord gave me a message to the people in regard to the false theory of sanctification," she said, and Ellen White spoke with power about God's holy law and a godly life (Manuscript 57, 1886). Larvik was afflicted at this time with a number of people who claimed perfect holiness, but were transgressors of the law. One even said he was Christ Himself! EGWE 199 3 The talk almost frightened Edward Olsen, but he stated, "The believers were very much pleased and benefited and that it was just what they needed" (Ibid).. EGWE 199 4 The next morning they were back on the steamer headed for Christiania. Meanwhile, Elder Matteson had returned from the Danish conference. He brought a good report. "The [Danish] brethren seem willing to work and make advancement. They have done remarkably well, poor as they are, in keeping up their finances."--Manuscript 66, 1886. EGWE 199 5 Matteson and Olsen along with Niels Clausen, Willie White, and John Lorentz immediately began laying plans for the new publishing house, evangelistic efforts, and colporteur training. The Spirit of Prophecy counsels and the European Council actions calling for the preparation of workers were taken seriously. ------------------------Chapter 20--Turmoil and Peace Developments in Norway and Denmark EGWE 200 1 While Ellen White did not feel too well on this second journey into the Scandinavian countries, she refused to let this keep her from doing her God-appointed work. And of course she needed a change from the incessant writing and speaking. So she and Sara bought cloth and were soon busy making dresses. She had consistently found diversion in sewing, meeting her own clothing needs and the needs of others. Often the church sisters sought her out as a buying companion, for she knew well how to select good material. EGWE 200 2 Writing to Mary in Basel, she asked for patterns so she could make her granddaughter, Ella, a neat garment, as well. Willie wrote home to his wife in a light vein: "Mother and Sara have carried on quite a stroke of dressmaking. If you will rent a store I think they will be able to stock it with a good line of dress goods."--W. C. White letter, July 16, 1886. A Symbol of Sister White's Work EGWE 200 3 But Ellen White's work as the Lord's messenger was more serious and far more difficult than making garments out of cloth. Perhaps her mind went back to the year 1868 when she wrote about a dream in which the Lord repeated to her symbolically the character-building work she was doing in the church: EGWE 201 1 "A person brought to me a web of white cloth, and bade me cut it into garments for persons of all sizes and all descriptions of character and circumstances in life. I was told to cut them out and hang them up all ready to be made when called for.... I had been engaged in cutting garments for others for more than twenty years, and my labors had not been appreciated, neither did I see that my work had accomplished much good."--Testimonies for the Church 2:10, 11. EGWE 201 2 Her "guide" admonished: EGWE 201 3 "'Cut out the garments. That is your duty. The loss is not yours, but mine. God sees not as man sees. He lays out the work that He would have done, and you do not know which will prosper, this or that.'... EGWE 201 4 "Before me lay new, polished shears, which I commenced using. At once my feelings of weariness and discouragement left me; the shears seemed to cut with hardly an effort on my part, and I cut out garment after garment with comparative ease."--Ibid., 2:11, 12. Needs of the Church in Christiania EGWE 201 5 And now there was need in Christiania to use the "shears" again. She had been writing to believers there ever since her previous visit and she identified two reasons why the church was in a demoralized condition: "A neglect to keep the Sabbath properly, and a tolerating of meddlers. There are talkers here," she wrote, "whose tongues are set on fire of hell" (Manuscript 57, 1886). EGWE 201 6 Mrs. Oyen had written to Ellen White in April expressing her despair over the condition of things. "I sometimes think some of the members of this church have no hearts, and only enjoy themselves when finding fault and abusing someone."--Mrs. A. B. Oyen letter, April 11, 1886. In early May, Elder Oyen reported that he had received a testimony from Ellen White and read it to the church. Some of the people responded favorably to the testimony. Mr. L. Hansen, the building contractor who had been breaking the Sabbath, admitted that he had been in error, and resolved to do better in the future. But there were others, Elder Oyen reported, who remained silent and offended. EGWE 202 1 The man who had promoted the idea that photographs were a violation of the second commandment refused to accept Ellen White's testimony. Immediately after the meeting where it was read, he called a few of the dissatisfied church members to his house. Oyen did not know what the meeting was about, but wrote, "Their principal burden heretofore has seemed to be to criticize and find fault with just about everything that is done in the church" (A. B. Oyen letter, May 2, 1886). EGWE 202 2 Mrs. White had met such unhappy situations before in America, even at the headquarters church in Battle Creek. And it called forth a strong testimony! (See Testimonies for the Church 1:526-528). The most devastating observations about the awful evils of unjust criticism appeared in her book Education in 1903: EGWE 202 3 "We think with horror of the cannibal who feasts on the still warm and trembling flesh of his victim; but are the results of even this practice more terrible than are the agony and ruin caused by misrepresenting motive, blackening reputation, dissecting character?"--Page 235. A Disciplinary Recommendation EGWE 202 4 On Thursday, July 8, Ellen White had a conversation with Elder Matteson about the church situation. She told him that members of the church who persisted in their fierce spirit and were "overbearing, critical, and denunciating" should not be retained as members. "The Saviour has told us the course we should take in dealing with these offending ones," she said, "and the Bible rule should be followed."--Manuscript 66, 1886. EGWE 202 5 "No church can be in a healthy, flourishing condition unless its leaders shall take firm, decided measures to repress this fault-finding, accusing spirit wherever it exists. Its indulgence should be made a matter of church discipline."--The Review and Herald, October 19, 1886. EGWE 203 1 Matteson confirmed the seriousness of the situation. He related how one member accused another of being a thief right in a meeting when there was no truth whatsoever in the allegation. What made the situation worse was that this person was on the church board. EGWE 203 2 Ellen White told Matteson that he should not have neglected to take action in these cases, but Matteson wanted her to assume the unpleasant task of speaking to the church about the matter. She dreaded to do so, remembering how she had labored with the people during her previous visit. "How hard it is to take up dropped stitches, how hard to put a new mold upon a people when they have been permitted to go on year after year in a demoralized condition!" she remarked (Manuscript 57, 1886). But if others would not act she had to! EGWE 203 3 Sabbath morning she urged upon the people the message of John 5, where the story of the healing of the sick man by the pool of Bethesda is told. The believers needed to be reconverted before they could become righteous. This was the burden of her appeal. EGWE 203 4 The next morning she had another Bible message for them--this time on Luke 19:10; "For the Son of man is come to seek and to save that which was lost." Then she met with the trustees of the publishing house and helped them resolve a troublesome problem: a portion of the building directly beneath the meeting house had been rented thoughtlessly to a blacksmith, and nearby another space had been let to a gravestone maker. EGWE 203 5 "Prayers are ascending from the minister and people amid the sound of the hammer and the anvil, the handling and rattling of iron; and just on the other side of where we live is the marble factory where the noisy, continuous sound of chisel and hammer is mingled with the prayers and preaching and the exhortation."--Letter 19a, 1886. EGWE 203 6 All this on the Sabbath day. EGWE 203 7 Standing before the committee, Ellen White gave a testimony that surprised everyone. She told them that while she was still in America the condition of things in Christiania and other churches in Europe had been presented to her in vision. The angel informed her that the sound of hammer and anvil and chisel were heard along with the prayers of the people, but she had not understood what was meant at the time. Now she did. "And the angel said to me that God could not let His blessing rest upon a people who have so little respect for His word.... But here the matter is under your control and right on your own premises," she said with a note of incredulity in her voice (Manuscript 7, 1886). EGWE 204 1 As she concluded she admitted that the things she was saying probably appeared to them merely as a tale being told, but she added solemnly, "You must meet them in the judgment, and I must meet them" (Letter 113, 1886). Response of the Committee EGWE 204 2 As soon as she had finished, Mr. Hansen stood up. "I do not consider these as idle tales," he responded. "I receive them, and believe the truth has been spoken to us this morning and I thank Sister White for saying them." EGWE 204 3 Hansen's response was important because, although he had withdrawn for a time from church membership, he was still a very influential man in the church. His own problem had involved Sabbath observance. As a building contractor, he employed many other men, and he had been settling up business accounts on the Sabbath because it was convenient to do so. EGWE 204 4 Ellen White had been writing to Hansen "close, earnest" letters, warning him "in love," she said, "pleading in Christ's stead for him to save his soul." EGWE 204 5 After the ordeal of the committee meeting she felt "weak as a child." EGWE 204 6 "This bearing plain testimonies affects me much. I always dislike to give pain, but when I see evil and its tendency to weaken and destroy the church discipline ... I cannot hold my peace. I have to speak and in the name of the Lord seek to repress the incoming tide of evil."--Manuscript 66, 1886. EGWE 205 1 At times like this, Willie White knew his mother needed some rest and recreation. He hired a carriage and took her for a two-hour ride through the forest parks owned by the city. There, as they passed the families with their picnic baskets, and drove along the margin of beautiful lakes, she could relax and refresh herself. "We enjoyed this ride very much," she said. "We felt peaceful and rested" (Ibid.) A Disappointing Board Meeting EGWE 205 2 As the week progressed, she and Willie tried to walk out twice a day, going often to the king's palace and gardens. But her labor with the church was not over. On Monday she had a very pleasant interview with the Hansens, who invited her to come to their home later in the week. But that evening a church board meeting was held in order to discipline the members who had persisted in their criticism and faultfinding. Matteson, who had delayed so long to take this step, had difficulty in handling the situation. EGWE 205 3 "There was not the wisest course taken. These offending ones were cut off while a spirit of harshness and severity was manifested, rather than a spirit of sorrow and pity and love for them" (Ibid.). This naturally aroused the offenders, and they became defiant and combative. The situation was anything but pleasant, and when the vote was taken, a few voted in favor of disfellowshiping, but several did not vote at all. Even some who had been grieved by the slander of the offenders remained silent. EGWE 205 4 Matteson was so upset when so few supported him that he hastily resigned as president of the publishing association and as an elder of the church. "Thus matters were in a bad jumble," Ellen White said, and the next day she and Willie had to have a long talk with Matteson to persuade him to reconsider his emotional decision (Ibid.). A Final Service With the Church EGWE 205 5 The next day was busy with packing and preparations to leave for Copenhagen. Thursday evening, July 15, Ellen White spoke once more to the church, this time on Philippians 2:1-5, where Paul records the appropriate plea: "Fulfill ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.... Let this mind be in you, which was also in Christ Jesus" (verses 2-5). EGWE 206 1 Just to be sure the point was not missed, she included Psalm 15, as well. The psalm asks who will abide in the tabernacle of the Lord and the answer is: "He that backbiteth not with his tongue, ... nor taketh up a reproach against his neighbour" (verse 3). EGWE 206 2 She closed with an appeal to the church members to put away the sins that had shut out the "sweet spirit of Christ from the church" (Manuscript 58, 1886). EGWE 206 3 "When the heart welcomes Jesus and He abides therein, then there will be love, tenderness, compassion, and all bitterness and evil speaking will be forever put away."--Ibid. EGWE 206 4 When she asked those to stand who wanted to be on the Lord's side many responded. There were good testimonies, and then Elders Matteson and Olsen both offered fervent prayers. "We hope this advancement is but the beginning of a decided advance move on the part of every church member," she wrote. EGWE 206 5 Elder Matteson reported concerning the work in Christiania: EGWE 206 6 "These meetings were abundantly blessed by the Lord: especially did the testimony of Sister White make a deep impression on the church, and we have good reason to believe that the church will try earnestly in the future to avoid the temptations and dangers which heretofore have weakened and injured them."--The Review and Herald, August 17, 1886. Heartaches in Faraway America EGWE 206 7 During the preceding few days Ellen White's attention was directed to a problem in America. While in the Christiania church discipline had been too lax, she was now led to write to those in charge of the school in South Lancaster, Massachusetts, where discipline had been too strict! The brother of Cecile and Kristine Dahl had been sent from Norway to attend the academy in South Lancaster, but had become involved in trouble and had been expelled from the school. Mrs. White knew the boy was prone to misbehave, but she wrote to the chairman of the school board: EGWE 207 1 "I am a mother and have dealt largely with children and I know that we must have the spirit of Christ with us continually and our own spirit under control or we shall make a failure. Children will be cheerful, full of life, and inclined to mischief, and they may carry their love of amusement too far; but these things should not be regarded as sins. If the managers should unbend from their grave looks and from their dignity and mingle with the children in their innocent sports and amusements at proper times they would have far more influence over them. If the lines are held too firmly there will be a breaking loose somewhere."--Letter 19, 1886. EGWE 207 2 She asked the chairman: EGWE 207 3 "Why did not some one write to the mother and notify her before sending the boy adrift? ... Why should this boy or any boy in like circumstances be treated thus, turned adrift in a foreign country? His mother and sisters separated from him by the broad Atlantic Ocean. Would they have wanted one of their children treated in like manner?"--Ibid. EGWE 207 4 "I do think the older members of the church have too little sympathy and forbearance for the youth, and they have very many lessons to learn at the feet of Jesus, that they exercise patience to young sinners, as old sinners wish patience to be shown to them."--Ibid. Next Stop: Copenhagen EGWE 207 5 At noon on Friday, Ellen White, Sara and Willie, and the Scandinavian leaders, Olsen, Matteson, and Oyen, left Christiania for Copenhagen aboard the steamer Melchior. Many friends from the Christiania church went with her to the steamer, and as she was about to leave they handed her a bouquet of flowers as a token of Christian love and friendship. The voyage took a little more than 24 hours, and though they disliked traveling on the Sabbath, it was the only way they could reach Copenhagen in time for the Sunday appointments that had been made for them. EGWE 208 1 Since Matteson had moved his family to Stockholm by this time, two rooms on the third floor of a pension were rented for Ellen White. The same building today is the Hotel Botanique, on the corner of Norre Volgade and Gothersgade. EGWE 208 2 She spoke to a well-filled hall on Sunday evening. What a contrast this was to her previous visit. The accommodations were excellent. The hall was well lighted and seated with chairs. Since many halls were empty during the summer, Matteson had been able to rent it for less than a dollar per meeting. Her health improved markedly during her stay there, and she was pleased to discover that the little church had grown, as well. EGWE 208 3 On Monday, July 19, the training school for colporteurs opened. She was determined to give strong support to these worker-training sessions. She was to spend a full week with them. Four meetings a day were scheduled, a devotional meeting at eight-thirty, instruction in methods at ten-thirty, Bible study at six o'clock P.M. and a preaching service at seven-thirty. EGWE 208 4 The American visitor spoke for the devotional meeting on Monday. Only twenty-four were present, but she well understood the reason. This was a time of great economic and political turmoil in Denmark. Thousands were out of work, and naturally Seventh-day Adventists were even more likely than most to lose their jobs, because of the Sabbath. EGWE 208 5 She spoke five times at the devotional meetings that week and twice she had the evening sermon. Over the weekend she continued to speak to the believers and workers. The Round Tower of Copenhagen EGWE 208 6 During the week in Copenhagen, Mrs. White had opportunity to take a little time for sight-seeing. With Willie and Elder Brorsen, she visited the "Round Tower." The tower, a Copenhagen landmark, was built in 1642 by Christian IV as an observatory for astronomers of the University of Copenhagen. Connected with the tower is Trinitatis, the University church. EGWE 209 1 She was intrigued by the fact that instead of stairs, the tower had a broad, gradual ramp on an incline, winding to its top, nine stories high. The guide at the tower informed the visitors that once Peter the Great and Frederick IV of Denmark rode to the top of this tower. As they looked down from the dizzy height, Peter said to Frederick, "Which of us has soldiers who would prove their loyalty by throwing themselves down from here if their king required it?" Frederick replied that he could not claim to have any such soldiers, but he was not afraid to sleep in the house of the poorest subject in his kingdom. "Noble man! Noble answer!" Ellen White exclaimed in a letter to her niece, Addie Walling (Letter 101, 1886). But as she gazed down on the great city her thoughts turned from its noble past to its clouded future. She began to imagine what it would be like the day Christ comes. "This city is given up to pleasure and worldliness," she said. "Beer-drinking and card-playing, dancing and revelling, absorb the attention of the people."--The Review and Herald, October 26, 1886. EGWE 209 2 The people of Copenhagen, like the dwellers in Sodom, would wake only when it was too late, she said. EGWE 209 3 "As the sun arose for the last time upon the cities of the plain, the people thought to commence another day of godless riot. All were eagerly planning their business or their pleasure, and the messenger of God was derided for his fears and his warnings. Suddenly as the thunder peal from an unclouded sky, fell balls of fire on the doomed capital. 'So shall also the coming of the Son of man be.'"--Ibid. EGWE 209 4 The words sounded strangely like the warning voice from an ancient seer. EGWE 209 5 On Monday, July 26, 1886, Ellen White and her traveling companions left Copenhagen to return to Basel once again, reaching home on Wednesday, and she was glad to be back! It had been a time of turmoil and a time of peace. ------------------------Chapter 21--Work and Recreation in Switzerland A time for reflection EGWE 211 1 There were a number of letters waiting for Ellen White when she returned to Basel on July 28, and she began at once to read them and write replies. This constant letter writing and manuscript preparation had always been a cause of weary lament to her husband, James White, who could never quite keep up with his indomitable wife. Her writing continued with even greater concentration after Elder White's death in 1881. EGWE 211 2 On Sunday morning, August 1, Elder Whitney came to share with her his concern for the work. They decided to conduct another series of early-morning meetings, "to arouse the workers.... to a deeper piety and a firmer faith" (Letter 105, 1886). EGWE 211 3 The Basel institution was much more than simply a publishing house. It was a school and a training center for workers. It would have been much cheaper, actually, to employ experienced non-Adventists to come in and do the printing. Pressmen, binders, and stereotypers could handle the work in all languages, and skillful translators, proofreaders, and business clerks could have been hired to handle individual languages. But what would their influence be? And what about the many Adventist young people who needed employment and experience? The leaders decided that even though it cost more, the long-term health of the work would be more vigorous if the publishing house provided training and employment for the church. EGWE 212 1 As the months passed, many young people were doing remarkably well with their trades, and also wanted to learn more about the Bible. Classes were established to study Bible history and doctrines and English grammar. These classes began at six-thirty in the morning, and now, on Tuesday, August 3, an extra feature was to be added: Mrs. White's spirited devotional talks every morning, bright and early, at five-thirty! EGWE 212 2 About two weeks into the meetings, Ellen White reported: EGWE 212 3 "I have been very earnestly at work here. We have been seeking to do everything in our power to educate the people here to understand what it means to be a Christian. We have been holding morning meetings the past week at half past five, lasting one hour. All who are connected with the office and all in the building attend these meetings. I talk to them about 30 minutes and then we have a social meeting. In the past two weeks I have spoken nine times; three times at length. EGWE 212 4 "I feel deeply that we must do everything in our power to educate the people to be Bible Christians. Not only must we show in our character the meekness and lowliness of Christ, but we must educate the people who profess present truth so that they will not be satisfied to merely have a nominal faith in the truth for this time but have that faith brought into their character as a sanctifying power."--Letter 7a, 1886. EGWE 212 5 In a letter to her son Edson she commented that "our meetings are doing good. I wish there could be something of this kind every morning in the Review and Herald office" (Letter 105, 1886). And in another letter she said, "When we know that Satan will make special attacks upon the ones who are employed in our institutions, then special efforts must be made to lift up a standard against him by elevating the characters of those who are engaged in the work."--Letter 106, 1886. Mrs. White's Oral Presentations EGWE 213 1 In her frequent public addresses in Europe and in other places she was impelled to speak by the direct agency of the Holy Spirit. And sometimes she spoke in reproof. For example, she warned her listeners at the Third European Council in Basel of the peril in failing "to heed the admonitions of His Spirit" (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 137). EGWE 213 2 Later in 1890 she wrote in a general statement: EGWE 213 3 "Before I stand on my feet I have no thought of speaking as plainly as I do. But the Spirit of God rests upon me with power, and I cannot but speak the words given me. I dare not withhold one word of the testimony.... I speak the words given me by a power higher than human power, and I cannot, if I would, recall one sentence. EGWE 213 4 "In the night season the Lord gives me instruction in symbols, and then explains their meaning. He gives me the word, and I dare not refuse to give it to the people. The love of Christ, and, I venture to add, the love of souls, constrains me, and I cannot hold my peace."--Ellen G. White Manuscript 22, 1890. EGWE 214 1 Again Ellen White wrote regarding divine guidance when she was called upon to address the people: EGWE 214 2 "I am never left alone when I stand before the people with a message. When before the people there seems to be presented before me the most precious things of the gospel and I participate in the gospel message and feed upon the Word as much as any of the hearers. The sermons do me good, for I have new representations every time I open my lips to speak to the people. I can never doubt my mission for I am a participant in the privileges and am nourished and vivified, knowing that I am called unto the grace of Christ. Every time I set forth the truth to the people, and call their attention to eternal life which Christ has made possible for us to obtain, I am as much benefited as they, with most gracious discoveries of the grace and love and the power of God in behalf of His people, in justification and reconciliation with God."--Manuscript 174, 1903. A Pleasant Trip to the Rigi EGWE 214 3 Not alone was Ellen White interested in the spiritual health of the office workers in Basel, she was also happy to join them in wholesome recreation. Late in August she, her family, and a large group of office employees went on an all-day outing. Their destination was the Rigi, a group of mountains lying between Lakes Lucerne and Zug. The broad panoramic view from the top of these mountains is magnificent. After a sixty-mile train ride to Lucerne, they all took a steamer to Vitznau, where they boarded the sturdy little rack-and-pinion train for the ride up to the mountain. EGWE 214 4 "The Rigi is new, one of the most popular resorts of Switzerland," Ellen White remarked. The view of the lake's "greenish, blueish waters,--is ... a most beautiful sight" (Manuscript 33, 1886). EGWE 214 5 She was fascinated by the little train that took them up the mountain. EGWE 214 6 "The car consists of one carriage holding fifty-four persons not divided into compartments. It is more like a city railway car. The gauge is that of ordinary railways. Between the rails in the center run two others close together provided with teeth on which a cog wheel under the locomotive works. The train is propelled upward by steam power."--Ibid. EGWE 214 7 After twenty minutes of climbing, the train plunged into a tunnel, then burst into the light again to cross a deep ravine on a bridge supported by two iron pillars. EGWE 214 8 A little farther on they reached the station at Kaltbad. To their left was a large health resort. "This place looked interesting," she noted, "and I would have much liked to have spent some hours here."--Ibid. EGWE 214 9 Still farther up they reached Rigi-Staffel, where the rail line from the other side of the mountains joined the one on which they were traveling. Again she wished she could stay, but the train went on: EGWE 214 10 "We climb, climb higher and still higher until we become almost giddy and we have reached at last the summit. ... We had a nice chance to view the scenery. We looked down into canyons thousands of feet and where streams of water were running swiftly."--Ibid. EGWE 215 1 Descending again, the cheerful group of workers found seats under the trees while they waited for the steamer. EGWE 215 2 "The steamer glides up to the landing, and we step on board. It is crowded so that it seems next to impossible to urge our passage in the closely packed crowd. The scenery on this Lake Lucerne is very beautiful but we see a shower arising. The muttering thunder and the lightning flash warn us to take shelter.... We hasten down before the crowd gets in motion; and there out of the cabin windows we see a most beautiful sight--the large drops of rain falling upon the smooth surface of the lake look like glittering diamonds. I never witnessed such a scene as this before."--Ibid. EGWE 215 3 The rain was still pouring down when the steamer docked. Willie White tried to find a hack to take them to the railway station, but none was available. The schedule was close, and there was nothing to do but to hasten through the downpour to the station and catch the train for Basel. EGWE 215 4 The wet weather could not dampen their spirits, however, as Ellen White said: EGWE 215 5 "We were rather a wet, uncomfortable, sorry-looking set. Ella clapped her hands and in a joyous tone exclaimed, 'Now Sara, aren't you glad you went to the Rigi? Sara, aren't you glad you went to the Rigi?' We had a good laugh and tried to look at the matter in her light and drop out the dark colorings."--Ibid. EGWE 215 6 Now it was time to lay plans for another long trip. Once again Ellen White was to become involved in the thick of preaching and counseling responsibilities. ------------------------Chapter 22--The Fourth European Council September 27 to October 4, 1886 EGWE 216 1 The fourth session of the European Missionary Council was scheduled for late September, 1886, in Great Grimsby, England. So after two weeks at home in Basel, Ellen White left on Tuesday, September 14, to attend this council and the meeting of its British workers that preceded it. EGWE 216 2 Since W. C. White had to remain behind at the publishing house a little longer, Louis Aufranc, a translator from the office appointed to attend the council, was asked to travel with Mrs. White and Sara. The trip had its difficulties. The first night there was space enough in the second-class compartment for only her to lie down, while Sara and Mr. Aufranc had to do the best they could on the hard seats. EGWE 216 3 The channel crossing was a stormy one, and everyone was tossed about by the giant waves. "It was a joy to leave the boat and look upon something that stood still," she wrote with a sigh of relief (Manuscript 59, 1886). EGWE 216 4 Arriving in London the next day, they took a cab to the Great Northern Hotel, where they spent the night. The prospects for the council that lay just ahead were in some respects not nearly so encouraging as those for the one held the previous year in Basel, but Ellen White approached it with the same total dedication. She awakened on Thursday morning in that London hotel with a great desire for the Spirit of the Lord in large measure to be imparted to her. She wrote: EGWE 217 1 "I arose early and sought to draw nigh to God. I felt wholly inefficient for the work before me unless the Lord should help me then and there. How could I be a help and blessing to others unless my own soul was quickened and abundant grace supplied? I must work for the Master, giving myself unreservedly to Him; and, catching the divine rays of light from Jesus, I must impart them to others. This is the work of every Christian."--Ibid. EGWE 217 2 When they reached Great Grimsby later in the day they were delighted to find their old friends William and Jennie Ings. The Ingses and the Whites had been friends since 1866, when the couple had come to help in the publishing house in Battle Creek. Not only had they pioneered the work in the British Isles, as mentioned earlier, but after their return from their first tour of duty in Europe in 1882 they had traveled extensively with Ellen White. Mrs. Ings, a native German, served as her nurse and helper. The Workers' Meetings Begin EGWE 217 3 Friday morning the sky was clear and the air much cooler than it had been in Basel. The meeting of British workers began later in the day, and on Sabbath Ellen White spoke twice. EGWE 217 4 When the discouragements of some of the workers are taken into account, Ellen White's sermons during the meetings take on a new depth and power. At one time a little group gathered about the stove in the meeting hall and began to talk about their experiences and disappointments. It seemed that great difficulties were confronting every branch of the work in England. EGWE 217 5 Each day she tried to inspire them with the consecration, courage, and confidence they so much needed. In closing one sermon she said: EGWE 217 6 "This life is a conflict, and we have a foe who never sleeps, who is watching constantly to destroy our minds and lure us away from our precious Saviour, who has given His life for us. Shall we lift the cross given us? or shall we go on in selfish gratification, and lose the eternity of bliss? ... EGWE 218 1 "I do not look to the end for all the happiness; I get happiness as I go along. Notwithstanding I have trials and afflictions, I look away to Jesus. It is in the strait, hard places that He is right by our side, and we can commune with Him, and lay all our burdens upon the Burden Bearer, and say, 'Here, Lord, I cannot carry these burdens longer.' Then He says to us, 'My yoke is easy, and my burden is light.' Do you believe it? I have tested it. I love Him; I love Him. I see in Him matchless charms. And I want to praise Him in the kingdom of God."--Life Sketches of Ellen G. White, 291, 292. EGWE 218 2 In another sermon she commented: EGWE 218 3 "By my past experience I can testify that I would not have one trial less, one sorrow less, for Paul says, 'These light afflictions which are but for a moment, work for us a far more exceeding and eternal weight of glory.'"--Manuscript 16, 1886. EGWE 218 4 And finally, she closed with an appeal: EGWE 218 5 "A little longer and we shall see the King in His beauty.... Will you be there? Will the crown of glory be placed upon your brow? ... God grant that we shall every one be there. You cannot afford to lose this. God bless you here tonight; and may God come into your souls and shine around you here."--Ibid. Help for the Struggling Workers EGWE 218 6 On Tuesday, Ellen White spoke in the morning about the resurrection at the second advent of Christ, and in the evening she delivered a stirring message based on Christ's resurrection and how that event inspired the discouraged disciples. Again, the sermon was especially helpful to the struggling workers: EGWE 218 7 "He has risen, dear friends, and in your despondency you may know ... Jesus is by your side to give you peace.... EGWE 218 8 "I know what I am talking about. I have seen the time when I thought the waves were going over my head; in that time I felt my Saviour precious to me. When my eldest son [Henry, aged 16] was taken from me I felt my grief was very great but Jesus came to my side and I felt His peace in my soul. The cup of consolation was placed to my lips. And then he [my husband] ... was taken. We had labored together side by side in the ministry, but we had to fold the hands of the warrior and lay him down to rest in the silent grave. Again my grief seemed very great, but after all came the cup of consolation. Jesus is precious to me. He walked by my side ... and He will walk by your side."--Manuscript 80, 1886. Opening of the Council Delayed EGWE 219 1 Willie White arrived in Grimsby on Wednesday, September 22. The European Missionary Council was scheduled to begin on Friday, but when the day came, most of the leading workers had not arrived. Whitney, Olsen, Oyen, Matteson, and D. T. Bourdeau were all absent. W. C. White advised those who were there to spend their time in study and preparations for the Sabbath. EGWE 220 1 But if the prospects for the council were somewhat dismal, one factor that must have encouraged the workers was the excellent public response to the tent meetings they were conducting three nights a week in connection with their workers' meeting and annual council. When Ellen White rose to speak on Sunday evening, September 26, the tent was packed, and many were standing outside. She gave a very practical sermon, spending part of her time on the subject of child rearing and again adding interesting insights from her own personal experience: EGWE 220 2 "I have said that if God would accept my work in training my children for the future immortal life, I will say I have not lived in vain. But this cost me labor and tears. I have had no time to put on the extra dress, to decorate myself. My time must be spent to prepare these children for the future life.... EGWE 220 3 "This is our work, mothers, but not that they should go out into the pleasures of the world. I have had people say to me, 'Why, Mrs. White, your children will not know how to act in society.' Said I, 'I am educating them for the society of heaven. I want them to be educated to do right because it is right, and well pleasing to God!"--Manuscript 84, 1886. EGWE 220 4 After the meeting, the man on whose ground the tent was pitched stepped in front of Ellen White to clear a path through the crowd as she went home. His action was hardly necessary, but he was trying to help in every way he could. EGWE 220 5 Since Whitney, the president of the European Mission, and Oyen, its secretary, had still not arrived by Monday morning, September 27, W. C. White and J. H. Durland were chosen to fill in and get the meeting under way. Elder White and his mother were official delegates to the council. By now they were not merely American visitors; they were, according to the minutes of the council, from Central Europe. In his introductory remarks Elder White reminded the workers that forty years earlier, when the Seventh-day Adventist Movement began, there were no more believers in the whole world than were gathered together for the present meeting. Then he sketched briefly the development of the work. The rest of the time was taken by S. H. Lane's report of the progress of the work in Britain. The Council Convenes at Last! EGWE 220 6 Finally, by Tuesday, the rest of the leaders had arrived, and work began in earnest. The reports of the various fields came first. Scandinavian progress was encouraging--more than one hundred Sabbathkeepers had been gained. The Swiss Conference had not yet met, so no statistics were available for Central Europe. In Britain the increase of only twenty-two believers was a cause for concern. That afternoon almost the entire time of the council was spent studying how to improve the publishing work in England. Apparently colporteurs had been trying to sell American books. Now the council resolved to secure a few of the best Adventist books and thoroughly adapt these to English readers, altering style, spelling, and references to conform to British usage. There were some differences of opinion as to whether a fully equipped printing office should be established in Britain or whether the work should be hired out, but all agreed that the headquarters of the work should be shifted from Grimsby to London as soon as possible. London was a publishing center and the logical location for our work. Later in the week the council decided to double the size of Present Truth from eight to sixteen pages--another move to bolster the cause. The Use of Tents a Success EGWE 221 1 At the Third Annual European Council in Basel in 1885 the decision had been made to purchase and use tents in the various European countries. Had the effort been successful? EGWE 221 2 O. A. Olsen reported enthusiastically on the use of tents in Scandinavia. In Norway there had been no trouble getting a good central location at a reasonable price, and for five weeks during the latter part of the summer the crowds had been excellent--even better than had been secured in halls. Olsen's verdict was "Tent work is a success in Norway," and he fully expected it would work in Denmark and Sweden, as well. EGWE 221 3 In France and Italy tents had also served well, although D. T. Bourdeau had experienced some difficulties with rowdy students in the initial phases of his effort in Nimes. EGWE 221 4 Again, it was in Britain that the most difficult problems had been encountered. The political turmoil accompanying the general elections during the past year had cut sharply into the crowds. The damp weather deteriorated the tents quite rapidly and made it more difficult to keep the people comfortable. Nevertheless, there was a strong feeling that tents could be used to advantage in England. Expenses were no more than a hall, meetings could be held without interruption, attendance was generally larger, and the novelty of the tent was good publicity. EGWE 221 5 So the council concluded that it had been demonstrated that tents could be used successfully in European countries, and resolved, "That we express our gratitude to God for this means, and that we recommend the use of tents wherever they seem to furnish the most successful method of advancing the truth" (The Review and Herald, November 2, 1886). EGWE 222 1 As the work was pushed forward in Europe, the need of well-trained workers became increasingly apparent. The council reaffirmed their previous resolutions to hold regular training schools for Bible workers, preachers, and colporteurs, and they also requested the General Conference to send a number of qualified workers to teach in these schools. An experienced Scandinavian colporteur was requested. For Britain, two veteran ministers, S. N. Haskell and E. W. Farnsworth, were called. A city mission and training center was proposed for Liverpool where workers could learn to do ship missionary work, as well as how to sell our literature more successfully. EGWE 222 2 Behind the scenes, of course, there was the ever-present question of how the individual laborers were developing. L. R. Conradi replaced D. T. Bourdeau on the main governing committee of three of the Central European Missions. Everyone wondered whether there would be some hurt feelings. But Bourdeau went along with the change without complaint. And there was another man whom they were watching--O. A. Olsen. He was still new in the European field, but W. C. White reported very favorably on his role to Elder G. I. Butler: EGWE 222 3 "I tell you Bro. O. A. Olsen was a pillar of strength. He did some good work. He felt slow to take hold, as this was the first council he had attended, and he felt he did not have the run of things, but when he did speak it was to the point."--W. C. White letter, November 6, 1886. A Prophetic Word About the Future EGWE 222 4 During one of the council meetings one of the speakers, after referring to some of the barriers to the progress of the message, appealed to Mrs. White to state her views as to what more could be done, and whether there might be expected changes in the conditions under which the laborers were struggling. EGWE 223 1 In answer to this question, she said that changes would come that would open doors that were closed and barred, changes that would alter conditions and arouse the minds of the people to understand and appreciate present truth. Political upheavals and changes in the industrial world, and great religious awakenings, would prepare minds to listen to the third angel's message. "Yes, there will be changes," she assured them, "but nothing for you to wait for. Your work is to go forward, presenting the truth in its simplicity, holding up the light of truth before the people." EGWE 223 2 Then she told them how the matter had been revealed to her in vision. The multitudes in our world, to whom is sent the warning message that Christ is soon coming, were presented as enveloped in mists and clouds and dense darkness, even as described by Isaiah, who wrote, "Behold, the darkness shall cover the earth, and gross darkness the people" (Isaiah 60:2). EGWE 223 3 As in the vision she looked upon this scene with intense sorrow, her accompanying angel said, "Look ye," and as she looked again, there were to be seen little jets of light, like stars shining dimly through the darkness. As she watched them, their light grew brighter, and the number of lights increased, because each light kindled other lights. These lights would sometimes come together as if for the encouragement of one another; and again they would scatter out, each time going farther and lighting more lights. Thus the work went on until the whole world was illuminated with their brightness. EGWE 224 1 In conclusion she said: EGWE 224 2 "This is a picture of the work you are to do. 'Ye are the light of the world.' Matthew 5:14. Your work is to hold up the light to those around you. Hold it firmly. Hold it a little higher. Light other lights. Do not be discouraged if yours is not a great light. If it is only a penny taper, hold it up. Let it shine. Do your very best, and God will bless your efforts."--Life Sketches of Ellen G. White, 295. A Shopping Tour in Grimsby EGWE 224 3 For her part, Ellen White was not only helping in the council meetings but was carrying a full speaking load in the evening meetings for the public. And there were times when she broke away from the strenuous routine. One day she and Sara, always alert for a bargain, found a draper's shop going out of business in Grimsby. The prices were cheap, most "too cheap to keep any money in the purse," Sara remarked. Ellen White wrote home to Mary, sending samples and asking whether she should buy more: EGWE 224 4 "The pink cotton and wool cost one English shilling. This red oil goods--I can get remnants like this, two yards for thirty cents.... Prints are eight cents per yard, good twilled calico like this sample. Shall I get any for Ella or any other purposes? I saw in the great hotels white curtains trimmed with this cloth."--Letter 23a, 1886. EGWE 224 5 But her great burden was the challenge to evangelism throughout Europe and the need of each worker's reaching the high standard God had for him. The closing appeal of one of her sermons typifies the constant spiritual power of her work: EGWE 224 6 "'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.' Do we want this benediction? I do, and I believe you do. May God help you that you may fight the battles of this life and gain a victory day by day and at last be among the number that shall cast their crowns at Jesus' feet and touch the golden harps and fill all heaven with sweetest music. I want you to love my Jesus.... Do not reject my Saviour, for He has paid an infinite price for you. I see in Jesus matchless charms, and I want you to see these charms. May God bless this congregation is my prayer."--Manuscript 84, 1886. EGWE 224 7 On Monday, October 11, Ellen White left Great Grimsby for London, where she spent the night, then went on to Dover. She expected to get aboard the boat for France immediately, but when she reached the wharf the waves were running "mountain high." EGWE 225 1 Mrs. Ings, who was traveling with Ellen White now, had her hat blown off. While she was off chasing it with the help of a small boy, the rest of the party decided to stay overnight rather than face another violent round of seasickness on the stormy channel. EGWE 225 2 The next day the crossing was accomplished with a minimum of distress, but Ellen White remarked that the waves were still "considerably stirred up." ------------------------Chapter 23--Will France Receive The Light? The visit to Paris, Nimes, and Valence EGWE 226 1 As one of the dominant powers of Europe, France had known periods of greatness and glory. The centuries following the Reformation were marked by civil war, the tyranny of absolutism and revolutions, the Napoleonic wars of expansion, and the vicissitudes of several forms of government. EGWE 226 2 During the time of Mrs. White's visit the country was under a political system known as the Third Republic. According to the light Ellen White received from God the history of France might have been more salutary if the nation had received fully the teachings of the Reformation in the sixteenth century. (See The Great Controversy, 211-236; 265-288.) EGWE 226 3 Even so, the light of the gospel shone brightly in France for years under the teaching of LeFevre and Farel and Berquin, and the valiant Huguenots--until persecution nearly silenced the voices of God's messengers. EGWE 226 4 In vision the cause-and-effect relationship in these historic developments in church and state were opened up to the mind of the Lord's servant. She saw the French Revolution as a harvest reaped more than two centuries after the fateful seed sowing in the time of the Catholic King Francis I and Charles IX and the St. Bartholomew's massacre. The Light of the Advent Message EGWE 227 1 As the light of the Reformation appeared in France, centuries later the light of the Advent proclamation touched that historic land and French-speaking Switzerland. EGWE 227 2 "The light shone also in France and Switzerland. At Geneva, where Farel and Calvin had spread the truths of the Reformation, Gaussen preached the message of the second advent. While a student at school, Gaussen had encountered that spirit of rationalism which pervaded all Europe during the latter part of the eighteenth and the opening of the nineteenth century; and when he entered the ministry he was not only ignorant of true faith, but inclined to skepticism. In his youth he had become interested in the study of prophecy. After reading Rollins' Ancient History, his attention was called to the second chapter of Daniel, and he was struck with the wonderful exactness with which the prophecy had been fulfilled, as seen in the historian's record.... EGWE 227 3 "As he pursued his investigation of the prophecies, he arrived at the belief that the coming of the Lord was at hand. Impressed with the solemnity and importance of this great truth, he desired to bring it before the people."--The Great Controversy, 364, 365. EGWE 227 4 Gaussen printed his prophetic lessons and circulated them faithfully among young and old. He became one of the "most distinguished and beloved of preachers in the French language" (Ibid., 366). But he was "suspended from the ministry" because of his views on Bible prophecy and the coming of the Lord. Brief Stay in Paris EGWE 227 5 When Ellen White arrived in Paris on Wednesday evening, October 13, she doubtless wondered what would be the attitude of the French who listened to the Adventist evangelists proclaiming the message now in that country. During the next two weeks she found the answer. EGWE 227 6 The White party was met by a young man named Garside, whom D. T. Bourdeau had led to Christ just a few months earlier in Geneva. Garside had worked briefly with Bourdeau as a colporteur in Nimes, and then moved on to Paris with his trunk of books and papers. He took the travelers to a nearby hotel where, six stories up, they found comfortable lodgings. EGWE 228 1 Ellen White was fascinated by the flashing lights of the carriages as they passed to and fro on the street far below her window. The next day she would see the great city from a better perspective. Upon returning to America she would describe in her book The Great Controversy certain events of the Reformation that took place there. EGWE 228 2 At five the following morning, she was up writing by candlelight. "I seemed to be transferred back to old times when candles were the only lights used except whale oil in our lamps," she wrote. EGWE 228 3 As we reflect upon her messages we see that there was nothing narrow or provincial in her teaching. Before the "one world" idea became so widely discussed in our time, this clear-thinking spokeswoman for God was describing how this one message of truth was to develop one church unified throughout one world. She and the church leaders were agreed on that goal! That same year, 1886, while at Basel she wrote: EGWE 228 4 "Our prayer should ascend to the throne of grace with fervor for the Lord of the harvest to send forth laborers into His vineyard. My heart aches as I look around upon the mission fields and see so feeble efforts to get the truth before the people. No censure can be attached to our leading men. I believe, brethren, you are one with me in heart, in sentiment, in regard to our great need, and in the earnest desire and earnest efforts to meet the mind of the Spirit of God in these things."--Letter 55, 1886. EGWE 228 5 Whether in Europe or Australia, she poured forth a stream of letters and manuscripts addressed to many parts of the world, a total of nearly 2,500 during her eleven overseas years. And now she was in France. What fruitage would develop from her labors there? A Walk Through the Streets of Paris EGWE 229 1 Later that morning Brother Garside came and escorted her and her company on a short walking tour of Paris. Apparently they were near the Stock Exchange and climbed into a second-floor gallery where they could look down into the room where the stock-exchange business was exploding before them. EGWE 229 2 Mrs. White wrote about the grand melee: EGWE 229 3 "Men were pushing and crowding one another, screeching at the top of their voices. Many were hoarse, and yet they shrieked on louder than ever. Hundreds were there and men were coming and going, wrestling and crowding one another like mad men. And what was all this for? Trading in stocks. Some would gain, others lose. And it was all for a little of the inheritance in this life.... I thought of the scene when the day of judgment should take place. What confusion would come to all who have not made God their dependence and were not prepared for the great day of final decision. Let us make our calling and election sure."--Manuscript 70, 1886. EGWE 229 4 The visit to the Exchange was followed by a carriage trip to Versailles and a tour of the exquisite home of French monarchs. Ellen White called it "the palaces of the kings." She was impressed by the grandeur and elegance of the expensive and richly adorned halls, bedrooms, and chambers. She was unhappy with certain paintings, however, which according to her understanding of Bible history depicted Biblical scenes inaccurately. She wrote: EGWE 229 5 "Earthly-minded men may be skilled in their science of art, but how utterly unable they are to approach the Divine model."--Manuscript 75, 1886. Invalides and the Tomb of Napoleon EGWE 229 6 Sister White visited the Invalides and saw the tomb of Napoleon and some of his generals who shared his triumphs, his glory, and his defeats. The guide who directed her party repeated the thrilling events that marked the life of the brilliant military genius and his subordinates. She was duly impressed and not unappreciative, but she hated war and bloodshed. Mrs. White was told that: EGWE 230 1 "this grand building* was presented to the government for a hospital or asylum for old soldiers who served in Napoleon's armies. Their families and their children and grandchildren were to be taken care of. There have been as many as five hundred sick and disabled soldiers in this building at one time. Their preparation for cooking is very extensive. These soldiers are supported by the government."--Manuscript 70, 1886. EGWE 230 2 After a busy day's tour she and her friends assembled at the hotel, climbed the six flights of stairs, and ate a simple supper. Then after a solemn season of prayer the group divided. Brother Garside remained in Paris, Willie White and Sara McEnterfer headed for Basel, and Ellen White, accompanied by Elder and Mrs. Ings, boarded a carriage for the four-mile trip to the train that would take them to Nimes, where she was to conduct a series of meetings. Mrs. Ings had plenty of experience as Mrs. White's nurse, so she stayed with her. Besides, Sara was needed in Basel, where Mary K. White was due to have a baby very soon. Arrival at Nimes EGWE 230 3 The next morning when they arrived in Nimes, D. T. Bourdeau and his two assistants, J. D. Comte and J. P. Badaut, were on hand to meet them. A tram took them to Bourdeau's comfortable second-floor flat at Rue Freres Mineurs 5. EGWE 230 4 Bourdeau had started the work in southern France ten years earlier, but political turmoil and legal restrictions on evangelistic activities had hampered his efforts. He had returned to the area, this time to Nimes, in June of 1886, accompanied by James Erzberger and Albert Vuilleumier, who stayed until just before Ellen White's arrival. Comte, a former Baptist evangelist whom Bourdeau had converted in Bastia, Corsica, two years earlier, and Badaut, from the church in Granges, France, were working with Bourdeau as colporteurs. EGWE 231 1 The early meetings in the 40-foot round tent that Bourdeau pitched had been disrupted by rowdy students. Finally admission cards were issued to the serious listeners in the congregation, and the nine-foot wall surrounding the tent was patrolled inside and out, local police assisting. EGWE 231 2 By the time Ellen White arrived on October 15, some fifteen people had decided to keep the Sabbath, and a lively interest was aroused through the tent meetings and the Bible readings conducted in the homes. EGWE 231 3 The next day, Sabbath, she spoke twice, once in the forenoon and again in the evening. The French were delighted to hear the message from the American visitor. EGWE 231 4 William Ings spoke in the afternoon on the subject of the restoration of the Sabbath. When he made his appeal there was a good response. Sixteen people bore their testimony in the social meeting that followed. These converts had just embraced the Sabbath and begun to keep it. They were "witnesses for God to reflect the light in that ... city" said the servant of the Lord. And Nimes was no small city! Here centuries earlier the merchant Peter Waldo had preached the truths of the Bible, and gathered about him a company of "soldiers"--" The Poor Men of Nimes"--to witness for Christ. They were forced by persecution to flee to northern Italy to seek shelter in the mountains. There the Waldensian movement grew and became strong. Roman Ruins in Nimes EGWE 231 5 On Sunday, Mrs. White and her friends took a walk into the heart of Nimes. The market activities were as busy as on any other day of the week. She was especially impressed by the Roman antiquities for which the city is famous. She visited the Maison Carree or "Square House," a perfect little pillared stone temple dating from the days of Augustus Caesar. EGWE 232 1 At Nimes Sister White met Mr. Guilly, an evangelical preacher and preceptor of a school for orphans and fallen women. She took a large interest in the charitable work he was doing for Christ. EGWE 232 2 For two weeks she remained in the city and the kindly Mr. Guilly did all he could to make her stay as pleasant as possible. One day he took her to the Tour Magne, the Great Tower, another impressive Roman ruin on a hill north of the city. After a long climb up the hillside they reached the tower of the old castle and gradually ascended its narrow stone steps. EGWE 232 3 Ellen White wrote to her sister, Mary Foss: EGWE 232 4 "We ... were richly rewarded for our toil in the magnificent view.... We could overlook Nimes and the olive groves abounding in and about Nimes, presenting a very beautiful picture. I thought while so high up of the temptation of Christ when He was beset by Satan. He was placed on the pinnacle of the temple and then invited ... and taunted to evidence that He was the Son of God by casting Himself down from the dizzy height.... EGWE 232 5 "From this eminence we had a broad extended view. But nothing that was in comparison to the view of the kingdoms of the world spread out before the Son of God in most bewitching loveliness and richness."--Letter 108, 1886. EGWE 232 6 Near the end of her stay she took dinner with Mr. Guilly at Bourdeau's house. The next day she toured his school and orphanage. EGWE 232 7 On Sabbath, October 30, she spoke twice in the afternoon and in the evening. Mr. Guilly, his wife, the directors of the asylum that he managed, and fifty of his students attended the services. Sister White said, "We hope this acquaintance may be in the providence of God a blessing to them and to us" (Ibid.). The Young Watchmaker EGWE 232 8 She was a soul winner. She was constantly laboring to help others. Not only did she preach almost every day in Nimes but she was alert to every opportunity to share her Christian witness. EGWE 233 1 There was a young watchmaker there named Abel Bieder who especially attracted her interest, for she had seen him in vision and knew of his problem. Abel was once a member of one of the Swiss Adventist churches. Wrote Ellen White: EGWE 233 2 "There was a young man who had become discouraged through the temptations of Satan and through some mistakes of our brethren who did not understand how to deal with the minds of the youth. He gave up the Sabbath and engaged to work in a manufacturing establishment to perfect his trade in watch-making. He is a very promising young man. My watch needed repairing, which brought us together. I was introduced to him, and as soon as I looked upon his countenance I knew that he was the one whom the Lord had presented before me in vision. The whole circumstance came distinctly before me.... EGWE 233 3 "He attended the meeting when he thought I would speak, and would sit with his eyes riveted on me through the entire discourse, which was translated into French by Brother Bourdeau. I felt a duty to labor for this young man. I talked two hours with him and urged upon him the peril of his situation. I told him because his brethren had made a mistake that was no reason that he should grieve the heart of Christ who had loved him so much that He had died to redeem him.... EGWE 233 4 "I told him that I knew the history of his life and his errors (which were the simple errors of youthful indiscretion) which were not of a character that should have been treated with so great severity. I then entreated him with tears to turn square about, to leave the service of Satan and of sin, for he had become a thorough backslider, and return like the prodigal to his Father's house, his Father's service. He was in good business learning his trade. If he kept the Sabbath he would lose his position.... a few months more would finish his apprenticeship, and then he would have a good trade. But I urged an immediate decision. EGWE 233 5 "We prayed with him most earnestly, and I told him that I dared not have him cross the threshold of the door until he would before God and angels and those present say, 'I will from this day be a Christian.' How my heart rejoiced when he said this. He slept none that night. He said as soon as he made the promise he seemed to be in a new channel. His thoughts seemed purified, his purposes changed, and the responsibility that he had taken seemed so solemn that he could not sleep. The next day he notified his employer that he could work for him no longer. He slept but little for three nights. He was happy, so thankful that the Lord had evidenced to him His pardon and His love."--Letter 59, 1886 (Evangelism, 449-451.) EGWE 234 1 On Sunday, October 31, Sister White spoke again. The hall was packed with eager listeners. Her constant effort in France was to preach evangelistic sermons, to make prominent the gospel of Jesus Christ and the special truths God has given to Seventh-day Adventists for the world. The prophetic gift she had from God enabled her to present the doctrines clearly. Meetings in Historic Valence EGWE 234 2 Early Monday morning Ellen White and her party boarded the train for Valence. It was here that Bourdeau had worked ten years earlier. Here in 1798 history was made as Pope Pius VI was kept as a prisoner of Napoleon. The pontiff died there the next year. Thus prophecy was fulfilled. (See The Great Controversy, 579.) EGWE 234 3 She spoke for three quarters of an hour in an evening meeting attended by a small company of believers and their friends. There was a keen interest in her message, and at the request of the people she decided to stay over an extra day. A man was present in the meeting who had begun to keep the Sabbath, but who had given it up. In her diary she tells of how she prayed earnestly that the sermon would have an influence in planting his feet once again upon the pathway to heaven. That same day, back in Basel, her second grand-daughter was born, but she did not receive word till several days later. EGWE 234 4 Early on the morning of Tuesday, November 2, Mrs. White arose early and engaged in writing. Meanwhile the brethren in Valence were out inviting their friends and stirring up an interest in the evening service. Brother Bourdeau drove many miles out into the country to pick up a brother and bring him to the meeting, but his mission was fruitless. The man was away from home, and the rain fell so heavily that he could not have attended anyway. But they had an excellent meeting in spite of the inclement weather. The Cathedral of Saint Apollinaire EGWE 235 1 While in Valence, Ellen White was intensely interested in visiting the Cathedral of Saint Apollinaire where she observed the officiating priests with their white robes and over these a surplice of black velvet trimmed with gold braid, with the form of the cross marked in the back. She heard their words of prayer and their chanted hymns. This exposure while in Europe to the grandeur and impressiveness of the Catholic worship services proved helpful to her as she described Catholic worship in the book The Great Controversy. (See pp. 566, 567.) EGWE 235 2 She wrote: EGWE 235 3 "We looked upon the bust of Pius VI. The marble statue beneath the bust contained the heart of the Pope. This is the Pope specified in prophecy, who received the deadly wound.* He was carried captive to Valence and we looked upon the tower where he was confined and where he died. From this tower he could look upon the beautiful waters of the Rhone and this gave him much delight. EGWE 235 4 "It was a gratification to look upon this representation of the Pope which prophecy has so faithfully described. We looked upon a black cloth stretched across the walls of the portion of the building where the people were worshiping the second day of November. This black cloth was adorned with ghastly death-heads and bones in white, which looked frightful. But they were observing the feast for the dead [All Soul's Day]. EGWE 236 1 "These vestments of the priests, symbolically adorned with large figures of the cross and with a variety of colours, bore no resemblance to the simplicity of worship. But priestly ceremonies, burdened with pompous display, processions, and art to produce effect, are abundant. Lighted tapers and outward display are very poor substitutes for spiritual vitality, which was wanting."--Manuscript 70, 1886. Reflections on Valence EGWE 236 2 As Sister White went on her way, she reflected upon the opportunities in Valence to lead others to Christ. EGWE 236 3 "There was a young man of excellent capabilities--a bookbinder. He had been learning the trade for nearly three years, and for his labor he was paid only three dollars per week and boarded himself. His keeping the Sabbath threw him out of two days. His sister has a good education, but keeping the Sabbath places her where she labors daily for twenty cents per day in doing common serving. She would make a good missionary worker if she only had the chance. Her mother engages in working in the field, receiving twenty cents when she can obtain work. We must seek to connect them with the office in Basel."--Ibid. Third Visit to the Piedmont Valleys EGWE 236 4 Leaving Valence on Wednesday, November 3, Ellen White and the Ingses took third-class passage and found themselves in the midst of thirty-three Italians emigrating back to Italy from America. EGWE 236 5 And why was Mrs. White traveling third class? To save money as other Christian workers have done. Thirty-six francs to be exact! She had found D. T. Bourdeau short of funds and had given him nine dollars. Then too, she had paid the fare of her young watch-maker convert, Abel Bieder, to Basel so he could work with Elders Conradi and Erzberger in evangelistic meetings for the Germans. EGWE 236 6 At Modane the party was able to transfer to second class, and that evening arrived safely in Turin, where they spent the night. The next morning it was on to Torre Pellice for her third and final visit to the Piedmont valleys. EGWE 237 1 A. C. Bourdeau had a package of letters for her from Basel, one of which was of special interest to her. She wrote Willie that the last letter she opened "contained the important news of the birth of your second daughter.... I shall be much pleased to welcome the little one" (Letter 110, 1886). EGWE 237 2 W. C. White was properly proud of the new arrival and wrote to his brother, Edson: "Early Monday morning, November 1st, Mary presented me with a little girl.... They call her Mabel, and she promises to be as good as other Swiss children" (W. C. White letter, November 10, 1886). In another letter he described his new daughter as "fat, pretty (of course) and possessed of a most amiable disposition.... Ella says that I may give away the doll babies now, for this one is better"Mabel, by name, at the age of 88 at the time of this writing, lives at Elmshaven, California. Her married name is Workman. (W. C. White letter to C. H. Jones, November 10, 1886). EGWE 237 3 The same evening she arrived in Torre Pellice, Ellen White witnessed an unusual occurrence, a spectacular star shower. She had been but a girl of five when the "stars fell" on November 13, 1833, and probably slept through it all.† But she didn't miss this November star shower. EGWE 237 4 "Here I was looking upon a sight I never expected to see--the starry heavens ablaze with shooting, falling stars, each leaving a tail of light in its passage across the heavens, and then disappearing. They were crisscrossing in every direction, yet we could not miss any of these bright jets of light. With emotions I cannot described, we looked for hours upon these shooting, flashing meteors. I looked upon the snowcapped Alps, and the flashing lights seemed to fall directly upon them.... What did it mean? EGWE 237 5 "When we returned at midnight the same scenes continued. But for all the hundreds of stars flying across the heavens, we could not miss one--not a single glory in the starry host seemed to be missing. The following nights we had no such scene repeated. God's host still shines in the firmament of the heavens."--Manuscript 73, 1886. EGWE 238 1 The servant of the Lord did not draw any lessons beyond that of the unchangeable certainty of the fixed stars and constellations behind the hundreds of meteorites that flashed for a moment and were gone. But there was a lesson in the stars that night, one that had at least some relevance to the problems that still plagued the work in northern Italy. EGWE 238 2 O. Corcorda, the former Adventist who had joined with Miles Grant in his attacks on the church during Ellen White's previous visit, had come again with his "flaming notices" that he would give the history of the Adventists from the beginning and thus discredit them (Letter 110, 1886). The outlook was discouraging, she admitted: "The people cannot tell what is piped or what is harped. They think one talks well and another entirely the opposite in faith talks well."--Manuscript 73, 1886. EGWE 238 3 Adopting the same course she had taken previously, she made no reply to the attacks, but went quietly about her work. But Corcorda's "flaming notices" were like the meteorites that flashed brilliantly for a moment and soon burned out while the fixed stars of present truth remained to cheer the hearts of the believers with their precious light. EGWE 238 4 Mrs. White's diaries and letters for this final visit to Italy are uncommonly brief, but we do know she stayed two weeks. November 20 we find her back in Switzerland, visiting the Swiss churches at Lausanne and Bienne, returning home to Basel on Wednesday, November 24. Two days later she passed her fifty-ninth birthday. ------------------------Chapter 24--a Bible-Centered Ministry Two weeks of public evangelism at Nimes, France EGWE 239 1 In the two weeks Ellen White spent at Nimes, France, she presented twelve consecutive messages to the little company of believers there and the general public who were invited to attend. Ten of these sermons sketched in longhand are extant today. Some of these were preached in afternoon meetings, others in the evening. Bible in hand, Mrs. White would read her selected text and then elaborate upon the truth of the word. Like an evangelist, she presented a Christ-centered message. The titles of her sermons and the texts from which she preached follow: EGWE 239 2 Sabbath, October 16, "If Thou Wilt Enter Into Life," Matthew 19:16-20 Sunday, October 17, "Come Unto Me," Matthew 11:28-30 Monday, October 18, "Walk in the Light," John 14:21 Wednesday, October 20, "The Ladder to Heaven," 2 Peter 1:1 Thursday, October 21, "Search the Scriptures," 2 Peter 1:19-21 Friday, October 22, "The Cross Before the Crown," Matthew 16:24-27 Sabbath, October 23, "God's Law the Standard of Character," John 7:14-17. Sunday, October 24, "The Hope Set Before Us," 1 John 3:1 Sabbath, October 30, "Two Standards," 1 Corinthians 2:12-14 Sunday, October 31, "Gaining a Fitness for Heaven," Luke 12:34. EGWE 240 1 While all the addresses were Bible-based, it was in her presentation "Search the Scriptures," given Thursday afternoon, October 21, that she led her hearers to appreciate and revere the Bible as the word of the living God. "Our text tells us," she said, "that we have something sure, and that is the Scriptures that are revealed to us, and this is the voice of God that is speaking to us."--Manuscript 43, 1886. EGWE 240 2 In the pious Protestant home of her childhood, her godly parents, Robert and Eunice Harmon, taught her and the other seven children to have faith in the Holy Scriptures as "the voice of God" speaking to them. There was never any doubt throughout her lifetime about the inspiration of the Word of God, as she later wrote: EGWE 240 3 "In the Word of God the mind finds subject for the deepest thought, the loftiest aspiration. Here we may hold communion with patriarchs and prophets, and listen to the voice of the Eternal as He speaks with men."--Testimonies for the Church 5:25. EGWE 240 4 It was true of this diminutive woman from the United States as it was of young Timothy "that from a child thou has known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus" (2 Timothy 3:15). EGWE 240 5 While she was endowed with the gift of prophecy, she consistently directed her listeners to the messages of the prophets and apostles of old. This was her practice throughout her lifetime. EGWE 240 6 After presenting her early experiences and many of her early visions in her first book of only 64 pages, she wrote: EGWE 240 7 "I recommend to you, dear reader, the Word of God as the rule of your faith and practice. By that Word we are to be judged. God has, in that Word, promised to give visions in the 'last day s'; not for a new rule of faith, but for the comfort of His people, and to correct those who err from Bible truth. Thus God dealt with Peter when He was about to send him to preach to the Gentiles (Acts 10)."--Christian Experience and Views, p. 64 (Early Writings, 78). The Need for Bible Study EGWE 241 1 Mrs. White's sermon that autumn day at Nimes concentrated upon the need for Bible study and personal, prayerful investigation of the Scriptures. Her text was 2 Peter 1:19. Here are some of the thoughts she expressed on that occasion: EGWE 241 2 "We see and feel the importance of each having an understanding of the Scriptures. There may be those who will tell us of the things contained in the Word of God, but that will not meet the requirements. We must search the Scriptures for ourselves. There are special points that we must understand pertaining to our own time. We are living in an age of error and heresy on every hand. Christ has told us that 'there shall arise false Christs, and false prophets, who shall show great signs and wonders: insomuch that, if it were possible, they shall deceive the very elect.' Matthew 24:24. These teachers spoken of by Christ will come in sheep's clothing, and will delude the people with their heresies, and this we shall see more and more as we draw nearer the end. Consequently it is of the greatest necessity that we search the Scriptures for ourselves, and learn their contents. EGWE 241 3 "Our text tells us that we have something sure, and that is the Scriptures that are revealed to us, and this is the voice of God that is speaking to us. One may come and say that he has truth, and such teachers will multiply, but we must not take their word in the matter. We must go directly to the Word. Feelings should not be our guide. The plain declaration of the Word is what is required. 'All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.' 2 Timothy 3:16-17."--Manuscript 43, 1886. Back to the Bible EGWE 242 1 One must understand Mrs. White's veneration for the Word of God in order to grasp the character of her prophetic mission. The false prophet, by his testimony, makes of none effect the work of former prophets. The true prophet always brings the people back to the established, time-honored Word of God.* EGWE 242 2 Relevant to this understanding is the following passage: EGWE 242 3 "I took the precious Bible and surrounded it with the several Testimonies for the Church, given for the people of God. Here, said I, the cases of nearly all are met. The sins they are to shun are pointed out. The counsel that they desire can be found here, given for other cases situated similarly to themselves. God has been pleased to give you line upon line and precept upon precept. But there are not many of you that really know what is contained in the Testimonies. You are not familiar with the Scriptures. If you had made God's word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies. It is because you have neglected to acquaint yourselves with God's inspired Book that He has sought to reach you by simple, direct testimonies."--Testimonies for the Church 5:664, 665. Purpose of the Visions EGWE 242 4 Every Seventh-day Adventist should understand the purpose of the visions given to God's servant and the testimonies that she wrote. Ellen White indicated that they were given: "To bring the minds of His people to His word."--Ibid., 5:663. "God has through the Testimonies simplified the great truths already given."--Ibid., 5:665. To call attention to Bible "principles for the formation of correct habits of living."--Ibid., 5:663, 664. EGWE 243 1 They were not given "for a new rule of faith, but for the comfort of His people, and to correct those who err from Bible truth."--Early Writings, 78. EGWE 243 2 They were provided to specify "man's duty to God and to his fellow man."--Testimonies for the Church 5:665. Also, "to encourage the desponding."--The Review and Herald, January 10, 1856. (Read carefully Testimonies for the Church 5:654-696; also Testimony Treasures, vol. 2, pp. 270-293.) The Definition and Meaning of Scripture EGWE 243 3 But Ellen White was more than a champion of Bible truth, more than an advocate or promoter of Bible study and expositor of God's Word. To her was communicated by the Holy Spirit an understanding of Scripture. EGWE 243 4 As the Lord's messenger she received and bore God's Word to the people, explaining its meaning. EGWE 243 5 Years before, the Saviour instructed her: EGWE 243 6 "In your youth I set you apart to bear the message to the erring ones, to carry the word before unbelievers, and with pen and voice to reprove from the Word actions that are not right. Exhort from the Word. I will make My Word open to you. It shall not be as a strange language. In the true eloquence of simplicity, with voice and pen, the messages that I give shall be heard from one who has never learned in the schools. My Spirit and My power shall be with you. EGWE 243 7 "Be not afraid of man, for My shield shall protect you. It is not you that speaketh: it is the Lord that giveth the messages of warning and reproof. Never deviate from the truth under any circumstances. Give the light I shall give you. The messages for these last days shall be written in books, and shall stand immortalized, to testify against those who have once rejoiced in the light, but who have been led to give it up because of the seductive influences of evil."--Selected Messages 1:32. EGWE 243 8 "By His Holy Spirit the Lord has enabled me to perform the work which He gave me to do."--Ibid., 1:32, 33. EGWE 243 9 As the New Testament prophets were given light on the meaning of Old Testament scriptures, so Ellen White received light from God on the correct interpretation of the teachings of the Bible prophets and apostles and further developed the truths taught by them. The Testimony of S. N. Haskell EGWE 244 1 "What are some of the unmistakable fruits by which a true prophet may be recognized?" was a question the old pioneer Bible teacher S. N. Haskell would ask his students. He answered his own question as follows: EGWE 244 2 "The testimony of every true prophet will agree with the testimony of the prophets of God before him, and it may be a further development of the same truth uttered by them. The words of God are definite and pure, 'as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever." Psalm 12:6, 7. The words of God are represented as being refined; 'As for God, his way is perfect: the word of the Lord is tried' (refined, margin). Psalm 18:30. In Psalm 119:140, we find it spoken of as being 'very pure' (refined, margin).... EGWE 244 3 "No one can add anything to the revelation we have in the Bible, but every prophet who is inspired will develop the subject, or the words spoken by prophets before him.... EGWE 244 4 "In Psalm 138:2 are found these words, 'Thou hast magnified thy word above all thy name.' In Isaiah 42:21, we have the prophecy concerning Christ: 'The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.' An illustration of the principle of how it is magnified is found in Matthew 5:21-26 which verses magnify the sixth commandment, while verses 27-32 magnify the seventh commandment. Itis this principle alone that is a positive proof of inspiration, and any prophet who does not make other scriptures seem broader and more wonderful, does not bear the right kind of fruit."--S. N. Haskell, quoted in F. C. Gilbert, Divine Predictions Fulfilled, pp. 29-33. EGWE 244 5 Haskell was an associate of Ellen White in labor and had observed carefully the fruitage of her ministry. He testified: EGWE 244 6 "After over sixty years' study of Mrs. White's writings with the Bible, we can truthfully say that we know not of one Bible test of a true prophet but has been most literally fulfilled in her writings and in her character."--Selected Messages 1:33. The Word and the Spirit EGWE 245 1 Four years before sailing for Europe, J. N. Andrews wrote in the Review and Herald an article titled "Our Use of the Visions of Sister White." He made clear that the work of the Holy Spirit did not cease with the writing of the last book of the Bible, and that the ministry of prophets was not intended to end with Bible times. He also made the point that since the Holy Scriptures describe the Holy Spirit's work in bestowing spiritual gifts upon believers until the end of time (see 1 Corinthians 12 and Ephesians 4, that these texts are a part of Scripture and cannot be ignored by those who oppose the visions of Ellen White. He wrote: EGWE 245 2 "While ... we do heartily accept the Scriptures as teaching man's whole duty toward God, we do not deny the Holy Spirit that place in the church which the Scriptures assign to it.... EGWE 245 3 "Thus 1 Corinthians 12, and Ephesians 4, which define the gifts of the Spirit of God, cannot really form a part of the rule of life of those who affirm that the Scriptures are so efficient in themselves that the gifts of the Spirit are unnecessary.... EGWE 245 4 "The object of spiritual gifts is to maintain the living work of God in the church. They enable the Spirit of God to speak in the correction of wrongs, and in the exposure of iniquity. They are the means whereby God teaches His people when they are in danger of taking wrong steps. They are the means by which the Spirit of God sheds light upon church difficulties, when otherwise their adjustment would be impossible. They also constitute the means whereby God preserves His people from confusion by pointing out errors, by correcting false interpretations of the Scriptures, and causing light to shine out upon that which is in danger of being wrongly understood, and therefore of being the cause of evil and division to the people of God. In short, their work is to unite the people of God in the same mind and in the same judgment upon the meaning of the Scriptures.... EGWE 245 5 "In the reception of members into our churches, we desire on this subject* to know two things: 1. That they believe the Bible doctrine of Spiritual gifts; 2. That they will candidly acquaint themselves with the visions of Sr. White, which have ever held so prominent place in this work. We believe that every person standing thus and carrying out this purpose will be guided in the way of truth and righteousness. And those who occupy this ground, are never denied all the time they desire to decide in this matter."--The Review and Herald, February 15, 1870. EGWE 246 1 In the light of Andrews' observations, it is easier to see why Seventh-day Adventists regard Mrs. White's writings as an exaltation and definition of the Bible text, but not an addition to or a contradiction of Bible teaching. Mrs. White's inspiration† must not be confused with the illumination of the Bible text available to all thinking, praying Christians (see John 14:16, 17, 26). Inspiration by the Holy Spirit embodies the reception and conveyance of truth while the illumination suggests an influencing of attitudes and spiritual perception. EGWE 246 2 Ellen White's evangelistic messages at Nimes encouraged implicit obedience to the Word of the Lord and to the law of God much as the words of Mary, the mother of Jesus, encouraged the servants at the marriage feast in Cana to obey the instructions of Christ: "Whatsoever he saith unto you, do it" (John 2:5). "Do whatever He tells you!" The preaching of Ellen White led people into an experience in repentance and the saving grace of Christ after the Bible pattern. ------------------------Chapter 25--Christmas Day at Tramelan First church dedicated in Europe EGWE 247 1 The General Conference session of 1886 was in progress in the United States at the time Ellen White returned to Basel in late November. * Whitney had gone to the session from Switzerland to represent the Central European Mission. Reports reached America of the success of Mrs. White's European journey, and it was obvious at the session that there was a strong demand for her return to America in time for the spring camp meetings. Naturally the American brethren would like to hear reports of the work in Europe, and would welcome her ministry, but the action taken only requested that she and W. C. White should return "whenever they feel that it is their duty." EGWE 247 2 It is not known exactly when Ellen White decided to return to the United States, but we know that on April 18, 1887, she wrote, "We are straining every power to close up our work here in Basel" (Letter 82, 1887). EGWE 247 3 A petition from Australia was also presented to the General Conference in session asking Mrs. White and W. C. White to visit that field. They were to honor the request five years later, and spend nine fruitful years in the land "down under." EGWE 248 1 Until then there was plenty of good hard work to keep her busy. At the publishing house another financial crisis was in the making. Debts had come due, and the institution was overdrawn at the bank in Basel by 30,000 francs, or $6,000. There was not even enough money to pay the office workers their regular salaries. EGWE 248 2 At the session the church leaders resolved to raise $100,000 to meet the ever-growing financial demands of the cause as it expanded in Europe, South Africa, Australia, and the West Indies, as well as in the United States. But the money was needed urgently and immediately in Basel. Willie wrote to Elder Haskell that though it was very "refreshing" to read that the brethren had resolved to raise $100,000, it was a little like the "old story of Protestants being chained in a dungeon, and starved to death, with abundance of good food just out of their reach." He was more than a little relieved when a draft for $2,000 came in mid-December. Need of All Missionaries EGWE 248 3 In the appeal Mrs. White wrote to the leaders in Battle Creek at this time, she took a broad view of the situation and saw beyond the need for money the more urgent need for good young men. EGWE 248 4 "From time to time." she wrote. "I have felt urged by the Spirit of the Lord to bear a testimony to our brethren in regard to the necessity of procuring the very best talent to work in our various institutions." The men must be "trained men, men whom God can teach.... They must be thinking men, men who bear God's impress, and who are steadily progressing in holiness.... If they are growing men ... they will, like the sun, pursue an undeviating course, and they will grow in vision and in favor with God" (Letter 63, 1886; Selected Messages 2:190). EGWE 248 5 She appealed for excellence in every line. "Our institutions are doing a great and final work for the world," she wrote, "and should have in their employ the very best talent to be obtained anywhere" (Letter 63, 1886). EGWE 249 1 Not only ministers were needed but most able businessmen: EGWE 249 2 "I was shown the great deficiency there is in keeping the accounts in the various departments of the cause. Bookkeeping is and ever will be an important part of our work, and those who have become intelligent in it are greatly needed in all our institutions.... This branch of the work has been neglected shamefully, and altogether too long. It is a shame to allow work of such magnitude to be done in a defective, bungling manner. God wants as perfect work as it is possible for human beings to do.... Bookkeeping is a subject that needs to be studied in order that it may be done with correctness and dispatch and without worry and taxation."--Ibid. EGWE 249 3 It is not surprising that the General Conference session voted to send one of their best accountants, A. H. Mason, to Basel just at this juncture to audit the books, set up a new and better system of record keeping, and train bookkeepers to carry on when he left. Evangelistic Team in Basel EGWE 249 4 While the financial status of the publishing work was discouraging, on the evangelistic front prospects were encouraging. Conradi and Erzberger had been holding meetings among the German-speaking Swiss for some time, and Ellen White was elated by their success: "Brethren Conradi and Erzberger are two good workmen," she testified late in December. "They have been laboring here in Basel for the last two months. The hall they have hired is filled, and some evenings a small room adjoining the hall is filled. Brother Erzberger told me last evening that sixteen had decided to keep the Sabbath. This is very encouraging to us all."--Letter 60, 1886. EGWE 249 5 Meanwhile, William Ings had discovered a new approach in the use of our literature. Accompanied by Oscar Roth, he began to canvass the better hotels, attempting to leave neatly bound copies of Adventist papers in the lobbies. To their surprise, there was hardly a hotel that refused to accept the journals. Plans were quickly laid to implement the idea in hotels all over Europe--wherever there were trusted church members who could be sure the papers were kept up to date and in good condition. Church Dedication at Tramelan EGWE 250 1 And another milestone had been reached in the work in Europe; the first Seventh-day Adventist church building was ready for dedication in Tramelan, Switzerland.* The structure built by the Roth family for 3,300 francs (US$660) stood in the lot just behind their home. It was tiny, but it was a beginning, and Ellen White was pleased with it. She was invited to be the dedicatory speaker. EGWE 250 2 Early in the morning, the day before Christmas, she took the train out of Basel, accompanied by William and Jenny Ings. The weather was appropriate to the season: EGWE 250 3 "We passed slowly along and the trees looked very beautiful laden down with pure, fresh snow.... I was back in my girlhood in my native state [of Maine] passing through the pine forests and exclaiming with delight at the lovely picture presented, but I had seen nothing to remind me of this scene so thoroughly as this morning. Thirty years ago such scenes were familiar in the state of Maine."--Manuscript 72, 1886. EGWE 250 4 One of the Roth boys was waiting at the station with another European "first" for Mrs. White--a sleigh ride in the snow to the Roth home. She was delighted with it. Believers had gathered from several Swiss churches for this important occasion, and that night Elder Erzberger addressed the Germans among them. EGWE 250 5 On Sabbath, Christmas Day, Ellen White spoke for the official dedication of the little chapel. Appropriately she took her text from 1 Kings 8, where the dedication of Solomon's Temple is described. EGWE 251 1 "It is true that the company at Tramelan is small ... but the Lord's presence is not confined to numbers.... We are thankful that God has put it into the heart of the Brethren Roth to build this comfortable, neat house for the worship of God.... The first tabernacle, built according to God's directions, was indeed blessed of Him. The people thus were preparing themselves to worship in the temple not made with hands--a temple in the heavens. The stones of the temple built by Solomon were all prepared at the quarry and then brought to the temple site.... Even so, the mighty cleaver of truth has taken out a people from the quarry of the world and is fitting this people, who profess to be the children of God, for a place in His heavenly temple."--Manuscript 49, 1886. EGWE 251 2 Then she recalled early churches in Battle Creek history: EGWE 251 3 "The first house* built in Battle Creek was only about one third larger than this, and when we entered that building we felt happy. The meetings heretofore had been held in a private house. We all felt poor, but we felt that we must have a place to dedicate to the Lord.... In two years it had to be given up for a larger one.† It was not long before the third had to be built, and then the present one which will seat three thousand persons.... We hope that the Lord will so bless your work that this house will prove too small for you. We expect to see other houses erected by our people and in this our faith will be revealed, for faith without works is dead. This house, so small as it is, is recorded in heaven. I can come to visit you with more courage now than heretofore because the people will see that you mean business."--Ibid. EGWE 252 1 She went on to talk about reverence in the house of God, and the solemn importance of worship together. She concluded: EGWE 252 2 "Above everything else, be at peace among yourselves ... and from this place may light and truth go out, and work upon the hearts of the people, and then your testimony will be felt. We must weave the principles of truth into our character and thus we can be prepared for the temple of God and be privileged to join in the anthem, Worthy is the Lamb."--Ibid. Future of the Advent People EGWE 252 3 Regarding the future of the Adventist people, she wrote that same year, 1886: EGWE 252 4 "Our people have been regarded as too insignificant to be worthy of notice, but a change will come. The Christian world is now making movements which will necessarily bring commandment-keeping people into prominence. There is a constant supplanting of God's truth by the theories and false doctrines of human origin. Movements are being set on foot to enslave the consciences of those who would be loyal to God. The law-making powers will be against God's people. Every soul will be tested. Oh, that we would, as a people, be wise for ourselves, and by precept and example impart that wisdom to our children! Every position of our faith will be searched into; and if we are not thorough Bible students, established, strengthened, and settled, the wisdom of the world's great men will lead us astray."--Testimonies for the Church 5:546. EGWE 252 5 The next morning as the workers were meeting to discuss church business they noticed a crowd gathering down the road a short distance. A man who had "celebrated" Christmas with too much liquor had stumbled into the deep snow the night before, and, unable to extricate himself, had frozen to death. "He had a mother living," Ellen White wrote sadly. "He had been a great grief to that mother, and now there will be mourning for this poor son who died in consequence of strong drink."--Manuscript 72, 1886. Crowd Gathers in Large Baptist Church EGWE 253 1 That afternoon Mrs. White was scheduled to speak in the large Baptist church in Tramelan. A notice was sent to the pastor of the church, but he refused to read it to his congregation, thinking she would dwell on the Sabbath question. Nevertheless, there were nearly 300 waiting to hear her when she arrived at the church. Her sermon was on genuine faith. She was naturally interested in the responses of the people, and as they filed out, many of them greeted her with expressions like: "I shall take home that which I have heard; I see nothing objectionable in it." EGWE 253 2 The minister of the church said he was very sorry he had not announced the meeting. Had he known the subject, he certainly would have. EGWE 253 3 Returning to Basel, Mrs. White was on hand for a meeting the next evening in which the nativity story was presented. She gave a short talk. Then a fragrant evergreen tree was brought in loaded down with money gifts for the Saviour. The reason for this service during the Christmas season was to secure financial help for the colporteurs in Russia. Their ministry was made difficult by the fact that the Seventh-day Adventist Church was not recognized by the government. The threat of imprisonment hung over their heads, and their labors were performed with enormous difficulty. The Christmas tree in Basel yielded 429 francs for their support. Quite a harvest! EGWE 253 4 In the Review, Sister White had written: EGWE 253 5 "We are now nearing the close of another year, and shall we not make these festal days opportunities in which to bring to God our offerings? I cannot say sacrifices, for we shall only be rendering to God that which is His already, and which He has only entrusted to us till He shall call for it. God would be well pleased if on Christmas, each church EGWE 254 1 would have a Christmas tree on which shall be hung offerings, great and small, for these houses of worship. EGWE 254 2 "Letters of inquiry have come to us asking, Shall we have a Christmas tree? will it not be like the world? We answer, You can make it like the world if you have a disposition to do so, or you can make it as unlike the world as possible. There is no particular sin in selecting a fragrant evergreen, and placing it in our churches; but the sin lies in the motive which prompts to action, and the use which is made of the gifts placed upon the tree. EGWE 254 3 "The tree may be as tall and its branches as wide as shall best suit the occasion; but let its boughs be laden with the golden and silver fruit of your beneficence, and present this to Him as your Christmas gift. Let your donations be sanctified by prayer."--The Review and Herald, December 11, 1879. EGWE 254 4 Ellen White in her counsels about Christmas observance recognized that there was no Bible support for the celebration of the day, but she was practical enough to see that Christmas could not be passed by unnoticed by parents. The children would not understand. The wise procedure would be to direct the minds and hearts of the little ones to Christ, whose "birthday" was being celebrated. So she counseled them to bring their gifts to Jesus as the Wise Men did. EGWE 254 5 Her teaching was positive. The counsels were practical and dealt with the everyday issues the church must meet in its pilgrimage through this world. EGWE 254 6 "Let us represent the Christian life as it really it; let us make the way cheerful, inviting, interesting. We can do this if we will. We may fill our own minds with vivid pictures of spiritual and eternal things, and in so doing help to make them a reality to other minds."--Ibid., January 29, 1884. ------------------------Chapter 26--Literary Work EGWE 255 1 As she was finishing her work of The Spirit of Prophecy, volume 4 (The Great Controversy), in California early in 1884, Ellen White penned these words: EGWE 255 2 "Write, write, write, I feel that I must, and not delay. Great things are before us, and we want to call the people from their indifference, to get ready for that day. Things that are eternal crowd upon my vision day and night. The things that are temporal fade from my sight."--Letter 11a, 1884. EGWE 255 3 As the book came from the press, Seventh-day Adventists bought it eagerly and they read it earnestly. For several years it had been promised as the fourth and climaxing volume of the four-book series recounting the great controversy story from the fall of Lucifer and Creation through the centuries to our day and then to the new earth. As the author embarked for Europe in 1885, the book was enjoying a good sale among church members, and plans were being laid for its publication as a volume to be sold by colporteurs. EGWE 255 4 Coming to Europe and living in the environment of Reformation history together with reports of the successful sale of The Great Controversy in America and the calls from her European brethren for the book in their languages led Ellen White to begin to plan for the enlargement of it and other of the conflict books, and particularly volumes one and four for sale, both within and without the church. EGWE 256 1 At first she thought of this as work she would undertake on returning to American shores. As the months stretched out and the realization finally came over her that if her work was to be effective she must continue on in Europe for a year or two, she, as we have seen settled down in Basel, making this her base for writing. EGWE 256 2 Having both her trusted helpers, Marian Davis, who had come to Switzerland in February, 1886, and her daughter-in-law, Mary White, to assist her, Ellen White looked forward to real progress in book preparation. Before she could turn to the enlarging of the great controversy story, she must do her part in furnishing her sermons and the account of her travels in connection with the European trip for the forthcoming book Historical Sketches of SDA Foreign Missions. EGWE 256 3 Under her supervision, decisions had to be made as to what to include and what to omit. Her sermons had to be edited. Then there were the historical articles prepared by the leading workers in Europe about the beginnings of the work--all these Marian had to check for accuracy and proper spelling of names. EGWE 256 4 By early November, Historical Sketches was completed. It was an attractive, 294-page, illustrated, two-column volume in English and would sell in America for 90 cents. But Marian was a little discouraged. She had come over in February to work on the Spirit of Prophecy volumes, she had been in Europe nearly a year, and Ellen White had up to that time almost no time to write for the new, enlarged books. EGWE 256 5 In addition to the work on Historical Sketches, there were editing and typing of testimonies to individuals, preparing and duplicating addresses to be read at camp meetings in America, and sending Ellen White's sermons and other articles for publication in the Review and Signs of the Times. EGWE 256 6 Finally, in December, 1886, Ellen White began seriously the work of revising and enlarging volume 1--Patriarchs and Prophets. EGWE 257 1 All through the first three months of 1887, she concentrated her efforts on the Old Testament history. The plan was to finish the manuscript in Europe and have the book published and on the market by Christmas of 1887. But forces were at work that changed her plans. EGWE 257 2 C. H. Jones, the manager of Pacific Press, in California, had written that there was a need for a new edition of volume 4, The Great Controversy. EGWE 257 3 Sales had been so good that the printing plates were already showing signs of wear. It was decided to reset the book in larger type. Meanwhile, J. G. Matteson had completed a Danish-Norwegian translation of the book, and the Scandinavian leaders were eager to publish it for their colporteurs. In America, Danish and Swedish immigrants were also calling for it. EGWE 257 4 Seeing the success of the book in America, German and French workers in Europe were eager to get The Great Controversy in their languages, and translators in Basel were ready to begin the work. EGWE 257 5 W. C. White talked the situation over with his mother and wrote to C. H. Jones that they would give the book a careful examination, smooth out some expressions that were not as clear as they might be, and add some more references at the foot of the pages. By mid-April, 1887, Ellen White had laid aside her work on volume 1 and had turned to volume 4, and was working diligently to get the latter book ready. EGWE 257 6 The writing of the great controversy story stemmed from several visions, but particularly two that were very comprehensive. One was given to Ellen White in 1848 and the other on March 14, 1858. In great panoramic views the history of the age-long conflict between Christ and His angels and Satan and his angels passed before her. Of this she later wrote: EGWE 257 7 "Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have EGWE 258 1 been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God's holy law.... EGWE 258 2 "As the Spirit of God has opened to my mind the great truths of His word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed--to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future."--The Great Controversy, x, xi, Introduction. EGWE 258 3 When in the summer of 1858 her first published account came from the press, it was comprehensive in its over-all outline, but brief and sketchy, and the high points of the great controversy story were encompassed in a book of 219 small pages.* Considering the fact that there were then fewer than three thousand Sabbathkeeping Adventists, the book rated well for size. EGWE 258 4 The volume opens with the words. "The Lord has shown me that Satan was once an honored angel in heaven." At least once for each page, by the use of such phrases as "I saw," "I was shown," "As I beheld," et cetera, the readers are reminded that what is before them is an eyewitness account, as it were, of the great controversy. EGWE 258 5 The main part deals with the life and work of Jesus, the early Christian church, the period of time to the Advent Movement, and then events to the new earth. EGWE 258 6 The span of centuries between the apostles and the Advent Movement is encompassed in twenty-one small pages. Nonetheless, the reader easily detects that the author is describing events as she in vision witnessed them transpiring. At times symbolic representations spanned and summarized the events of important periods. Chapter 17, entitled "The Great Apostasy," opens with the words: EGWE 259 1 "I was carried forward to the time when the heathen idolaters cruelly persecuted the Christians, and killed them."--Page 103. EGWE 259 2 "It was presented before me in the following manner: a large company of heathen idolaters bore a black banner upon which were figures of the sun, moon, and stars. The company seemed to be very fierce and angry. EGWE 259 3 "I was then shown another company bearing a pure white banner, and upon it was written Purity, and Holiness unto the Lord. Their countenances were marked with firmness and heavenly resignation. I saw the heathen idolaters approach them, and there was a great slaughter. The Christians melted away before them."--Page 105. EGWE 259 4 The next chapter, "Mystery of Iniquity," continues in the same vein, with the events of centuries reduced to a few scenes and some symbolic representations. EGWE 259 5 There is a five-page chapter titled "The Reformation," with Martin Luther and Melanchthon introduced (page 120) and other Reformers alluded to. EGWE 259 6 "Luther was chosen to breast the storm, and stand up against the ire of a fallen church, and strengthen the few who were faithful to their holy profession. He was ever fearful of offending God."--Page 120. EGWE 259 7 "I saw that Luther was ardent and zealous, fearless and bold in reproving sin, and advocating the truth.... Luther possessed fire, zeal, courage and boldness, and at times might go too far; but God raised up Melanchthon, who was just the opposite in character, to aid Luther, and carry on the work of reformation.... I was shown the wisdom of God in choosing these two men, of different characters to carry on the work of reformation. EGWE 259 8 "I was then carried back to the days of the apostles, and saw that God chose as companions an ardent and zealous Peter, and a mild, patient, meek John."--Pages 122, 123. EGWE 259 9 Coming to the Advent Movement, Ellen White opens the chapter titled "William Miller" with the words: EGWE 259 10 "I saw that God sent His angel to move upon the heart of a farmer who had not believed the Bible, and led him to search the prophecies. Angels of God repeatedly visited that chosen one, and guided his mind, and opened his understanding to prophecies which had ever been dark to God's people."--Page 128. EGWE 260 1 The internal evidence is clear. Ellen White in vision was shown events taking place and at the same time was taken "behind the scenes," so to speak, to gain a perception of the deeper meanings involved in what she saw. There is no evidence that there was imparted to her the whole of world history, or even all the events of the history of the periods that passed before her in panoramic view. But that she did see the transpiring of historical events involving the Christian church and the Reformation cannot be denied when one reads this initial E. G. White account thoughtfully. EGWE 261 1 The Great Controversy vision of 1858 created an interest on the part of James and Ellen White in reading the history of the Reformation of the sixteenth century, and they did so, comparing and interpreting the events in the light God gave to her as to events, their philosophy and significance. Of this her son W. C. White reports: EGWE 261 2 "When I was a mere boy, I heard her read D'Aubigne's History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. This has helped her to locate and describe many of the events and the movements presented to her in vision. This is somewhat similar to the way in which the study of the Bible helps her to locate and describe the many figurative representations given to her regarding the development of the great controversy in our day between truth and error."--W. C. White in an address to the General Conference Council, October 30, 1911. Quoted in The Ellen G. White Writings, 189.* EGWE 261 3 As time passed, two editions of the little 1858 book were sold out. The church had grown and could handle larger books. As the years passed by, in many visions certain parts of the great controversy story were repeated to Ellen White in greater detail. Consequently she decided to present the great controversy story in larger volumes. As she wrote of the Reformation, she quite naturally turned to accepted Reformation historians and in her description of events often quoted from them. EGWE 261 4 Of this she wrote in 1888. EGWE 261 5 "In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted."--Ibid., xii, Introduction. EGWE 261 6 And she explains: EGWE 261 7 "The quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject."--Ibid. EGWE 261 8 The book published in 1884 picked up the great controversy story with the account of the destruction of Jerusalem in A.D. 70, dealt with the apostasy of the Christian church, the Dark Ages, the Reformation, et cetera. This was followed by the account of the Advent Movement, the development of a church under the messages of the three angels of Revelation 14, then sweeps through in prophetic forecast to the second advent of Christ, the millennium, the destruction of the wicked, and the earth made new. It contained 492 pages of text, followed by certain appendix notes. EGWE 261 9 This was the book that Ellen White, now in Europe in 1887, with the aid of her literary assistants, was enlarging to meet a wider reading audience both in America and in Europe. EGWE 261 10 She found that her visits in the countries of Europe to places linked with the scenes of the Reformation aided in depicting the scenes by pen. Of this her son wrote: EGWE 261 11 "During her two years residence in Basel, she visited many places where events of special importance occurred in the Reformation days. This refreshed her memory as to what she had been shown and this led to important enlargement in those portions of the book dealing with the Reformation days."--W. C. White letter to L. E. Froom, December 13, 1934. Quoted in The Ellen G. White Writings, 127. EGWE 262 1 And while in Europe, as has been noted in chapter 9, as she reported her visit to Sweden and recounted the experiences of the child preacher, she wrote: EGWE 262 2 "Years ago the work of the first message in these countries was presented before me, and I was shown circumstances similar to those related above."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 206. EGWE 262 3 On one occasion W. C. White recounted an enlightening experience in Basel: EGWE 262 4 "One Sabbath, at Basel, as I was reading Wylie's History of Protestantism, telling about the experience of the Roman armies coming against the Hungarians [Bohemians], and how a large body of persecutors would see a little body of Protestants, and become frightened, and beat a hasty retreat. As I read it to Mother, she interrupted me, and told me a lot of things in the pages ahead, and told me many things not in the book at all. She said, 'I never read about it, but that scene has been presented to me over and over again. I have seen the papal armies, and sometimes before they had come in sight of the Protestants, the angels of God would give them a representation of large armies, that would make them flee.' EGWE 262 5 "I said, 'Why did you not put it into your book? [Spirit of Prophecy, volume 4]. She said, 'I did not know where to put it.'" W. C. White talk at Takoma Hall, Takoma Park, Maryland, December 17, 1905. Quoted in The Ellen G. White Writings, 126. EGWE 262 6 Of her visit to Zurich, Switzerland, he wrote: EGWE 262 7 "I was with Mother when we visited Zurich and I well remember how thoroughly her mind was aroused by seeing the old cathedral and the market place and she spoke of them as they were in the days of Zwingli."--W. C. White letter to L. E. Froom, December 13, 1934. Quoted in The Ellen G. White Writings, 127. EGWE 263 1 In later years she also recounted how her mind was refreshed as she was writing the history. EGWE 263 2 "While writing the manuscript of 'Great Controversy,' I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind."--E. G. White Letter 56, 1911. Published in The Ellen G. White Writings, 191, 192. EGWE 263 3 In her work in Basel, Ellen White was appreciative of having access to Elder Andrews' library now at the publishing house and could gain easy access to accepted historical works as she wrote, in the spring and summer, on The Great Controversy manuscript. EGWE 263 4 At the same time, the work was being prepared for translation. W. C. White explained in a letter to J. H. Waggoner dated April 15, 1887: EGWE 263 5 "We are now reading it [Vol. 4] through with those who are to translate it into German and French and by discussing various points we think it will enable them to make a better translation. We are finding some places where corrections should be made in the English and on some points Mother wishes to add. She is now writing about Huss, which will make chapter five a little larger. She is also writing about Zwingle." EGWE 263 6 Each morning then, at seven, a little group gathered in the office library: W. C. White, Marian Davis, B. L. Whitney, and the French and German translators. W. C. White commented on the type of problems they discovered: "We find several places where figurative language is used, which though perfectly plain to SDA's and those familiar with the Bible may not be clear to all the readers to whom your new edition will go." Years later, he recalled: EGWE 263 7 "When we reached those chapters relating to the Reformation in Germany and France, the translators would comment on the appropriateness of the selection of historical events which Sister White had chosen, and in two instances which I remember, they suggested that there were other events of corresponding importance which she had not mentioned. EGWE 264 1 "When this was brought to her attention, she requested that the histories be brought to her that she might consider the importance of the events which had been mentioned. The reading of the history refreshed to her mind that which she had seen, after which she wrote a description of the event."--The Ellen G. White Writings, 128. EGWE 264 2 In mid-April, 1887, Ellen White herself told of her work in a letter to her son Edson: EGWE 264 3 "I stopped my work on that [Vol. 1] to put additions into Volume 4. I work early and constantly until dark, then retire early and generally rise between three and four."--Letter 82, 1887. EGWE 264 4 Several years later she would recall: EGWE 264 5 "The words have been spoken in a charge to me, 'Write in a book the things thou hast seen and heard, and let it go to all people; for the time is at hand when past history will be repeated.' I have been aroused at one, two, or three o'clock in the morning, with some point forcibly impressed upon my mind, as if spoken by the voice of God.... EGWE 264 6 "I was shown ... that I should devote myself to writing out the important matters for Volume 4, and that the warnings must go where the living messenger could not go, and that it would call the attention of many to the important events to occur in the closing scenes of this world's history."--Letter 1, 1890. (May 14, 1890.) EGWE 264 7 Another objective of the revision and enlargement of The Great Controversy was to make it more understandable to the people of Europe: EGWE 264 8 "Mother has entered heartily into this work of making the book more suitable for European readers," W. C. White wrote, "and has added several important passages." EGWE 264 9 While this work was going on, the publication of the book in Norway and in America was held up, but with important additions coming from the pen of Ellen White there was nothing to do but wait. For more than a month, Mrs. White wrote energetically--early and late. Her diary entries sometimes contain nothing more than the number of pages she had produced: EGWE 265 1 April 23 22 pages letter paper April 24 22 pages letter paper April 25 32 pages letter paper April 26 17 pages letter paper, 12 pages notepaper April 27 wrote 18 pages letter paper April 28 20 pages letter paper April 29 8 pages letter paper, 12 pages note. EGWE 265 2 It was near the end of this period of intensive writing that she made the visit to Zurich referred to earlier. W. C. White explained the purpose: EGWE 265 3 "For several days we have been thinking of making a short visit to Zurich. We have been reading the account of Zwingle's work, and before leaving [Europe] we want to see his city. Mother is especially anxious to see Zurich, and we have some business matters to attend to also." EGWE 265 4 While good progress was made on the enlargement of The Great Controversy the work was unfinished when it came time to leave Basel for the last round of visits in Germany, Scandinavia, and England. Literary work usually takes longer than the most optimistic estimates of the time that would be involved. She would take the unfinished manuscript of both Patriarchs and Prophets and The Great Controversy back with her to America. At her Healdsburg, California, home she would finish The Great Controversy in April, 1888, and Patriarchs and Prophets in early 1890. EGWE 265 5 Nonetheless, Ellen G. White's literary work done in Basel formed an important segment of her published messages. ------------------------Chapter 27--The Final Months in Switzerland "Snapshots" from her diary EGWE 266 1 Late in 1886, as noted, Mrs. White began to think in terms of summarizing her efforts in Europe. Her thoughts turned to the success attending the proclamation of the Advent message in the Old World. Her reflections were not those of a tourist who had come to Europe to see the wonders of the stately old cities, or even the magnificent scenery. Her heart was impressed more by the work of God upon recreated human lives than the wonders of His created works. And she was concerned about the unfinished task of the church. EGWE 266 2 "I have now been in Europe 15 months. I have visited and labored in Switzerland, Italy, England, Denmark, Sweden, Norway and France. In all these places the banner of truth stands unfurled--the commandments of God and the faith of Jesus--and yet there are very many large cities as well as small that have not had the message proclaimed to the inhabitants."--Manuscript 76, 1886. EGWE 266 3 And now it was wintertime. And winter in mid-Europe and north of the Alps can be severe, with travel restrictions imposed by the icy weather. We see Ellen White in the coldest months of late 1886 and early 1887, limiting her work largely to Basel. EGWE 266 4 A brief preview of the high lights of those final months in German-speaking Switzerland before returning to America provides the following snapshot pictures of her activities: EGWE 267 1 Sabbath, January 1, 1887: As always, Ellen White is challenged by the prospects of a new year with its fresh opportunities, and its privileges and responsibilities. It was to her a time to begin again. EGWE 267 2 In her diary she wrote about a special little gathering in Basel: EGWE 267 3 "I spoke to 25 who understood English, without an interpreter, in regard to our duty and obligations to God and how to begin the year aright. We then had a social meeting. Many testimonies were borne and many confessions made well wet down with tears. It was a profitable meeting."--Manuscript 29, 1887. Another Visit to Tramelan EGWE 267 4 On February 5 through 7 she is again at Tramelan for a weekend of meetings accompanied by Elder Ings with Jean Vuilleumier as interpreter. EGWE 267 5 In the Sabbath afternoon meeting she took her text from Malachi 3:16-18 and 4:1, 2. God gave her freedom in speaking. The Spirit of the Lord took her words and brought them home with power to the hearts of the listeners, and in the social meeting that followed, "Many testimonies were borne with deep feeling." EGWE 267 6 This heart-warming meeting was typical of the Spirit-filled revival and reformation services conducted by Ellen White wherever she went, not simply in Europe, but in Australia and America. The results were always wholesome with conversions and baptisms of new people, and the undergirding of the faith of the believers. While the meetings were not spectacular, there developed a cumulative wave of power and influence that swept over the churches of Europe while Mrs. White was among them like the rising surf of the sea--washing and cleansing as it rose and fell. EGWE 267 7 The care of Brother Guenin is an example of this influence. He testified with thanksgiving and praised the Lord because of recent changes that had developed in his own family. His eldest son, who had dropped out of the church for about a year, was present at the meeting and "spoke with deep feeling, confessing his wrongs. His tears flowed freely. He said he would change his course.... He seemed to be in real earnest," she wrote (Ibid.). EGWE 268 1 Brother Guenin's wife arose and admitted that she had entertained prejudice in her heart regarding visiting ministers from America, and this had kept her away from the Lord and the church. "But a change came over her and she expressed her desire to take part with the people of God" (Ibid.). EGWE 268 2 And there was Guenin's brother for whom he had prayed for years. This man lived a few miles from Tramelan. He was deeply exercised upon the Sabbath. He told his wife that he could not work another Sabbath. His tools were so heavy in his hands when he labored with them on the Sabbath day, it seemed as though they would drop to the floor. So he understood this to be God's confirmation of His truth. He fully decided to keep the Sabbath. With his brother's conversion, Brother Guenin's testimony was one of buoyant and cheerful praise. God had truly worked miracles on behalf of his relatives. EGWE 268 3 There were other testimonies. For example, a "young man who had fallen into great sin arose and made a humble confession and asked the forgiveness of those he had injured" (Ibid.). EGWE 268 4 There was still another case, an intelligent man, "deeply interested in the truth." Prayers had been offered that this gentleman would take a decided stand. This he did finally, expecting to lose his position, but his employer told him to go on as he had done before, and thus the Lord worked in his favor. EGWE 268 5 At the close of the meeting Brother Guenin "went to all in the house shaking hands while the tears ran down his face. He shook hands with his three sisters--all strong in the faith--and saluted them. He seemed to be deeply affected. There was weeping upon the necks of some of the brethren as they embraced each other. Sister Roth said, 'Peace has come into my house'" (Ibid.). Temperance Lecture in Baptist Chapel EGWE 269 1 On Sunday Mrs. White spoke on the subject of temperance to approximately 200 people in the National Baptist church. The National minister opened the meeting with prayer and singing. For two hours she spoke to an audience who listened with respect to this earnest little mother from faraway America. "There was not one who was asleep or uneasy," she could testify (Ibid.). EGWE 269 2 This was Sister White's third visit to Tramelan, and it came only a few weeks after the Christmas Day dedication of the church in 1886. In spite of her brief stay, she spoke four times and wrote 50 pages of notepaper to church members who needed counsel. EGWE 269 3 She returned to Basel, Monday morning, February 7, leaving at eight o'clock in a sleigh. At the station she took a little train with only two compartments, in which she rode six miles to Tavannes. Then she stepped on board the regular train, which took her without change to Basel. The Swiss Conference of 1887 EGWE 269 4 Reporting in the Review and Herald, Mrs. White wrote: EGWE 269 5 "The Swiss Conference commenced here Thursday evening, February 17. There were quite a number present from abroad.... We have had delegates ... from France, Switzerland and Italy, and also a good representation of our brethren and sisters; and as I looked upon the people assembled, and saw such an intelligent, interested congregation as filled our chapel so that extra seats had to be brought in, my heart was filled with gratitude to God to see the marked change, the improvement over one year ago. I knew that the Lord had been at work by His Holy Spirit, and could see that progress had been made in many directions. There have been additions to the churches in La Chaux-de-Fonds, Lausanne, and Basel, and in other places; and as one soul saved is of more value with God than the whole world, why should we not praise God for this good work?"--April 19, 1887. EGWE 270 1 On Friday she preached from one of her favorite texts, John 15:1-8. Three meetings were assigned to her for the Sabbath day--morning, afternoon, and evening. Her subject at the evening service was drawn from Daniel, chapter one. Temperance was a theme God had represented to her as of great importance. She continued on Sunday morning to stress the broad place of temperance in the Christian's life. This time her text was Romans 9:24-27. EGWE 270 2 ."I never felt more in earnest when addressing a people on the subject of temperance, and we had evidence on this occasion that many hearts were deeply impressed. A request was made for me to speak again on the subject of temperance Sunday evening, which I did. There seemed to be no diminishing of the interest. After the discourse Sunday evening, the pledge was circulated, and one hundred and thirty-seven names were attached."--Ibid. Signing the Temperance Pledge EGWE 270 3 But some of the Adventists would not sign the temperance pledge. The reasons given were not justified, however. Mrs. White explained: EGWE 270 4 "Their excuse was that their work called them into places where wine would be passed to them (as is customary in this country), and they could not refuse to take it for fear of offending those for whom they worked. I thought that here was a very good opportunity for them to lift the cross, and let their light shine forth as God's peculiar people whom He was purifying unto Himself. EGWE 270 5 "We should never be ashamed of temperance in all things, while we remember Christ's long and painful fast to break the power of Satan's temptations over the race upon the point of appetite. Christ fought the battle in painfulness, in weakness, and conquered Satan, making it possible for man to conquer in the name and strength of Jesus Christ. Then why should the followers of Jesus be ashamed to refuse the tempting wine cup?"--Ibid. EGWE 270 6 And what was to be done about the drinking of beer? Was this matter of no consequence for the Adventist? EGWE 271 1 "The beer-drinkers will present their glasses of beer, and those who claim to be children of God may plead the same excuse for not signing the temperance pledge,--because they will be treated with beer, and it will not be agreeable to refuse. These excuses may be carried to any length, but they are not of any weight; and we were sorry that any who claimed to believe the truth should refuse to sign the pledge--refuse to put barriers about their souls and fortify themselves against temptation. They choose to leave the bars down, so that they can readily step over and accept temptation without making the effort to resist it."--Ibid. EGWE 271 2 The servant of God brought the test of temperance home to the consciences of the people with fine distinction: EGWE 271 3 "Jesus endured the painful fast in our behalf, and conquered Satan in every temptation, thus making it possible for man to conquer in his own behalf, and on his own account, through the strength brought to him by this mighty victory gained as man's substitute and surety. We thank the Lord that a victory was gained upon these points, even here in Basel; and we hope to carry our brethren and sisters up to a still higher standard to sign the pledge to abstain from Java coffee and the herb that comes from China. We see that there are some who need to take this step in reform."--Ibid. EGWE 271 4 The Swiss Conference continued until March 8. During the nearly three weeks of the session Ellen White spoke 17 times. Apparently there were some obstreperous and harsh spirits to be conquered, for Ellen White felt the need for words to be spoken about kindness and patience, and on Sunday, March 6, she addressed the workers from Ephesians 6:10-12. Then she wrote: "My mind was taken into a channel wholly unexpectedly to me upon the subject of patience and kindness and forbearance with one another."--Manuscript 29, 1887. Practical Help for the Workers EGWE 271 5 And there were other matters "closer to home" that required attention. One of the difficulties to be faced at headquarters centered on a young lady named Alace, daughter of a dedicated press worker. Alace had run away from home. Ellen White explained that "this is the fruit of ... flirtations and courtships." This is no doubt considered a little chapter in romance resulting from the reading of "fiction and romance," she said. Young people who read their Bibles did not "do these things." (Ibid.) So we see her seeking to lead the youth in Basel to the Word of God. "Wherewithal shall a young man [woman] cleanse his way? by taking heed thereto according to thy word" (Psalm 119:9). EGWE 272 1 And when the "cooks" at the publishing house were scrimping a bit on the meals the practical and realistic Mrs. White urged an abundance of nourishing food. About a month after the Swiss Conference terminated, she had a meeting with the families connected with the publishing house. "I spoke very plainly," she said, "about how the boarders should be treated and how the table should be furnished with nourishing food.... We hope for a change in some respects for the better."--Ibid. EGWE 272 2 In mid-April she wrote that "we are straining every power to close up our work in Basel.... We shall leave here for Prussia on the 20th of May for conference meetings" (Letter 82, 1887; Manuscript 29, 1887). Here were indications that the decision had been made to terminate the extended European trip and head westward to her homeland. Visits to Zurich EGWE 272 3 But before leaving they felt they must spend a day in Zurich. So May 12, in the company of W. C. White and his wife, Marian Davis, and Elder Whitney, Mrs. White left by train for this adventure. It was a rainy, cloudy day. At noon they arrived in the famous northern city of Switzerland where Ulrich Zwingli proclaimed the truth of justification by faith during the sixteenth century. EGWE 272 4 Elders Conradi and Erzberger met the party at the train station. One of the first events of the day was to visit a distinguished Zurich landmark, the Gross Munster with its twin towers, a portion of which was said to have been built about A.D. 300. Mrs. White was told that in those early times the chapels had no seats. The congregation simply stood and listened to the preacher. EGWE 273 1 In a little chapel near the church she delighted in scanning the ancient books in Latin and Greek. Zwingli's Bible fascinated her. She "saw the veritable writing of Zwingli," she said. EGWE 273 2 Emerging into the sunlight again, they viewed a life-sized monument of Zwingli. The statue, done in bronze, represented the Reformer as both soldier and chaplain, about to go into battle. EGWE 273 3 "One hand rests upon the handle of his sword," she wrote, "while in the other hand he clasps a Bible."--Manuscript 29, 1887. W. C. White half a century later wrote of his observations on that day: EGWE 273 4 "I was with Mother when we visited Zurich and I well remember how thoroughly her mind was aroused by seeing the old cathedral and the market place and she spoke of them as they were in the days of Zwingli."--W. C. White letter to L. E. Froom, December 13, 1934. EGWE 273 5 The next year she was to write about Zwingli and his struggles on the field of religious faith and actual war in The Great Controversy: EGWE 273 6 "In Switzerland as in Germany, there came dark days for the Reformation. While many cantons accepted the reformed faith, others clung with blind persistence to the creed of Rome. Their persecution of those who desired to receive the truth finally gave rise to civil war. Zwingli and many who had united with him in reform fell on the bloody field of Cappel."--Pages 211, 212. A Boat Ride on Lake Zurich EGWE 273 7 "After dinner, accompanied by Brother Erzberger, we had a very pleasant ride on Lake Zurich in a row boat. The water was very smooth and we had a good view of the cantons on [around] Zurich Lake. We could see the mountains in the background. This lake is thirty-five miles long and we could gather a good idea of the extent of Zurich and the many cantons situated on the borders of the lake. This is a beautiful expanse of water enclosed with banks which swell upwards with terraced vineyards and pine forests from amid which hamlets and white villas gleam out amid the trees and cultivated hills, which give variety and beauty to the scenery, while in the far-off distance the glaciers are seen stretching their icy peaks to the very skies, blending with the golden clouds. On the right the region is walled in with the craggy ramparts of the Abbis Alps, but the mountains stand back from the shore and this permits the light to fall freely upon the bosom of the lake and on the ample sweep of its lovely and fertile banks, giving a charm to the picture that the pen of the artists could not possibly describe."--Manuscript 29, 1887. EGWE 274 1 It was in the midst of this natural beauty and splendor that Zwingli, the Swiss Reformer, presented the beauties of Christ the Creator and Redeemer to the Swiss people. EGWE 274 2 May 20 Ellen White speaks on the Sabbath day to the believers in Basel for the last time. It is a time of sadness, for she leaves the brethren and sisters with whom her life was so intimately entwined for nearly two years, and now she is saying good-by with the prospect of never seeing them again in this world. EGWE 274 3 Tuesday, May 23, with Sister Ings, she departs from Basel, catching the train and moving northward into Cologne and Vohwinkel, Germany, for appointments. Then on to Scandinavia and Great Britain for her final visits before sailing for America in early August. ------------------------Chapter 28--Germany and the Vohwinkel Vision A divine call for unity and good will EGWE 275 1 In the major coal mining and industrial region of West Germany, bounded on the south by the Ruhr River, are found populous and wealthy cities like Dortmund, Essen, Dusseldorf, Cologne, and Wuppertal. A suburban area of present-day Wuppertal is known as Vohwinkel. Nearby is Elberfeld. In those two small communities Adventists had early formed little companies. EGWE 275 2 When Sister White arrived at Vohwinkel on Friday afternoon, May 27, she was accompanied by Sister Ings and by L. R. Conradi, who had joined them that afternoon at Mainz. The surrounding country was all a part of old Prussia, from which the "Iron Chancellor," Bismarck, had reached out to consolidate the German state into an empire. EGWE 275 3 The little companies of Adventists came together for a general meeting at Vohwinkel with eager expectations, for Sister White had not preached in Germany before. She spent Friday night at the home of a local church elder who lived "in a pleasant location" several miles out in the country. EGWE 275 4 Ellen White "found the churches ... in difficulty," and she saw their need for special counsel and help at this time (The Review and Herald, September 27, 1887). Unkind criticism had crept into the church, and factions and hard feelings had resulted. EGWE 276 1 Conradi spoke Friday evening to an interested, attentive audience. The German leader was a dynamic, executive type of man, and his influence could be felt. The Vohwinkel Vision EGWE 276 2 That night as Ellen White slept, a dream was given to her in which she observed a small company who had assembled for a religious meeting. The Lord appeared to them as a church visitor and spoke to them with love and tenderness. The next day, Sabbath, May 28, she wrote out this remarkable revelation, which obviously applied to the Vohwinkel company: EGWE 276 3 "Last night I dreamed that a small company were assembled together to have a religious meeting. There was one who came in and seated himself in a dark corner where he would attract little observation. There was not a spirit of freedom. The spirit of the Lord was bound. Some remarks were made by the elder of the church and he seemed to be trying to hurt someone. I saw a sadness upon the countenance of the stranger. It became apparent that there was not the love of Jesus in the hearts of those who claimed to believe the truth and there was, as the sure result, an absence of the Spirit of Christ and a great want both in thoughts and feelings of love for God and for one another. The assembling together had not been refreshing to any one. The Stranger Addresses the People EGWE 276 4 "As the meeting was about to close, the stranger arose and with a voice that was full of sorrow and of tears, he told them that they had a great want in their own souls, and in their own experience, of the love of Jesus which was present in large measure in every heart where Christ took up His abode. Every heart renewed by the Spirit of God would not only love God but love his brother, and if that brother made mistakes, if he erred, he must be dealt with after the gospel plan. Every step must be followed according to the directions given in the word of God.... The stranger continued by asking several questions: EGWE 277 1 "You seem willing to wound and bruise the hearts of one another. Is this the pattern Jesus has given you? Where is His manner of dealing? Do you find yourselves sustained in having so little love and forbearance, so little patience for your brethren? Have you forgotten the words of Christ, 'A new commandment I give unto you, That ye love one another as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another? [John 13:34, 35] 'He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.' [John 14:21] EGWE 277 2 "You are not cultivating love to God or love to your brethren. Be careful how you treat the purchase of the blood of Christ. There will be need of plain and faithful reproving of evil works, but let the one who takes this work upon him know that he is not separated from Christ by evil works himself. He must be spiritual and restore such an one in the spirit of meekness. Unless he has this spirit he has no duty to reprove or to correct his brothers, for he would create two evils in the place of curing one.... EGWE 277 3 "That which distinguishes the character and conduct of Christians from all others is the principle of holy, Christlike love, which works in the heart with its purifying influence. The true Christian will work the works of Christ in giving expression in deeds of love one to another. With this living, abiding, working principle in life and in character no one can resemble the world. If you know the character and works of Christ you will know the disposition and conduct of Christians. Christ hated evil so much that sin and evil met a strong rebuke from His lips and from His example. While He hated sin He loved the sinner.... EGWE 277 4 "How much greater strength you might have had as sons and daughters of God if you had loved God supremely and your neighbor as you love yourself. How much higher ground you might stand upon if you had been following on to know more and more of the truth and gathering more and more divine light to shine forth in good works to all around you. EGWE 277 5 "Your works are not pleasing to God but pleasing to the enemy. You have lessons to learn in the school of Christ before you will be fitted for heaven. Your self, your ways, your sharp traits of character make you unskillful in dealing with minds and hearts.... If you allow yourselves to be dictatorial, accusing, and judging your brethren, and with unsanctified hearts and unholy tempers seeking to mend their wrongs, you do unskillful work and drive souls away from the service of Christ.... EGWE 278 1 "You must take hold of God with one hand while with the other hand, in love, you lay hold upon the erring and the sinner and draw them to Jesus. Pray with them, weep with them, feel for their souls, love them, and never let go of them. This is the love Jesus has expressed for you. You must ever strive for unity and forbearance and love. Never draw apart, but press together, binding heart to heart and making supplications in the Spirit. Then the power of God will work in your midst and many souls will be brought to the truth through your influence."--Manuscript 32, 1887. EGWE 278 2 All of this seemed as real to Ellen White in her dream as if she had seen and heard the stranger in person. But who was he? The tone of his voice, his words and manner, seemed familiar. She continued: EGWE 278 3 "He was again seated and the sun, which had been hidden, beamed forth and shone full upon his person. What a revelation! All knew in a moment who had been speaking to them. They said one to another: 'It is Jesus; it is Jesus!' and then such confessions of sins as were made and confessions to one another. There was weeping, for the hearts seemed to be broken, and then there was rejoicing and the room was filled with the mellow light of heaven. The musical voice of Jesus said, 'Peace be with you.' And His peace was." -Ibid. The Sabbath Meetings EGWE 278 4 That Sabbath morning--just a matter of hours after she had the dream--she addressed a large audience, many of whom were non-Adventists. "While we were assembled together in this humble place of worship,"* she wrote, "I felt indeed the peace of Christ. I felt that Jesus and angels were present" (The Review and Herald, September 27, 1887). EGWE 279 1 Conradi was a bit surprised after she finished her sermon when she suggested that the believers have a "social meeting." Nothing of this kind had ever taken place in the Vohwinkel church. Except for a few who may have visited the church in Basel the congregation didn't even know what a social meeting was! EGWE 279 2 The usual procedure was to assemble together on the Sabbath day and pray for one another, then, because they had no minister to preach to them, go back to their homes; but, testimony services, who had ever heard of such! Sister White kindly insisted that such a meeting should be held, and she said, "The Spirit of the Lord was certainly in our midst." And when it ended they could say, "We had an excellent social meeting." a rich blessing flowed into all hearts present. Most of the believers participated. "My heart was made glad in the Lord to see so many who were indeed lights in the world" (Ibid.). EGWE 280 1 There were still more meetings that memorable weekend in Vohwinkel. On Saturday night she made a special appeal for unity and harmony among the brethren: EGWE 280 2 "I was urged to speak again ... at eight o'clock, which I did, upon the subject of making special efforts for harmony, and the necessity of the church having their minds occupied with thoughts upon the truth, the Saviour, and the future life. By living and walking in the truth themselves they will not be employed in talking of the errors and mistakes of others. After I had ceased speaking, Brother Conradi continued the meeting until midnight. EGWE 280 3 "Sunday, Brother Conradi spoke in the morning upon missionary work. At three o'clock I spoke to those assembled from 1 John 3, verses 1-3. I felt much freedom, although weak for want of food which I could not take upon my stomach. Brother Conradi labored with them faithfully, and I think with good success. There was a healing of their difficulties, except with one brother who left the meeting. Brother Conradi went after him and labored with him until two A.M., with a good prospect of the difficulties being healed."--Manuscript 32, 1887. Counsel Regarding Little Companies EGWE 280 4 The substance of her message at Vohwinkel, Mrs. White reported in the Review: EGWE 280 5 "Let these little companies who seldom have preaching, cling more firmly to Jesus. Let them settle this point first of all, that they are willing to walk in the narrow, cross-bearing path where Jesus has traveled before them. Then let them appropriate to themselves God's promises of divine guidance.... With these precious promises we need not be discouraged. EGWE 280 6 "God is not ignorant of the trials and the temptations of any one of His dear children, and if they cherish love and peace and harmony in their midst, how pleasing is this to Jesus! He prayed to His Father that His disciples might be one as He was one with the Father. Now if every one, whatever may be the surroundings, whatever the circumstances, will labor to answer the prayer of Christ in their feelings, and their words, and their actions toward each other, then they will be cooperating with the Lord Jesus in His work, and all Heaven will rejoice."--September 27, 1887. EGWE 280 7 Sister White understood the large potential of a little company of believers, such as the one in Vohwinkel, in sharing their faith. Did she perhaps view the expansion and dimension of the future work in Germany? Its substantial growth in the years that followed? "What great good a very few may do if they are wholly united in Christ! ... They are channels of light to the world," she wrote hopefully. EGWE 280 8 In conclusion she admonished: EGWE 280 9 "Let each individual member of the Church feel that he is responsible in a large measure for the strength and prosperity of the church. While you do to the very utmost of your ability, God will as surely do His part, giving you divine enlightenment. God will work, and you must work to the same end to accomplish the same purpose, as faithful soldiers of an army work in harmony with the plans and purposes of their officers. Our will must be surrendered to the will of God. These churches that are small may be living, healthy, strong churches. "I shall never forget this little company and the pleasant associations we have had with them in the worship of God. I should have been pleased to speak to these precious souls directly, but I am thankful that I had the privilege of speaking to them through an interpreter. A Paul may plant, an Apollos may water, but God gives the increase."--Ibid. Meetings in Gladbach EGWE 282 1 On Monday morning the little party left Vohwinkel for Gladbach, a city of some size, south of Vohwinkel and just to the north and east of Bonn, the present capital of West Germany. Sister White was pleased to find Brother Doerner at the station to meet them. They took a hack and were brought to the home of his mother. There Sister Doerner lived with her two daughters who were also Seventh-day Adventists. EGWE 282 2 A good German breakfast was waiting to be served, but Ellen White could not eat. She was forced to lie down and rest, and scarcely had strength to sit up. Illness in Basel and the strenuous meetings before she left for Germany left her almost exhausted. EGWE 282 3 She wrote of the Doerner family: EGWE 282 4 "Sister Doerner is the daughter of Brother Lindermann, who has kept the Sabbath for twenty-five or thirty years. He is now living, and is 83 years of age. It is through his influence that the Doerner family has received the Sabbath. There are three brothers who at the present time are observing the Sabbath. They are united owners of a large manufacturing establishment, in which cotton goods and cotton and woollen goods are made."--The Review and Herald, October 11, 1887. Impact of J. H. Lindermann's Work EGWE 282 5 About 30 years before, J. H. Lindermann, as the result of his own investigation of the Bible, came to believe that Christ would return to the earth in the near future. In 1867 he had advanced in his studies to the place where he saw the seventh day as the true Sabbath. Not only did he preach his views but he published these doctrines in pamphlets. Little companies then sprang up from the seed planted at Vohwinkel, Solingen, Gladbach, and Rhedt. EGWE 283 1 News of Lindermann's Sabbathkeepers became known to Seventh-day Adventists in Switzerland as the result of a providential contact with an itinerant beggar. A Swiss believer had befriended that beggar. If he had not done so the word might not have reached them at all! EGWE 283 2 James Erzberger wrote to Lindermann, and he received in reply an invitation to come and visit the group at Elberfeld in the Wuppertal area. Erzberger brought J. N. Andrews with him, and they were delighted to find a company of about 50 expectant people ready to listen to the precious truth they had to bring. EGWE 283 3 It was from among Lindermann's followers that the nucleus for the Vohwinkel church was formed, one of the first Seventh-day Adventist German churches in the world, and members of Lindermann's immediate family were among those who became Seventh-day Adventists. EGWE 283 4 On January 8, 1876, James Erzberger baptized eight persons at Solingen, a city famous for its fine steel cutlery. It was the first Seventh-day Adventist baptism in Germany, and the little group was organized and became the first Seventh-day Adventist church in the country, with 25 members. The believers at Vohwinkel were organized at about the same time. EGWE 283 5 The Germans maintained the work of God without financial assistance from Switzerland. However, in 1884 the churches at Solingen and Vohwinkel joined the newly organized Swiss Conference. Visiting the Church at Gladbach EGWE 283 6 While at Gladbach, Sister White was charmed by the well-kept grounds at the Doerner home, ornamented with a variety of trees, shrubs, and flowers. The beauty and fragrance acted like a natural healing therapy upon her body and mind. She walked in the garden reflecting upon creation's lovely wonders. EGWE 284 1 She wrote later: EGWE 284 2 "While I was in Europe, a sister ... who was in deep distress, wrote to me, asking for some word of encouragement. The night after I had read her letter I dreamed that I was in a garden, and one who seemed to be the owner of the garden was conducting me through its paths. I was gathering the flowers and enjoying their fragrance, when this sister, who had been walking by my side, called my attention to some unsightly briers that were impeding her way. There she was mourning and grieving. She was not walking in the pathway, following the guide, but was walking among the briers and thorns. 'Oh,' she mourned, 'is it not a pity that this beautiful garden is spoiled with thorns?' Then the guide said, 'Let the thorns alone, for they will only wound you. Gather the roses, the lilies, and the pinks.'"--Steps to Christ, 116, 117. EGWE 284 3 Mrs. White then asked: EGWE 284 4 "Have there not been some bright spots in your experience? Have you not had some precious seasons when your heart throbbed with joy in response to the Spirit of God? When you look back into the chapters of your life experience do you not find some pleasant pages? Are not God's promises, like the fragrant flowers, growing beside your path on every hand? Will you not let their beauty and sweetness fill your heart with joy?"--Ibid., 117. EGWE 284 5 That afternoon she preached a touching sermon from John 15:1-3, Brother Conradi interpreting. She seemed to feel her subject intensely. "The truth was to me a reality," she explained, "and I felt that God indeed gave me special strength and imparted to me of His Holy Spirit while speaking. I saw before me an intelligent company who had but few privileges and little labor from the ministering brethren. We hope and pray that this meeting may prove a blessing to those who were present."--The Review and Herald, October 11, 1887. Often during her lifework did the Lord's servant preach from John, chapters 14 and 15. EGWE 285 1 The next morning the little itinerant company boarded the cars for Hamburg on their way to Copenhagen. "We saw as we neared Hamburg," wrote Ellen White, "that there was a great fire. The flames seemingly reaching to the sky above us, lighting up everything around. It was a grand scene. We learned that the ships and warehouses were in flames from petroleum which had exploded."--Ibid. EGWE 285 2 One half hour later at Altona, "beyond Hamburg," Ellen White's party changed cars and proceeded by rail and ferry on to Copenhagen. ------------------------Chapter 29--Lewis R. Conradi EGWE 286 1 L. R. Conradi, with whom Ellen G. White labored in Vohwinkel, was a native of Germany who had gone to America when he was 17. While in the United States he had become a Seventh-day Adventist. He was a graduate of Battle Creek College, an intelligent man with unusual gifts and abilities. He finished the four-year college course in eighteen months and then labored successfully in America among the German-speaking people in the Midwestern States. He was ordained to the gospel ministry in 1882. And now, as we have already noted, at the age of 30 he had returned to Europe with W. C. White in February, 1886. From time to time he worked closely with Ellen White as her translator. She was gratified that he was back in Europe. EGWE 286 2 In the months that followed, he labored with zeal and sacrifice in Russia.* While in the Crimea he itinerated with a native Russian believer, Gerhard Perk, a former Mennonite who had been converted through reading Seventh-day Adventist literature. Conradi was accused by the Russian authorities of teaching Jewish heresy and was imprisoned for forty days. When Ellen White heard of it she was greatly distressed and wrote to him a kind and understanding letter. She assured him that "we will have special care for your wife and child." "We have not forgotten you but we have presented your case to the highest tribunal,--the great sovereign of the worlds. The Lord whom we serve will deliver you in His own good time."--Letter 49, 1886. EGWE 287 1 In this comforting letter she wrote also about the triumph of the truth of God, indicating that nothing that the enemies of the gospel could do would permanently hinder the spread of the message of truth. EGWE 287 2 Sister White continued: EGWE 287 3 "God reigns, and notwithstanding His majesty He loves the most helpless, the most suffering ones among His children. God is showing us evidences of His power, and truth will triumph. God will uproot every error in doctrine. Every truth will be immortal. Commit the keeping of your soul to God as unto a faithful Creator. The angels of God are round about you. Have faith in God. Remember Jesus your Redeemer and see what He endured. When the apostles of Christ were thrust into prison, angels of God came within the prison walls and ministered unto them. Oh the tenderness, the compassion of God. He says, 'Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee.'"--Ibid. Conradi's Rise to Leadership EGWE 287 4 Later we see Conradi safely back in Germany preaching in Hamburg where he established at 41 Sophienstrasse the headquarters for the developing German church. EGWE 287 5 He steadily advanced in leadership. In 1891 all of Germany and Russia were detached from the Central European Conference and placed under his direction. EGWE 287 6 Conradi always labored with zeal and energy. In 1901 the General European Conference was created, and he became its first chairman and in 1903 a General Conference vice-president. He remained head of the work in Europe (later as president of the European Division) until 1922. (See SDA Encyclopedia, pp. 302., 303.) EGWE 287 7 The hardy German leader was an able writer with a number of books to his credit, notable among which was his own revision and enlargement of J. N. Andrews' History of the Sabbath. Conradi and the Sanctuary Doctrine EGWE 288 1 Unfortunately, as the years passed, Conradi became entangled with strange new views about the nature of the cleansing of the sanctuary and the actual events connected with the crucial 1844 date. To him developments in the Middle East in 1844 fulfilled the prophecy of Daniel 8:14. Conradi also came to believe that the proclamation of the three angels' messages of Revelation 14 was fulfilled in the work of the Reformers, particularly the Reformers of the sixteenth century. He saw no special providences of God in the beginnings of the Seventh-day Adventist Church. EGWE 288 2 Conradi's departure from the faith did not come to its climax in the events of a day or a month or a year. According to his testimony the beginning of his problems dated back of 1886, and they were intensified at the Minneapolis General Conference in 1888 when he resisted the presentation of E. J. Waggoner's views on righteousness by faith. Mrs. White, of course, supported Waggoner's preaching of the doctrine of righteousness by faith. This fact put Conradi in a difficult position. Would he or would he not disparage Mrs. White? In time it became quite clear that he did not hesitate to do this. A Letter of Confession to Sister White EGWE 288 3 In 1891, however, he had second thoughts about his independent position, and he sincerely regretted his antagonistic spirit. He discloses this in a handwritten letter of confession to Sister White written in August, 1891. The letter follows: "Dear Sister in Christ, EGWE 288 4 "You may be somewhat surprised to receive a letter from me, but during this past week I felt impressed that to write to you and free my heart, would be only another weight cast aside that may hinder me in my heavenly race. You will therefore pardon when I take some of your valuable time; I shall try to be short. EGWE 289 1 "When I first became connected with this people, over 13 years ago, I learned by experience what it is to taste the peace of God and the surety of sins forgiven, also to be free from the bondage of sin. As to theory, I confess I had but little light on this point, as on many others. For nearly seven years I remained victor, making steady progress. It was my privilege to make you and your dear husband's acquaintance shortly after embracing the truth and I shall never forget his kindness, as he bought me the coat in which I graduated and gave me the charts when I began to preach. But when I came to Europe, rather a short time previous, defeats came, at first only slight, at long intervals. While my desire was to work for union, yet I had not always the right feeling toward you. EGWE 289 2 "The peculiar circumstances at Basel were no help to me and I was slowly losing ground. When I went to America I hoped to be helped, but the Minneapolis meeting only added darkness. Your words proved true in my case. I tried to conquer by keeping at work; this helped for seasons, partly, but the bondage remained. O, how dark are the hours of bondage, if one has tasted freedom before! Had it not been for the freedom and experience gained before this time, I do not know where I would have drifted! EGWE 289 3 "But the sweet peace of God no longer abideth. I would enjoy freedom and feel His blessings during meetings, but when over there the bondage returned, it was an 'up' and 'down' and it rather went down, then up. More than once I laid stretched on the floor, asking God to help, but I was not willing to break fully with the idol sin. When I heard of the good meetings last General Conference, I thought if it is only true. I went to London and gained some more light as to my true condition, made some steps, but did not succeed or gain the victory fully. EGWE 289 4 "Brother Olsen came to Hamburg and we went to Basel. I again went further and struggled and wrestled, until a week ago I came again to Hamburg. The condition of my wife and the unsettled state of our affairs weighed heavily and while I pleaded with God, I can say for once more, I have been freed, the sweet peace of God has returned to abide, and today I [would] rather give life and all than to lose it again by sin. EGWE 290 1 "O, it tastes so precious, after years of spiritual dearth! And today, with the light I have received from my brethren, I hope to keep the experience and preserve it unto the end. I can believe that the victory even unto the end is mine, and not because I am able, for I have learned my nothingness, but because Christ liveth in me. For my dark experiences in the past I have but one to blame and that is--myself. EGWE 290 2 "May outer darkness be ever so great, if we are bright, we bring even light. But I praise God for His long-suffering with me, as unworthy as I was to have not only a position, but a place among His people. EGWE 290 3 "In view of the feelings I cherished against you and words I have dropped especially during the Minneapolis meeting, I ask your forgiveness and if you and my brethren still grant me a place in the cause of God, I can say, with God's help of which I have evidence, I shall be a different minister, member and brother. My heart goes out for souls as it did years ago and I feel that freedom from the bondage of sin and the peace of God as I did then. Sad experiences are behind me, but I look forward with good confidence to a brighter future. I want to learn more of the fullness in Christ and what my high calling in Him is. And I want to get in that full harmony with my brethren and sisters, that when we meet again, I can with them enjoy God's rich blessings. EGWE 290 4 "God in His mercy even in my dark hours has helped me to keep in peace with my brethren here and in union with our people, and even to work for that union, yet I have marred it only too often by my deeds. The Lord has kept me until now, where I [have] not deserved it, but He has found me again and I want to go no more astray. EGWE 290 5 "I can now prize your admonitions of the past and see light where before was darkness. Should it not be my privilege to meet you the coming year, I can assure you that in Christ I shall be one with you in your work and that my prayers will follow you. [A] few words from you that you received my letter and that you grant the forgiveness will be appreciated and words of counsel, advice or reproof will be thankfully received.... EGWE 290 6 "[The next two paragraphs report the progress of the work in Germany with five churches and 126 members and 150 Sabbathkeepers in all.] EGWE 291 1 "May the Lord bless you on your journey to Australia if it should be in His providence for you to go. Yours in the truth, (Signed) L. R. Conradi (August 16, 1891)" * EGWE 291 2 Any reply from Ellen White must have been a personal handwritten confidential note not placed in the Ellen G. White typewritten files. Conradi's Faith Revived EGWE 291 3 Six years later in a letter to Ellen G. White written from Fastow, Russia, it is clear that he was still striving nobly to please the Lord. Sister White was then in Australia. In the very first paragraph of his letter to her he writes about how he has found "light" in the Word of God and "the testimonies of His Spirit." He expresses also his "gratitude to Christ, who has proven a faithful Friend and High Priest to me, when everything looked dark and Satan even urged there was no hope and that I [had] better cast away my only anchor.... My prayer is today, Lord, anoint my eyes, let me see to my own salvation, and guard all my wanderings and strayings from the path of duty and let me know, what Thy will is.... I do not want to mar His work by the past, though He has graciously forgiven. I shall be pleased if you have any light or exhortation or counsel, to receive the same." He signed his letter, "Your unworthy brother in Christ, L. R. Conradi."--L. R. Conradi letter to Ellen G. White, October 6, 1897 EGWE 291 4 Here is revealed a faith on Conradi's part in the "testimonies" of Ellen White, also in "any light or exhortation or counsel" that she might have to give to him. Sister White's Esteem for Conradi EGWE 292 1 Her contacts with the European leader through the years were occasional. However, she was well acquainted with his work and esteemed him as a church leader. For example, while preaching at the General Conference session in 1901, which Conradi attended, she mentioned him by name publicly and directed a message to him from the desk. Here are her very words: EGWE 292 2 "Brother Conradi has carried a very heavy burden of work in Europe. Brother Conradi, God wants you to have laborers to stand with you, and He wants you to give them all the encouragement you can. He wants the work you are doing to go with strength and with power. EGWE 292 3 "You have been doing the work of several men. God has greatly blessed your labors. The angels of God have done this work, not Brother Conradi. He has opened doors for the angels, and they have entered. And if you will all open doors for the angels and give God an opportunity to work, let me tell you that He will set in operation that which will carry forward the work with a strength you do not dream of."--The General Conference Bulletin, April 22, 1901, p. 398. EGWE 292 4 For a time he set a new course for his future life. To what great heights he might have risen had he persisted and endured! But somewhere along the way he drifted back and, exercising a typical independence, returned to his former perilous position. In time he came to believe and advocate views we have referred to that struck at the very heart of the third angel's message. The Conradi Hearings EGWE 292 5 Eventually, in 1931, the leaders of the work in Central Europe, in a committee meeting at Friedensau, Germany, found it necessary to challenge him face to face and call into question his erroneous views. He was given an opportunity to present and defend his position. But his conclusions were unacceptable. This marked the beginning of the end for Conradi's influence as an elected Seventh-day Adventist Church official in Europe. Before the final break came, however, a last effort was made to save him. The General Conference Committee agreed to his request for the privilege of presenting his views in the United States before a group of church leaders. EGWE 293 1 This committee met October 13-16, 1931, preceding the 1931 Autumn Council in Omaha, Nebraska. Included among those who served on this committee were church administrators who had their roots in German soil: E. Kotz, W. Mueller, R. Ruhling, and G. W. Schubert. C. H. Watson, General Conference president, acted as chairman. W. E. Howell was secretary of the committee. EGWE 293 2 After several lengthy presentations by Conradi, the brethren met and issued a statement, in the last paragraph of which they asserted the love they had for Brother Conradi, also their love for the truth of God. But the statement was realistic: EGWE 293 3 "We must say plainly that his expositions of the prophecy take very much the course of those who in past years have departed from the scriptural doctrine of the sanctuary and have dropped out of the movement. As we listened to Elder Conradi's expositions we feel that they confuse Bible truth, and if accepted would destroy the very foundations of this special Advent movement."--"Statement on Conradi Hearings," on deposit in White Estate vault. The Committee's Report EGWE 293 4 The committee came to grips with Conradi's doctrinal views and interpretations. A study of the report shows the wide divergence of views held by Conradi and church leaders before whom he appeared in Omaha. The fact that Ellen White's teachings corresponded with those held by the members of this representative committee made up of church leaders is a point that needs to be understood. The Ellen G. White Position EGWE 293 5 Ellen White's position, which she held for years, fully supported the concept that the Advent Movement itself met the specifications of the Bible prophecy of Revelation 14:6-12. EGWE 294 1 Conradi held that the Reformers of the sixteenth century preached this message and thus met the specifications of this prophecy. EGWE 294 2 In Testimonies, volume 9, page 19, Ellen White wrote: EGWE 294 3 "In a special sense Seventh-day Adventists have been set in the world as watchmen and light bearers. To them has been entrusted the last warning for a perishing world. On them is shining wonderful light from the Word of God. They have been given a work of the most solemn import--the proclamation of the first, second, and third angels' messages. There is no other work of so great importance. They are to allow nothing else to absorb their attention. EGWE 294 4 "The most solemn truths ever entrusted to mortals have been given us to proclaim to the world. The proclamation of these truths is to be our work." EGWE 294 5 See also volume 5, p. 206. EGWE 294 6 Regarding the interpretation of Daniel 8:14, Conradi held that events in Turkey and the East in 1844 were the fulfillment of the prophecy that at the end of the 2300 years the sanctuary would be cleansed. But note the following from the pen of Ellen White: EGWE 294 7 "The question, What is the sanctuary? is clearly answered in the Scriptures. The term 'sanctuary,' as used in the Bible, refers, first, to the tabernacle built by Moses, as a pattern of heavenly things; and, secondly, to the 'true tabernacle' in heaven, to which the earthly sanctuary pointed. At the death of Christ the typical service ended. The 'true tabernacle' in heaven is the sanctuary of the new covenant. And as the prophecy of Daniel 8:14 is fulfilled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant. At the termination of the 2300 days in 1844, there had been no sanctuary on earth for many centuries. Thus the prophecy, 'Unto two thousand and three hundred days; then shall the sanctuary be cleansed,' unquestionably points to the sanctuary in heaven."--The Great Controversy, 417. EGWE 294 8 "Thus those who followed in the light of the prophetic word saw that, instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, to perform the closing work of atonement preparatory to His coming,"--Ibid., 422. EGWE 295 1 The historic position of Ellen White and the church on the subject of the sanctuary and Christ's intercessory priesthood is well expressed in these words: EGWE 295 2 "I know that the sanctuary question stands in righteousness and truth, just as we have held it for so many years. It is the enemy that leads minds off on side-tracks. He is pleased when those who know the truth become engrossed in collecting scriptures to pile around erroneous theories, which have no foundation in truth. The scriptures thus used are misapplied; they were not given to substantiate error, but to strengthen truth."--Gospel Workers, 303. The Question of the Spirit of Prophecy EGWE 295 3 It is not difficult to understand--in the light of Conradi's divergent views--why he would oppose Ellen G. White. After all, she supported the Seventh-day Adventist interpretation of the prophetic scriptures dealing with the three angels' messages and the sanctuary. It is also easy to understand why the break finally came, with Conradi's separation from the church. The committee meeting at Omaha made this statement: EGWE 295 4 "On the question of accepting the writings of the Spirit of Prophecy, the positions taken by Elder Conradi ... have very naturally led him to question the position and authority of the Spirit of Prophecy in the church, since these writings clearly teach the accepted denominational view of the sanctuary and its cleansing."--"Statement on Conradi Hearings," p. 8. EGWE 295 5 The statement noted also the position of the church regarding Mrs. White's inspiration: EGWE 295 6 "The Word of God, however, clearly reveals that this prophetic gift will be manifested in the remnant church and will constitute one of its distinguishing features. Revelation 12:10. The proof of this gift in the church, as manifested through the work of Mrs. E. G. White, has been found in the harmony of her teachings with the Holy Scriptures. Her work has ever been to point the church of Christ to the Bible as the foundation of faith and to the Lord Jesus Christ as the one and all-sufficient Saviour. The same spirit that inspired the prophets of old has been manifest in her work for the church. While the Scriptures constitute the basis of all faith and doctrine, they at the same time plainly teach the existence of the gift of prophecy in the remnant church."--Statement on Conradi Hearing, a General Conference Document, p. 8. EGWE 296 1 Conradi ceased to be a Seventh-day Adventist in 1932 at the age of 76. His last years were spent in Hamburg, Germany, where he is buried. His son, a notable physician, and his son's wife continued in the faith. Conradi was accepted as a minister for the Seventh Day Baptists; in fact, he became the principal organizer and promoter of that denomination in Germany. EGWE 296 2 Thus we trace with sorrow the defection of a much-loved brother and leader among the Adventists in Europe. The story of similar defections of prominent workers in America has been described in print, e.g., D. M. Canright, who became a Baptist, and Moses Hull, who drifted into spiritualism. These experiences warn all of us off Satan's enchanted ground of deception and apostasy from the "Present Truth." "Let him that thinketh he standeth take heed lest he fall" (1 Corinthians 10:12). ------------------------Chapter 30--First Adventist Camp Meeting In Europe Hundreds flock to Moss, Norway EGWE 297 1 When Ellen White reached Copenhagen en route to Moss, Norway, and the first camp meeting in Europe, she was surprised to find Danish royalty and dignitaries at the station. "Men dressed in scarlet ... were brilliantly flashing everywhere," and a Brussels carpet was laid down ceremoniously from the car to the station. EGWE 297 2 Why all the excitement? Someone said that the Crown Prince of Denmark had been on the train. The crown prince, later to be King Frederick VII, was indeed at the station, but had not been on the train. EGWE 297 3 The crown prince's brother, Valdemar, and his wife, Marie, were there, as well, for Marie's mother, the Duchess of Chartres, had been traveling on the train with Ellen White. The Danish royal family was intermarried with most of the royal houses of Europe at this time, and it is little wonder that the people were confused and Mrs. White misinformed. EGWE 297 4 The Danish king at this time was called the "Father-in-law of Europe." * Crown Prince Frederick was married to a Swedish princess; the oldest daughter, Alexandra, married the Prince of Wales, later King Edward VII of England; the next son, William, became King George I of Greece; Valdemar, the other prince Ellen White saw, was married into the French nobility. Dagmar, the next oldest child, was married to Czar Alexander III of Russia; and finally, the youngest girl, Thyra, was married to the British Duke of Cumberland. EGWE 298 1 The royal entourage passed through an arched doorway to a carriage surrounded by plumed soldiers and was soon on its way to the palace. Ellen White left in a hack and went to much more humble quarters. EGWE 298 2 No Brussels carpet was spread for her, no assemblage of royal figures received her with honor, but the humble saints of God, the royalty of Heaven's kingdom, were waiting in Copenhagen for her and the message she would bring from the King of kings. EGWE 298 3 On Friday she took dinner with Edward G. Olsen and his wife, Elizabeth. Olsen, the younger brother of O. A. Olsen, had been in Copenhagen since the previous October. Under his ministry, the church had grown until it now numbered more than fifty members. The Olsens had a new week-old baby, their first child. With such important visitors, Elizabeth did not want to be thought lazy, so she was up and working much earlier than was customary in those days. Ellen White appreciated her loving interest but was genuinely concerned about her "imprudence." Visible Improvements in Copenhagen Church EGWE 298 4 Mrs. White was delighted to see so many improvements in the little Danish church. "What a great change in Copenhagen since we first visited them!" she exclaimed. Then she reminisced: EGWE 298 5 "Our meetings were held in a little damp hall.... Next our meeting was transferred to a basement. Above was a dancing hall and there were saloons all around us.... Nearly a year ago--July 17--I again visited Copenhagen.... We had a hall--an improvement upon the one we had on our first visit.... And there were more than double the number when we were on our first visit, and some of the best quality of people.... And now, June 4, we see many more who have been added to the numbers of Sabbathkeepers and our hearts were made glad to see a respectable, noble, intelligent class of believers assembled in the city of Copenhagen.... We could indeed exclaim, 'What hath God wrought!'"--Manuscript 33, 1887. EGWE 299 1 And she added with a view to the future: EGWE 299 2 "And in this great city the work may still progress if the workers will not get above the simplicity of the work, but will keep humble and holy and dependent upon God."--Ibid. Across by Steamer to Norway EGWE 299 3 After spending a week in Copenhagen, she left aboard the steamer Melchior bound for Moss, Norway. The voyage began quietly, but about three in the afternoon the water grew very rough. As was her practice in times like these, she spent the hours in communion with God. EGWE 299 4 "This was one of the most precious nights of my life. I enjoyed sweet communion with God and the presence of the Lord and angels seemed to be in my stateroom.... I had a sleepless night, suffered with fever and pain, yet my soul was filled with thoughts of God's mercy and His precious promises.... I could say with heart and soul--'I love Jesus. I love my heavenly Father.' I felt that I was breathing in the atmosphere of heaven. EGWE 299 5 "I offered fervent and earnest prayer that I might not be content with momentary flashes of heavenly light, but continually have spiritual illumination."--Ibid. EGWE 299 6 Because God was to her a never-failing source of light and strength in times of distress, she knew how to encourage others who walked in the shadows. EGWE 299 7 The Melchior landed at Horten, just across the fiord from Moss, and the travelers had to wait an hour for a smaller boat to take them over. At last the boat came, with S. N. Haskell and William Ings on board to escort them back to Moss. By Thursday noon they had reached their destination. Camp Meeting Held on an Island EGWE 300 1 Moss, Norway, situated about 42 miles south of Christiania, was a town of about 8,000 at this time. O. A. Olsen had held tent meetings there the previous October and had succeeded in founding a church of about 30 members. Now Moss had been chosen as the site of the first Adventist camp meeting in Europe, and in connection with the camp meeting, the Fifth European Council. EGWE 300 2 The camp was set up among the pines of Bellevue Grove on Jel Island,* which had originally been a peninsula about five miles long and four miles wide. For the benefit of Ellen White and visiting ministers, a house was rented on a high rise of ground overlooking the water and the city. EGWE 300 3 When Mrs. White rose the next morning at four to begin writing, the sun was already shining brightly. Church members arrived from all over Scandinavia, and while everyone was busy that Friday morning getting settled in the family tents or exploring the items at the bookstand, Mrs. White, along with Jenny Ings and Mrs. Olsen, took a carriage downtown. EGWE 300 4 Sabbath morning found her speaking to the adult Sabbath school in the 60' by 80' main tent. EGWE 300 5 The camp meeting was attracting wide attention, and on Sunday a reporter from the Christiania Morgenposten was on the grounds. Although the Christiania papers were, at this same time, carrying attacks on Adventists by the Lutheran minister in Moss, the reporter who visited the campground was very favorably impressed. He wrote: EGWE 300 6 "As far as we know this is the first camp-meeting ever held in Europe, but in America such meetings are very common, and in Michigan, where the Adventists are most numerous, from 2,000 to 3,000 people may be found in such a camp. They hire the ground, arrange regular streets, and appoint everyone a place for his tent. They have a camp directory by which anyone can be easily found. It is a perfectly organized though temporary city.... We received the impression that the people occupying these tents must be an economical and well-to-do people." EGWE 301 1 The reporter went on to give a glowing report of Adventist work, not only in Scandinavia but in other parts of the world, as well.* EGWE 301 2 Even before this friendly story appeared in the paper, Mrs. White could see that the camp meeting was a marked success. She was probably aware of the reporter on the grounds, for she noted optimistically that the news of the meeting would be carried throughout the Scandinavian kingdoms. Her diary reports: EGWE 301 3 "Many came to these meetings with great fear and trembling. They thought it must be at great risk to live in tents, but when they saw the arrangements ... they had naught to fear.... The terror and the dread of camp meeting is all removed and the way is opened for camp meetings in these regions."--Manuscript 34, 1887. The Fifth Annual European Council EGWE 301 4 On Tuesday, June 14, as some of the church members returned to their homes, the Fifth European Council opened. Mrs. White was present at the opening session and was thrilled to hear Elder Matteson tell of two successful colporteur schools held during the previous year. In Stockholm twenty had attended, some of whom at first could scarcely read or write. After three months of careful instruction they had been sent out into the towns and villages. Their sales were encouraging. And some were enjoying an additional triumph; they were now able to write intelligent letters to their colporteur leader reporting their activities. EGWE 302 1 Brother J. Laubhan, who represented Russia at the council, reported 150 Sabbathkeepers in the southern part of that country. Evidently Ellen White could not remain silent in the midst of the many encouraging reports. She rose to bear her own personal testimony of thanks to God, who had strengthened her to speak in several places since leaving Basel. "My heart was broken before the Lord in view of the strength, the presence of the Lord, that had been granted me," she commented. EGWE 302 2 The next morning even nature seemed to be cheerful. "We are favored of God with a bright, beautiful morning," Mrs. White wrote. "The birds are caroling their songs of praise to their Creator and our hearts are filled with praise and love to God."--Ibid. EGWE 302 3 As the brief, four-day council closed on Friday, June 17, W. C. White had a marked impression of its success. He pronounced it "the most harmonious, and profitable meeting" that he had ever attended. EGWE 302 4 Among the actions taken at the session were the following: Each mission agreed to hold a three-month training school for literature evangelists every year. Committees were appointed to select new books for publication, and for translation when necessary. Since the message was to reach all classes of people, it was even resolved that it would be "highly expedient" to encourage select individuals to attend the "best institutions of learning, that they may become acquainted with the theories of those who may oppose the truth, and to act as missionaries." In line with this recommendation, E. G. Olsen was encouraged to take some classwork in Copenhagen. He was also commissioned to improve his language skills. EGWE 302 5 The council resolved to start a city mission in Hamburg, Germany, as soon as possible--a move that eventually led to the establishment of Hamburg as an important center of Adventist work. EGWE 302 6 Finally, the Norwegian leaders took the occasion to organize their country into a separate conference with four churches. Christiania, with 144 members; Larvik, 21; Drammen, 21; Moss, 18; plus 40 scattered Sabbathkeepers. It was a small conference, but it was a good beginning. Today in Norway the membership has doubled itself four times. EGWE 303 1 That Friday, as the council closed, Mrs. White took time to visit Mr. Erickson, the owner of the grounds on which the camp meeting had been held, and the next day, Sabbath, she met the woman who owned the house in which she had been staying. After a pleasant interview, she handed her a copy of her book The Life of Christ in Norwegian. Contacts With Carl Ottosen EGWE 303 2 A young medical student from Copenhagen, Carl Ottosen, particularly attracted Mrs. White's attention. She sensed the caliber and potential of this dedicated youth and in several interviews gave valuable counsel and guidance to him. "He is a promising young man," she noted in her diary, "and has fully decided to give himself to the work of the Lord." His parents were not Adventists, but his father was supporting him financially through his studies. A few years later he founded the Skodsborg Sanitarium outside Copenhagen, one of the important Seventh-day Adventist institutions in Europe today. EGWE 303 3 What a variety of tasks the Lord had entrusted to Ellen White, His servant! There were evangelistic messages presented to the public in tents and halls, large and small; pastoral sermons preached to church members; rich pioneer experiences shared with fellow workers; counsel offered in business meetings; spiritual guidance published in books and articles and sent out in letters. At these important meetings in Norway she had opportunity to function in all these roles. EGWE 303 4 And her work at Moss was not over yet. On Sabbath, June 18, she and Mrs. Ings took a walk out into the forest. Finding a quiet place, they spread a fur blanket on the grass, and Mrs. White sat down to write a ten-page letter of counsel and encouragement to Elders D. A. Robinson and C. L. Boyd, who were present at the Moss camp meeting, as they left for their work in Africa. The letter was so rich in encouragement and practical counsel that great portions of it have been reprinted in the book Evangelism, 89-91, 94, 97, 132, 142, 248, 553, as well as in other books. EGWE 304 1 Finally, on Sunday, June 19, Mrs. White left Moss for Christiania. There she parted with W. C. White, as well as Elders Conradi, Whitney, and Haskell. The latter was on his way to England, the others to Germany. The Ingses and O. A. Olsen would stay with Ellen White for two days in Christiania, then, on Wednesday, June 22, they all would journey on to Stockholm, where Matteson was about to begin a series of tent meetings for the public. First Tent Meetings in Sweden EGWE 304 2 Mrs. White spent almost a week in Stockholm, staying with the Matteson family in their rented apartment at 52 Upplandsgatan. On her first day in the city she hired a carriage and took a two-hour tour. The tent meetings began that evening, and the next day, Friday, a full schedule of four meetings was conducted. EGWE 304 3 This was the first evangelistic series Adventists had ever held in a tent in Sweden, and everyone was anxious to see whether it would be successful. EGWE 304 4 It was also the annual Midsummer's Day holiday, so the crowds were good, and when Ellen White's turn to speak came at five o'clock, every seat was filled and a solid wall of people stood around the edges. People were even crowded onto the platform itself. Though she had been kept awake the night before by the popping of firecrackers and the noisy celebration of the holiday, in the thrill of the successful tent effort she forgot her weariness. EGWE 304 5 Each day she shared the speaking duties with Elders Olsen, Matteson, and Ings, and as her stay in Stockholm ended on Monday, she wrote enthusiastically: EGWE 305 1 "Yesterday, Sunday, it was estimated that there were about one thousand people in and around the tent listening with deep interest. These meetings have made Elder Matteson and Brother Olsen so glad they do not know how to express their grateful thanks to God. The truth and work will stand higher in Sweden than it ever has before."--The Signs of the Times, July 28, 1887. Time to Say Good-by EGWE 305 2 Finally, it was time to say good-by. That Monday morning, July 27, Mrs. White spoke to the little church in Stockholm, and as she closed, each member greeted her with a warm handshake. The women were especially warm and friendly. But the farewells were not over yet. At Elder Matteson's apartment she found all the colporteurs and workers gathered for a last farewell. EGWE 305 3 "Each one said a few words of their appreciation of the meetings. They had read the books of Sister White and wanted so much to see her, and as they had listened to her testimony they had accepted the message brought to them and had been greatly benefited and much blessed of the Lord."--Manuscript 35, 1887. EGWE 305 4 Her heart touched, Mrs. White responded with a short speech of her own, which Elder Matteson interpreted for the workers. EGWE 305 5 Finally, at the station there was one more round of good-bys, and Mrs. White left Sweden for the last time. There was a brief stopover in Copenhagen the next day, during which she was entertained at E. G. Olsen's home. Here she met Carl Ottosen again, and talked to him further about his plans. EGWE 305 6 The European Council in Moss had voted that O. A. Olsen should return to America as soon as possible to attend camp meetings, also the next General Conference session. He planned to sail the first week in August, and Ellen White had decided to go on the same boat. EGWE 305 7 She now headed for England, where she would spend the final month of her European sojourn. Her route took her to Kiel, Germany, and on to Hamburg. From there she traveled west through Germany and a portion of Holland* before boarding the steamer Princess Elizabeth for the trip across the channel. EGWE 306 1 The final weeks of Mrs. White's stay in Europe were spent in Britain--as her first weeks had been two years earlier. ------------------------Chapter 31--Last Stop on the Journey A busy month in England EGWE 307 1 Mrs. White's final month in Europe was spent in Great Britain and began with a long weekend in Kettering. This little city, about fifteen miles east of Birmingham, is in the industrial Midlands and is today a center for the manufacture of shoes. "We walked out and did some purchasing in the city in the great market place," she wrote soon after her arrival. Then added, "Purchased shoes" (Manuscript 36, 1887). EGWE 307 2 Her spiritual feet were shod also "with the preparation of the gospel of peace" (Ephesians 6:15). Before daybreak Sabbath morning, July 2, she was up and writing. Here is how she expressed her burden of soul for England: EGWE 307 3 "I felt deeply the need of special help from God in seeking to win souls to Jesus Christ. 'Without me,' says Christ, 'ye can do nothing.' How weak we are in our own finite strength. We want to work for the Master. I want to please Jesus, who has loved me, who has died for me. There is an unutterable longing of soul for the sweet, constant peace of Christ. I want Jesus in my thoughts continually."--Ibid. EGWE 307 4 She later continued her diary entry thus: EGWE 307 5 "At ten o'clock (Sabbath morning) the carriage came to take us to the place of meeting. It is a good-sized hall. Its walls are iron and the hot sun resting upon it made it seem like an oven. We had about fifty assembled. I spoke to them from Hebrews 12:1-4. Although the heat was very great the Lord gave me much freedom in speaking. At twelve the carriage was at the door and we returned to our home with deep and earnest yearning of heart for the dear people whom we had addressed. We knew that many must have a true conversion to God or they would not be able to keep the truth or to withstand temptation. EGWE 308 1 "At three P.M. we again spoke to the church in Kettering from Matthew 22:11-14. This was a most solemn subject and the Lord impressed my heart with the terrible fate of the ones who, when Jesus shall come to examine His guests, He shall find without the wedding garment on. I think many were impressed. After the discourse there was a social meeting and many testimonies borne, but I felt that souls were in peril. Souls were undecided and I urged that those who were not fully on the Lord's side should make decisions that day--should break the chains of the powers of Satan and be wholly the Lord's."--Ibid. EGWE 308 2 The results were gratifying, and a man and his wife, still quite young, came forward. He was a building foreman, but an intemperate man and often drunk for days at a time. EGWE 308 3 "Both bore testimony, and with much simplicity and deep feeling told their determination, and we must leave them in the hands of God for Him to lead, for Him to guide. He will do this if they will only submit themselves to Him as to a faithful Creator. Oh what a terrible curse is intemperance!"--Ibid. EGWE 308 4 Mrs. White had arrived in Kettering on Wednesday evening, June 29, and stayed at the J. H. Durland home on Hawthorne Road. The next day she was joined by her son, W. C. White. Besides the two Sabbath talks, she spoke to the church once on Sunday in a hall the pastor had rented for church gatherings. EGWE 308 5 On Monday, July 4, Ellen White and her traveling companions journeyed to London and lodged during a four-day visit at the Tranter's Temperance Hotel on Bridgewater Square, Barbican Street. EGWE 308 6 Here at last she found a few quiet days going over with Willie the newly written chapters in The Great Controversy. EGWE 309 1 Always interested in the activities of the church that she helped to found, she made a trip out to Holloway to visit the International Book Depository at 451 Holloway Road. And she had time also to call "at the house occupied by our sisters who were giving Bible readings and trying to get access to the higher classes. We found them well situated," she observed (Ibid.). Ellen White and Prison Work EGWE 309 2 While in Holloway she visited the Marsh family. Sister Marsh had been keeping the Sabbath for a number of years. Her husband was the warden of a prison,* and the family lived next door to the large, unfriendly building. "It looked sad, indeed," Mrs. White remarked with feeling, "to see the large number of prisoners taking their half hour exercise within the glowering prison walls, guarded at every step with officers."--Ibid. EGWE 309 3 Once, while in Salem, Oregon, June 1878, she had visited such a prison as a guest speaker. EGWE 309 4 "I had expected to see a set of repulsive looking men, but was happily disappointed; many of them seemed to be intelligent, and some to be men of ability. They were dressed in the coarse but neat prison uniform, their hair smooth, and their boots brushed. As I looked upon the varied physiognomies before me, I thought, 'To each of these men have been committed peculiar gifts, or talents, to be used for the glory of God and the benefit of the world.'... EGWE 309 5 "I spoke from the words of John: 'Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.' 1 John 3:1, 2. EGWE 309 6 "I exalted before them the infinite sacrifice made by the Father in giving His beloved Son for fallen men, that they might through obedience be transformed, and become the acknowledged sons of God."--Life Sketches of Ellen G. White, 233, 234. EGWE 310 1 Mrs. White's personal example in social work as an opening wedge in reaching human hearts is well known. But it is not always understood that this work for prisoners, widows, orphans, et cetera, was as much a part of her commission as the reception and communication of light and truth. (See Selected Messages 1:33, 34.) A Farewell to the Missionaries EGWE 310 2 That evening there was a farewell for several workers who had stopped briefly in Europe and were now about to leave for Africa--Elders C. L. Boyd and D. A. Robinson.* It was most likely on this occasion that Mrs. White passed on to the two men the letter on the conduct of the work in mission lands that she had written at the Moss camp meeting, because she mentions that there was "some plain talk about how the work should be commenced and carried forward in their new field" (Manuscript 36, 1887). EGWE 310 3 The next day, at the docks, there was another touching farewell scene: "We could not refrain our tears as we parted with them, not knowing that we should ever meet them again in this life, and not knowing to what they would be subjected in becoming established in their far-off new field of labor. I returned from the boat with many sad impressions."--Ibid. London to Southampton EGWE 310 4 From London, Mrs. White, accompanied by Elder and Mrs. Ings, went to Southampton. She arrived there on Thursday, July 7, and took dinner with Sister S. Phipson at 130 Shirley Road. Mrs. Phipson served as a local agent for Seventh-day Adventist literature in Southampton. Mrs. White spoke several times to the church. On Sunday she took a pleasant side trip to the Isle of Wight. There, with Mrs. Phipson and the Ingses, she visited a Brother Sargent, a ship captain who had been keeping the Sabbath for five years. "The Isle of Wight is a beautiful place," she decided after a lunch of strawberries spread before her. And beyond could be seen the waters over which scores of ships passed to and from the open sea. EGWE 311 1 Later in the day Mr. Sargent took them across the bay in a rowboat to visit his children. And before she left the quaint and quite place, Ellen White took the opportunity to visit Osborne House, the queen's residence, and the little chapel connected with it: EGWE 311 2 "We saw the chair where she sits, with her family around her, in an alcove where she cannot be observed by the congregation not only for her own safety but that all eyes will not be attracted to her. This church is for the nobility and the king's household."--Ibid. The Last Item in the Diaries EGWE 311 3 With her visit to the Isle of Wight, Mrs. White's European diaries end, and only sketchy information is available for the last three weeks of her stay in Britain. But on July 14, she was in Wellingborough, a small city of the Midlands near Kettering. Here she preached on the subject "A Peculiar People." In conclusion she said: EGWE 311 4 "There was a great excitement in London last week. The Queen was coming. All wanted to see their sovereign. But there is One greater than the Queen coming. 'The glorious appearing of the great God and our Saviour Jesus Christ.' Can we not get up an excitement on this subject? Jesus will bring the dead from their graves, and they shall be caught up to meet the Lord in the air. They shall enter into the city of God. There they shall see the gates open wide to receive them, and shall eat of the tree of life. There are angels there, who never fell. The saints of all ages are to be there, and take the kingdom, and it shall be theirs.... Is it not enough to cause gladness in our hearts?"--Manuscript 25, 1887. EGWE 311 5 The following week she visited in Grimsby, where she again busied herself with buying flannel and other fabrics to make clothes for her family. She also wrote several letters to one of the young workers in Basel who was drinking and smoking. He was a valuable German translator, but was about to lose his job because of his bad habits. As a result of reading prayerfully Ellen White's rather pointed testimonies, he confessed his errors. By the time Mrs. White left for the United States, reports indicated he was having a genuine reformation in his life and practice. EGWE 312 1 On Tuesday, August 2, we find Ellen White in Birkenhead, preaching her last sermon in Europe. She also spent a busy afternoon receiving visitors who had come to say a last good-by at George Drew's home at 12 the Woodlands, Clifton Park. EGWE 312 2 Her testimony as she bore it on hundreds of occasions in Europe is epitomized in her last message to the believers at Moss, Norway: EGWE 312 3 "We must take our journey through the world as pilgrims and strangers, clinging by living faith to the cross of Calvary. The blessing of God will rest upon every soul that makes a full consecration to Him. When we seek for God with all the heart we shall find Him. God is in earnest with us, and He wants us to make thorough work for eternity. He has poured out all heaven in one gift, and there is no reason why we should doubt His love. Look to Calvary. Christ died for you, and what greater evidence of God's love could you ask than that which has been given in the life and death and intercession of Jesus? EGWE 312 4 "God asks you to give Him your heart. Your powers, your talents, your affections, should all be surrendered to Him, that He may work in you to will and to do of His good pleasure, and fit you for eternal life. Accept the invitation of Christ. He bids you, 'Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy and my burden is light.' O that we might press toward the mark for the prize of our high calling in Christ Jesus! What more can God do than He has done? Let us empty our souls of all enmity, all foolishness, and by living faith connect with Jesus. Draw nigh to God, and He will draw nigh to you. Christ will pardon your transgressions, and receive you graciously."--The Review and Herald, May 5, 1891. ------------------------Chapter 32--Homeward Bound Aboard the City of Rome EGWE 314 1 London! Southampton! Wellingborough! Kettering! Grimsby! Birkenhead! Liverpool!--all of them towns and cities in old England--the last visited by Ellen White before she boarded the City of Rome at Liverpool on August 3. She was bound for home at last! These names would linger in her memory as long as she lived. EGWE 314 2 At eleven in the morning they arrived at Liverpool. Here she met her daughter-in-law, Mary K. White, and her two children, Ella and tiny Mabel, whom she had not seen for several months. W. C. White was left behind in Basel to complete some last-minute work "that demanded his special attention" (Manuscript 27, 1887). EGWE 314 3 At the home of Brother Drew in Liverpool, Sister White enjoyed some last pleasant hours. There she met a clerical brother who had recently accepted the Sabbath, a Pastor Smith. "He has been a minister of the State Church and was separated from the church because of his receiving the doctrine of immortality of the soul only through Christ, in accordance with the Word of God."--Ibid. She rejoiced to see this honest Christian advance in the light and she did her best to encourage him. EGWE 314 4 Her extensive counsel concerning our reaching "ministers of other denominations" is wise and sensible: EGWE 315 1 "We have a work to do for the ministers of other churches. God wants them to be saved. They, like ourselves, can have immortality only through faith and obedience. We must labor for them earnestly that they may obtain it. God wants them to have a part in His special work for this time. He wants them to be among the number who are giving to His household meat in due season. Why should they not be engaged in this work?"--Testimonies for the Church 6:77, 78. The Embarkation from Liverpool EGWE 315 2 The time had come to embark. The City of Rome would carry her and her party * safely homeward. Two years before, with some misgivings, she had looked forward to the European adventure. In vision God had opened to her mind certain situations that existed among the workers and the emerging institutions in Europe prior to her departure for the Old World. EGWE 315 3 But now all of this was in the past. Her thoughts as she sailed from Liverpool were not so much thoughts of anticipation as of reflection. EGWE 315 4 The advance moves that had been made in the eight countries that she had visited, the sacrifice and unselfish labors of the European and American laborers, and the willingness of the believers to listen and follow the Spirit of Prophecy counsel, brought joy to her heart and praise to her lips. EGWE 315 5 Her reflections upon the work in Europe are best expressed in a Review article that appeared four months after her return to America. "After a two years' stay in Europe we see no more reason for discouragement in the state of the cause there than at its rise in the different fields in America."--December 6, 1887. EGWE 315 6 She could speak from experience now. Two years on the scene in Europe, visiting, preaching, teaching, counseling, observing, had qualified her to bring back to the brethren in America a true and a good report. Having helped to pioneer the message in the United States, she now had participated in the development of the early churches and institutions in Europe. State of Three European Missions EGWE 316 1 She wrote in the same article in the Review concerning the three missions in Europe as follows: EGWE 316 2 "A great work is committed to those who present the truth in Europe.... The population comprised within the limits of this mission alone is four times that of the United States. A good work has already been done in these countries. There are those who have received the truth, scattered as light-bearers in almost every land. We have nearly three hundred Sabbathkeepers in Switzerland. There are little companies in France, Germany, and Italy, and two hundred souls in Russia, who are obeying God's law; and there is a church of forty members away in the far east, almost to the line of Asia. The foundation has been laid for a church in Holland. In Roumania and Corsica there are a few who are seeking to keep God's commandments, and to wait for His Son from heaven. EGWE 316 3 "But how little has been done in comparison with the great work before us! ... The laborers in this mission are striving to the utmost of their ability, to meet the wants of the cause. But money is needed to sustain and extend the work. The call is coming in from different countries, 'Send us a minister to preach the truth.' How shall we answer this call? EGWE 316 4 "Our printing house at Basel needs help to carry forward its great and good work of translating and publishing books on the present truth, in the different languages of Europe. Colporteurs are meeting with encouraging success in the sale of our books. The light is thus brought to the people, while the colporteur--who in many cases has been thrown out of employment by accepting the truth--is enabled to support himself, and the sales are a financial help to the office.... EGWE 316 5 "But the work of translating and publishing is necessarily difficult and expensive. The office must be supplied with funds. EGWE 316 6 "In the Scandinavian Mission, in the face of poverty and great difficulties, many have heard and believed the warning. There are twenty-three churches and nearly 1,000 Sabbath keepers in these countries. Nine ministers and licentiates, and about thirty colporteurs, are now in the field. It is only by self-denial and the closest economy that this has been gained. There is great need of financial help to send out laborers and publications to these Northern peoples. EGWE 317 1 "The mission in London, that great city of 5,000,000 inhabitants, demands a place in our thoughts, our prayers, and our gifts. A great work must be done there, and as yet it is scarcely begun. Think of the many cities of England, ... all speaking the same language as our own, that have never yet been entered by the truth."--Ibid. The Sea Like a Placid Lake EGWE 317 2 Mrs. White's reflections on shipboard, mingled as they were with feelings of rejoicing about the growth of the work, as well as care and concern about the future, were matched by the changeable weather at sea. EGWE 318 1 On the morning of August 4 she awakened feeling strong and well. "All right this morning," she wrote cheerily. "Had a beautiful night. The water is as smooth as a placid lake. Would not think we were on the boat if we did not hear the machinery and feel a little motion."--Letter 165, 1887. But the calm was followed by a storm. The porthole was latched and made fast. As Ellen White wrote about it later, she said: EGWE 318 2 "We had a storm at sea--not the most violent. I was upon deck all day, never tiring of watching the rolling waves--awful in their beauty, burnished like the heavens in their varied reflections as they rise as if in terrible wrath. The senses are fascinated with the sight. The waves scatter their spray like an overflowing cataract when lashed into fury by the merciless winds. They caused the strong, massive boat to tremble. They seem to be in a wild passion.... We heard a shriek on deck and saw two dozen passengers fleeing in every direction, for the waves had washed completely over the deck, giving them a thorough drenching."--Manuscript 27, 1887. EGWE 318 3 This turmoil of wind and water would naturally stimulate Ellen White's mind. Here are her words: EGWE 318 4 "We had solemn thoughts. The massive boat was but a speck on the broad waters. Men who waste their lives in vain struggles after happiness are represented by the troubled sea when it cannot rest. I looked upon the change and conflict through which the deep waters were passing in all their varied aspects of light and darkness--the placid waters like the crystal sea, the gale and the storm, and this proud boat riding upon the storm-tossed waves. EGWE 318 5 "Card-playing, dancing, and mad mirth upon the boat in mid-ocean have seemed entirely out of order and inappropriate at any time. The waters, unless kept within their appointed bounds by a perpetual miracle of Divine power, would, in storm and tempest, in their wild, boisterous vehemence, wreck the fairest vessels and hurl the living freight to a watery grave. What a thought--a solitary ship upon the boundless deep! Day after day we may look upon the heavens above us, the waters beneath. No landmark we can see--nothing that our eyes rest upon that stands still. Shall we ever reach our homes or shall we be swallowed up in the waters of the great deep as thousands upon thousands before us have been? God, the infinite God, how great His power! Shall we fear to trust Him?"--Ibid. EGWE 318 6 Finally, on August 11, the S.S. City of Rome arrived at New York. "Had ... a pleasant voyage," was her laconic comment (Letter 50, 1887). "However," she added soberly, "the very night we landed we took another steamer" for her first speaking appointment in America. Then followed one camp meeting after another. EGWE 318 7 These intensive meetings occupied her time for two months until finally she arrived at her home in Healdsburg, California, in mid-October. Her Influence on the European Church EGWE 318 8 L. H. Christian, in charge of the work in Europe during the years 1922-1928 and president of the Northern European Division 1928-1936, wrote: EGWE 318 9 "The advent movement in Europe would never have been the same if it had not been for her visit. For many, many years our members and their children in England, Switzerland, Norway, Denmark, and Sweden never tired of telling about Mrs. White. And when now and then in later years a few disloyal ones ridiculed and belittled the gift of prophecy and the servant of God, our people said: 'We know better. We heard her speak. We have seen her humble, godly, inspiring life. We have her books, and they agree with the Bible and deepen our love for Jesus.' EGWE 319 1 "When I first went to Europe, in 1903, nearly all our people still remembered the visit of Mrs. White, and they loved to tell of her meetings and experiences, as they felt greatly helped by her stay."--The Fruitage of Spiritual Gifts, pp. 161, 162. EGWE 320 1 In the year 1912 a small group of Norwegian Adventists were informed by a church brother that November 26 was Ellen White's eighty-fifth birthday. They felt a strong attachment to the writings of God's servant and decided in their own unique way to "celebrate." In a letter to Ellen White they wrote: November 26, 1912 Mrs. E. G. White St. Helena, California. Dear Mother in Israel and Servant of the Lord! EGWE 320 2 Greetings from a few Sabbath-keepers in the western part of Norway, gathered together to celebrate your eighty-fifth anniversary by a thanksgiving meeting. EGWE 320 3 We thank the Lord for all the light He has given through the Spirit of Prophecy, and pray for help to walk in it, and our earnest prayer is that the Lord may protect and strengthen His aged servant whom He has chosen to bring us all this wonderful light and guidance.... (Signed) Alma Anderson Ranghild Johnsen John Johnsen Laura Hansen Augusta Johnsen Emma Fleischer Arthur Johnsen Elverhoi, Voss Norway A Prophetic Voice Speaking to the World EGWE 320 4 Mrs. White helped to pioneer the Seventh-day Adventist Church in America. She helped to build the church in Europe. Later, also, she became a pioneer builder in Australia (1891-1900). And when her busy life ended in 1915 she could testify concerning her witness for Christ and her seventy years of service in the cause she loved, "I have done the best that I could." ------------------------Ellen G. White: The Early Years: 1827-1862 (vol. 1) 1BIO 15 1 Chapter 1--(1827-1836) The Messenger of the Lord in Our Midst 1BIO 28 1 Chapter 2--(1836-1843) Abrupt Changes in Ellen's Life 1BIO 45 1 Chapter 3--(1844) 1844--The Year of Expectation and Disappointments 1BIO 60 1 Chapter 4--(1844-1845) Make It Known to Others 1BIO 73 1 Chapter 5--(1845) The Messenger of the Lord at Work 1BIO 90 1 Chapter 6--(1845-1846) Sustained in a Continued Ministry 1BIO 110 1 Chapter 7--(1846-1847) Entering Married Life 1BIO 127 1 Chapter 8--(1847-1848) Laying the Foundations 1BIO 139 1 Chapter 9--(1848) The Sabbath and Sanctuary Conferences and the Development of Doctrines 1BIO 152 1 Chapter 10--(1848-1849) Heaven-directed Travels and Important Visions 1BIO 163 1 Chapter 11--(1849) Beginning to Publish 1BIO 179 1 Chapter 12--(1850) The Summer the Tide Turned 1BIO 196 1 Chapter 13--(1851) The First Winter of "The Gathering Time " 1BIO 211 1 Chapter 14--(1851) Mixed Experiences in "The Gathering Time" 1BIO 227 1 Chapter 15--(1852) Girding Up for a Mighty Thrust 1BIO 256 1 Chapter 16--(1845-1852) The Shut and the Open Doors 1BIO 271 1 Chapter 17--(1852-1853) The Message Pushes to the West 1BIO 284 1 Chapter 18--(1854) Nurturing the Developing Church 1BIO 301 1 Chapter 19--(1854-1855) Through Hours of Darkness 1BIO 316 1 Chapter 20--(1855) Settling Administrative and Theological Questions 1BIO 331 1 Chapter 21--(1856) Working in a Changed Atmosphere 1BIO 338 1 Chapter 22--(1856) Soul-shaking Experiences for the Ministers and Laity 1BIO 350 1 Chapter 23--(1857) A Year of Many Visions 1BIO 366 1 Chapter 24--(1858) The Great Controversy Vision and Broader Concepts 1BIO 380 1 Chapter 25--(1858-1859) Financial Support for the Cause of God 1BIO 394 1 Chapter 26--(1859) Through 1859 With Ellen White's Diary 1BIO 410 1 Chapter 27--(1860) The Opening of the Year of Little Joy 1BIO 420 1 Chapter 28--(1860) Initial Steps in Church Organization 1BIO 432 1 Chapter 29--(1861) Pointed Reproof and Heartfelt Confessions 1BIO 445 1 Chapter 30--(1861) The Struggle for Church Organization Continues 1BIO 462 1 Chapter 31--(1861) The Clouds of War 1BIO 476 1 Chapter 32--(1862) The Year 1862 Closes on an Upbeat 1BIO 487 1 Appendix A--A Geneological Chart of Ellen Gould Harmon White 1BIO 488 1 Appendix B--The Experience of William Ellis Foy 1BIO 490 3 Appendix C--Stephen Smith and the Unopened Testimony ------------------------Chapter 1--(1827-1836) The Messenger of the Lord in Our Midst 1BIO 15 1 In old Battle Creek on a Tuesday morning in April hundreds had gathered at the tabernacle for the opening meeting of a General Conference session. After the usual formalities, the president closed his opening address, surrendered the office that he had held for two years, and declared: 1BIO 15 2 "The conference is now formally opened. What is your pleasure?" 1BIO 15 3 A little woman in advancing years arose from one of the seats on the floor, pressed to the front, mounted the steps to the platform, and moved to the desk to speak to the large audience. She had something to say, and she felt that now was the time to say it. After describing the great privilege of the Advent people to stand high above the world, sanctified by the truth and having a close connection with heaven, she came quickly to the burden of her heart--the quality and fitness of those who serve in the cause of God, and especially those who lead. She declared: 1BIO 15 4 Every soul in every conference, in every part of the Lord's vineyard, has the privilege of knowing the truth. But truth is not truth to those who do not practice it. Truth is only truth to you when you live it in daily life, showing the world what those people must be who are at last saved. [Quotations in this introductory account are from Ibid., 1901, 23-26, 460-464.] 1BIO 15 5 Then addressing particularly the leaders of the General Conference, she pointed out the damaging impact on a rapidly growing church of restrictive policies imposed by a very small group of men struggling to manage a work that had grown far beyond their ability to handle. "You have no right to manage," she declared, "unless you manage in God's order." She then cried out: 1BIO 16 1 What we want now is a reorganization. We want to begin at the foundation, and to build upon a different principle.... There are to be more than one or two or three men to consider the whole vast field. The work is great, and there is no one human mind that can plan for the work which needs to be done. 1BIO 16 2 The speaker hastened to say: According to the light that has been given me--and just how it is to be accomplished I cannot say--greater strength must be brought into the managing force of the conference.... There must be a renovation, a reorganization; a power and strength must be brought into the committees that are necessary. 1BIO 16 3 It was a solemn and breathtaking address. The delegates, representing a world church of seventy-five thousand members, sat spellbound for a full hour. The response was immediate: That very hour steps were taken for the session to turn from usual procedures and address itself to accomplish what the words of the speaker plainly called for--reorganization. 1BIO 16 4 Who was this little woman who spoke so earnestly and so plainly at the opening of a great congress of the church with words of reproof and counsel and then hope, words that burned within the hearts of church leaders and all present that day? 1BIO 16 5 The voice was that of the messenger of the Lord, Ellen G. White, who for nearly a decade had resided overseas, and who for half a century and more had been bringing messages from the God of heaven to encourage, guide, and guard His remnant people on earth. 1BIO 16 6 Just three weeks later the reorganization was fully accomplished. Responsibilities in church management had been shifted from just a few men at the General Conference headquarters to a large number carrying responsibilities in the various portions of the gospel field. The way was now open for the work of God in its many ramifications throughout the world to forge ahead. At the farewell meeting many joined J. N. Loughborough, who was present during the organization of the General Conference thirty-eight years before, in the expression "I thank God for what I have seen here in this work of reorganization during this conference." 1BIO 17 1 In her closing remarks Ellen White asked the question "Who do you suppose has been among us since this conference began? ... Who has walked up and down the aisles of this tabernacle?" She answered, "The God of heaven and His angels," and added: 1BIO 17 2 We have been trying to organize the work on right lines. The Lord has sent His angels to minister unto us who are heirs of salvation, telling us how to carry the work forward.... Press together, press together. Let us be united in Christ. 1BIO 17 3 The church had heard the voice of God through His messenger, and the response was electrifying and immediate. But, by rights, we should begin the story of the life and work of Ellen G. White with her birth and early life--and in doing so, let her speak. Here the Story Begins 1BIO 17 4 "By the request of dear friends," wrote Ellen White just fifty years earlier as she traced the opening lines of her first little book in 1851, "I have consented to give a brief sketch of my experience and views, with the hope that it will cheer and strengthen the humble, trusting children of the Lord." The "brief sketch" did that. But her active life was to extend over another sixty-four years. Now it is with difficulty that the story is confined to six large volumes. 1BIO 17 5 In a fuller account she makes the simple statement: I was born at Gorham, Maine, November 26, 1827. My parents, Robert and Eunice Harmon, were for many years residents of this state.--Testimonies for the Church, 1:9. 1BIO 17 6 The village of Gorham is situated some twelve miles west of the city of Portland in rolling country. If tradition can be trusted, the Harmon family lived in a little one-and-a-half-story cottage on Fort Hill, two miles north of the village. The home stood until 1971, when it was destroyed by fire. It was in this home, in a second-floor bedroom, that twins, Ellen Gould and Elizabeth M. Harmon, were born. Robert Harmon worked the land and possibly, during the bitterly cold winter months, engaged in making hats part-time to supplement the rather meager returns from agricultural pursuits. 1BIO 18 1 The name Harmon is well known in the area stretching out to the west from Portland. The family was not an insignificant one. [Ellen's father and mother both sprang from Anglo-Saxon families with traceable lines back through early american history to England. See Appendix A for the genealogical records of her immediate progenitors. A comprehensive "family tree" is available from the Ellen G. White Estate.] Ellen's grandfather Daniel had been a corporal in the Revolutionary War. Her great-grandfather John had married an Irish woman; they were the first of the Harmons to settle in Standish, Maine. Ellen's great-great-grandfather Samuel had been a landowner in comfortable circumstances in Scarboro, Maine, where he built a mill on the river, known as "Harmon's Mill." Ellen's great-great-great-grandfather John served in King Philip's War, which broke out in 1675. He fought the Indians in "the great swamp fight," then as a reward was given a grant of land in Maine. He moved to Scarboro in 1726 and was one of the organizers of the First Congregational Church. Most of the Harmons were Congregationalists, but Robert, Ellen's father, broke the tradition. He became a Methodist. 1BIO 18 2 On July 11, 1810, Robert Harmon married Eunice Gould, of Portland. At this time Maine was still a part of the State of Massachusetts. It was not until 1820 that it came into its own as a State in the Union. Robert and Eunice are spoken of in 1843 as having been Methodists for forty years, so it seems that both were members of the church from childhood. 1BIO 18 3 When Ellen and Elizabeth were born, their oldest sister, Caroline, was 15, Harriet was 13, and John was 11 years old. Mary was 6, and then there was Sarah--with whom Ellen would have the closest relationship--who was 5. Robert was nearly 2 years old when the twins were born. 1BIO 18 4 The Fort Hill farm, on which the Harmon home has been understood to have been situated, is two or three hundred yards from the spot where the first settlers of Gorham--also veterans of King Philip's War--built their fort for protection against the Indians. We can well imagine Ellen as a child listening with other children to the old-timers of Gorham telling harrowing stories of the Indian wars, especially of one Gorham settler who decided to stay at home one more day before going to the fort. He wanted to gather the last of his crops, then would come with his family. But on that last day the Indians came, and only one small boy escaped, by hiding in the woods. 1BIO 19 1 But probably the recollection of Gorham that Ellen would cherish most was the spacious beauty of the place. The home was located on the brow of a hill overlooking the valley and the mountains beyond. Star flowers and trillium spread their carpet of bloom over the forest floor; beech trees and oaks and birches flung their delicate new leaves in the breeze against the background of the dark evergreens. The land sloped away from the farmhouse and provided a beautiful view of the broad expanse below Sebago Lake; in the distance were the lifting heights of the White Mountains. Harbingers of the Advent Awakening 1BIO 19 2 Just two weeks before Ellen's sixth birthday the local Portland Advertiser reported: 1BIO 19 3 We are told by the early risers ... that the sky yesterday morning [November 13], before sunrise, was full of meteors and luminous traces, shooting athwart the heavens in all directions. The sky, some say, seemed to be on fire--others add that the stars appeared to be falling.--November 15, 1833. 1BIO 19 4 A few hundred miles away in Low Hampton, New York, a farmer and former Army officer named William Miller was just beginning a new career as a preacher. He was telling the world what he had discovered in the prophecies--that Christ was coming soon, yes, within ten years. Miller's first published work, a sixty-four-page pamphlet, appeared in 1833. That was the year he received his license to preach, and his traveling, preaching, and correspondence were increasing rapidly (F. D. Nichol, The Midnight Cry, pp. 52-57). 1BIO 19 5 But in nearby Gorham little Ellen slept soundly through the night when the stars fell. She knew nothing yet of William Miller and his message, and in November, 1833, she was probably just starting to attend school. It is logical to assume that like any healthy youngster she must have used the carefree moments of her childhood to learn more about the things around her. Carefree Childhood Days 1BIO 20 1 With her brothers and sisters Ellen made little journeys into the woods. In later years she told her children of how on one fall day they went in search of hickory nuts, gathered and hidden by the squirrels. 1BIO 20 2 Ellen, always compassionate, took with her a little cloth bag of corn. When she found a cache of nuts in a hole in a hollow tree, she eagerly retrieved her find and then substituted the corn she had brought, hoping that the exchange would not be too disappointing to the provident squirrels. 1BIO 20 3 As with most families of modest circumstances in those days, the milk supply came from the family cow. Whether the story she was to tell in later years took place in Gorham before the family moved to Portland, or after they had taken up residence in the southern outskirts of the city, is difficult to determine. We do know that Ellen at an early age learned to milk and loved the animals for which she cared. 1BIO 20 4 One evening as she went to the pasture gate to bring the cow to the shed for milking, the bossy that usually was there waiting for her was nowhere in sight. Ellen went down through the woods, frequently calling the cow. Not until she had reached a little brook in the valley below, did she hear a response. To her dismay she found the cow in the middle of the stream, with all four feet stuck in the mud. Immediately Ellen set about devising a plan to get the cow unstuck. Picking some luscious grass nearby, she reached out to the cow, who was grateful for something to eat. After repeating this several times, Ellen offered the cow another generous handful of grass, but this time held it just a little beyond her reach. Then with her free hand grasping the nearest horn Ellen urged, "Come, Bossy," and moved the grass away. The cow, fearful of losing the promised morsel, put forth extraordinary effort to break loose from the mud. Soon Ellen and cow were making their way back to home and shed. Early Experiences Recounted 1BIO 20 5 Occasionally in later years Ellen mentioned her girlhood experiences. When she and her twin sister, who was rather chubby and could not climb as Ellen could, were going through the woods, Elizabeth would say to Ellen, "Help over log." Of course Ellen did, and as she recounted this years later to a nurse, Delia Walker-Lovell, she remarked, "I have been helping over logs ever since." 1BIO 21 1 In 1901 she wrote of the character-building discipline that had a mold on her life: 1BIO 21 2 When I was a child, and was told to do something, sometimes I would begin to speak words of complaint, and would go out of the room. But I would be called back, and asked to repeat what I had said. Then I would repeat it. My mother would take that up, and show me how I was a part of the family, a part of the firm; that it was as much my duty to carry my part of the responsibility as it was my parents' duty to take charge to me. She would carry that out to the letter. I had my times now and then for amusement, but I tell you there was no idleness in my home, and there was no disobedience there that was not taken in hand at once.--Manuscript 82, 1901. A "School Days" Experience 1BIO 21 3 An experience at school, as recounted to a group of educators in the summer of 1891, gives us a glimpse of young Ellen and her character and her relation to people and circumstances. 1BIO 21 4 In the days that she attended the school on Brackett Street, two or three students often sat together at one long desk. The girl sitting beside Ellen one day did something that provoked the teacher. In a rage he threw a ruler at the head of the offending pupil. His aim was poor and the ruler hit Ellen instead, gashing her forehead. Here is how she told about it years later at the Harbor Springs teachers' convention: 1BIO 21 5 It hit me and gave me a wonderful wound. I rose from my seat and left the room. When I left the schoolhouse and was on the way home, he ran after me and said, "Ellen, I made a mistake; won't you forgive me?" 1BIO 21 6 Said I, "Certainly I will; but where is the mistake?" 1BIO 21 7 "I did not mean to hit you." 1BIO 21 8 "But," said I, "it is a mistake that you should hit anybody. I would just as soon have this gash in my forehead as to have another injured."--Manuscript 8a, 1891. 1BIO 22 1 But now back to the times when Ellen Harmon was born. On that Monday, November 26, when the twins arrived in the second-floor bedroom of the Harmon home, John Quincy Adams was President of the United States. The next year, after a bitter election campaign, he would be replaced by Andrew Jackson. Experiments were being conducted in building the country's first railroad. In 1826, just one year before, the American Temperance Society was incorporated in Boston. The Family Moves to the City of Portland 1BIO 22 2 While the Harmon family enjoyed the rural location of their Gorham home, Robert found his work as a hatter more prosperous than his farming, and the family moved sometime between 1831 and 1833 to the city of Portland, where he could give his full time to his trade. They first lived in a house on Spruce Street on the growing western edge of the city. Later they moved a few blocks down the hill to 44 Clark Street, for according to the city records it was there that Robert Harmon the Hatter lived in 1844. 1BIO 22 3 When the family moved to Portland the population of the city was thirteen thousand. Business was good and growing. The city itself was situated on a peninsula jutting out into Casco Bay. When the Harmons moved there, the hills were virtually uninhabited, the main part of the city being concentrated in the center of the peninsula, which is about three miles long. 1BIO 22 4 Ellen's mother, Eunice Gould, had grown up in Portland and came from a highly respected family. The city directory of 1834 shows seventeen Goulds, including a hatter, a hat store owner, and a widow named Sarah Gould. The name Sarah was given to Ellen's favorite older sister. The Portland the Youthful Ellen Harmon Knew 1BIO 22 5 Portland, Maine, from its infancy was an important seaport. At no time was this more true than during Ellen's childhood. The poet Longfellow was born in a home at the edge of Casco Bay, and had grown up there just twenty years earlier. He left a rich source of poetic descriptions of Portland life. "I remember," Longfellow wrote, "the black wharves and the slips, and the sea-tides tossing free; and Spanish sailors with bearded lips, and the beauty and mystery of the ships."--"My Lost Youth," Complete Poetical Works, p. 194. 1BIO 23 1 We can imagine Ellen and Elizabeth, perhaps in company with their older brother John, or even their father, visiting Portland Pier along Fore Street. Portland was noted for its trade with the West Indies, just as Salem, Massachusetts, specialized in the East India trade, and New Bedford in whaling. Along the Fore Street wharves were crowded a forest of masts: brigs, barks, majestic clippers, schooners, and even a few whalers. The "Spanish sailors with bearded lips" and with elaborate tattoos were there too. As Ellen and Elizabeth walked along, wide-eyed, under the pointed bowsprits of the graceful square-riggers, they could see the busy counting offices; the ship chandler's stores with their ropes, pulleys, anchors, chronometers, and other navigational instruments; and, here and there, the two-story sail lofts with their signs flapping from the upper windows. 1BIO 23 2 The stevedores, many of them black, were hoisting the heavy barrels of Jamaica rum and molasses from the holds of the ships, and along with the sweating and swearing came the rhythmic songs of the islands. 1BIO 23 3 The life of the sailors was hard and hazardous, and the Portland papers frequently carried stories about ships lost at sea or grounded and thrashed to shreds on the rocky coasts of New England. Many a home built in the city of Portland had its "widow's walk," a little porchlike area with a neatly painted white balustrade around it at the very top of a house. It is said that from these vantage points those who waited the return of a husband, father, or son could look out over Casco Bay to watch for the return of the ship that had been out upon the seas for months or perhaps even a year or more. 1BIO 23 4 The chief export from Portland was lumber. Portland's streets were often lined with teams of oxen hauling timber out of the virgin wilderness of Maine. While Portland sent its lumber out to different parts of the world, it received from the West Indies sugar, molasses, coffee, tobacco, spices, and of course, rum. The big share of the latter, considering the large sailor population in the town, kept things lively. Portland was early a center of temperance activity. 1BIO 23 5 The city directory of 1834 lists the professions of the men of the city and shows that it had 256 laborers, 220 mariners, 209 dealers in West Indian goods, 145 carpenters, and 131 ship captains. All of these jobs were related to the sea, for Portland was not only a seaport but also a shipbuilding center of considerable importance. 1BIO 24 1 The weather in Portland was colder than it is today. The average yearly temperature between 1820 and 1833 was a mere 43 F. February was the coldest month, with the temperature hovering around 20 F. most of the time. In July the temperature reached the upper 60s. Snow was heavy, a little under five feet annually, but in 1833 nearly eight feet fell. The homes were heated by wood-burning stoves, and for light, whale-oil lamps were used. Common use of kerosene was yet two or three decades away. The Harmon home was brightened outside by the flowers that Eunice Harmon loved. The inside of the house was equipped for hatmaking. 1BIO 24 2 We can imagine Robert Harmon taking his twin girls along to the wood market that occupied an entire block in the heart of the city, bounded by Brown, Congress, Center, and Free streets. Here farmers would unload cord wood and bargain with the townspeople. It might well have been here that Robert Harmon bought beaver and rabbit pelts of animals that the farmers had trapped. He would have to hire someone to take his wood and pelts home, for only a wealthy family kept its own horse and carriage or wagon. Hatmaking in the Harmon House 1BIO 24 3 The animal pelts he bought would soon begin their transformation into fur top hats. First he would lay the pelt on a table and with a stout brush rub in a solution of mercuric nitrate. This highly poisonous solution was necessary to make the infinitesimal barbs on each strand of fur become more pronounced. Then with either large shears or a scraping knife he would remove the fur from the skin and place it in a stack. After the hair had been laboriously picked out of the fur, the most difficult part of the process began. A device resembling a violin bow but five or six times as big was brought down over the table. Snapping the catgut on the pile of fur on the bench separated, scattered, and gradually deposited the particles in a smaller and finer sheet. Each sheet represented one hat. With further manipulation, the fibers hooked themselves together into what ultimately became the fur fabric of the hat. The rest of the process is difficult to describe, but Ellen eventually learned the simplest part of it, which was shaping the crown of the hat. 1BIO 25 1 The price of a hat ranged all the way from 75 cents to $15, depending on the quality of the fur. It must be remembered that in those days 75 cents was the pay for ten hours of diligent work of a well-trained artisan. 1BIO 25 2 Robert Harmon soon discovered, as did others in Portland, that in the South, with its agricultural economy, the prices for hats were much better than they were for those sold locally. In early 1804 the hatters of New England had established stores in Savannah, Georgia. Hats worth $90 a dozen in the North went for $120 a dozen in the South. Robert Harmon made a business trip to Georgia in 1837, the year of Ellen's accident. Attending Brackett Street School 1BIO 25 3 It was probably in the autumn of 1833 that Ellen started school, just before her sixth birthday. It could have been earlier, for at that time children could be in school at 5 or even a bit younger. The school was conducted in a frame building on Brackett Street, some four or five short blocks from the Harmon home. In 1836 the wooden building was replaced by a two-story brick structure, and it was doubtless in this building that Ellen spent her last full year in school. School was conducted during both summer and winter in Portland, and once the grind began it was merciless on small children. But Ellen loved it, and she had great ambitions in obtaining a good education and making something of herself. 1BIO 25 4 As for textbooks, Samuel Worcester's first, second, and third books of reading and spelling were prescribed, but there were never enough books to go around. Ellen advanced rapidly, and soon the teacher was calling on her to read the lessons for the rest of the class. She moved upstairs with the more advanced pupils, but was sometimes called down to read for the little ones in the primary room. 1BIO 25 5 Years later, when she was traveling on the train with her husband, James White, she was reading to him an article he had written, and together they were correcting it. A lady leaned forward and touched her shoulder, saying, "Aren't you Ellen Harmon?" 1BIO 25 6 "Yes," she replied, "but how did you know me?" 1BIO 25 7 "Why," said the lady, "I knew you by your voice. I attended school on Brackett Street in Portland, and you used to come and read our lessons to us. We could understand them better when you read them than when anyone else did."--DF 733c. The Textbooks She Read 1BIO 26 1 Instead of Dick and Jane, the reader Ellen Harmon used had none other than a little girl named Ellen as a heroine. The sketches that illustrate the primer show Ellen wearing a long, straight, light-colored skirt. The hem had a little ruffle that came just to the top of her shoes. The blouse had a broad collar and short, puffed sleeves and was fastened down the front with hooks and eyes. Other pictures of the primer depict long-sleeved dresses for older girls and sometimes a hat with a gracefully upturned broad brim and a low, round top. One lesson about Ellen is titled "A Good Girl." 1BIO 26 2 No pains were spared to indoctrinate the youngsters with the virtues of hard work and obedience. In other lessons Christian theology was forthrightly taught, and every scholar who could read was required to have a Testament of his own from which several verses were read each day at the opening and close of school. 1BIO 26 3 Among the prescribed books for children, and possibly some of the same ones she referred to in later years, was the Methodist Sabbath School. Ellen was to recall that she had "read many of the religious biographies of children who had possessed numberless virtues and lived faultless lives." She would repeat to herself again and again, "If that is true, I can never be a Christian. I can never hope to be like those children."--Notebook Leaflets from the Elmshaven Library, 1:146, 147. Such thoughts drove her almost to despair. Robert Harmon's Trip to Georgia 1BIO 26 4 In 1837, when Ellen was 9, America was struck with depression, and the hat business was severely affected. Robert Harmon found that the stock of hats made during the long winter months of 1836-1837 moved very slowly, so he decided to take his supply to Georgia in hope of a more ready sale. There was doubtless an air of excitement in the family the night before he was to leave, and they helped wrap the hats and place them in a large leather bag. We can imagine the whole family following the father to the stage depot early the next morning, first along the dirt paths near their home, and then on the wooden sidewalks down to the old "Elm House" on the corner of Federal and Temple streets, to catch the western stage for Portsmouth, Boston, and points south. 1BIO 27 1 This was the golden age of stage travel, and Portland was a major center on which all the lines converged. At times it was almost impossible to pass through Federal Street on account of the coaches drawn up two and three deep, morning and night. 1BIO 27 2 The horses of the leading coach were tied to the splendid elm tree that stood in front of the inn. Behind this there might be a great variety of vehicles, even an imposing Concord coach drawn by six or perhaps eight horses. This wonderful affair must have delighted Ellen and the other youngsters with its decorations of gold and yellow. 1BIO 27 3 The family probably waited outside on the sidewalk as Father Harmon went in to purchase his ticket. Perhaps as they waited they would hear the coachman's horn signaling an approaching stage. This was the best part of it all, for no matter how slowly the stages traveled between stops, the drivers had trained their teams to perfection in the art of arriving at the tavern door with great dash and spirit. 1BIO 27 4 And the stage driver himself, as he hopped down from his perch, was a sight to behold. He wore new store clothes in contrast with the homespun of most people, and with his fancy tailored overcoat and gorgeous-colored sash, he inspired the awe of any curious child. 1BIO 27 5 As Robert Harmon passed up his hat bag to the top of the stage, then climbed in and turned to wave Goodbye, he had his last look at the cheerful, perfectly formed features of Ellen's face. The next time he was to see her, she would be much changed. ------------------------Chapter 2--(1836-1843) Abrupt Changes in Ellen's Life 1BIO 28 1 It was midafternoon and school was out. The 9-year-old twins, Ellen and Elizabeth, were on their way home, along with a classmate. As the three girls crossed the park they noticed that an older girl who also attended the Brackett Street School was following them. She shouted some angry words and was closing the gap between them. The Harmon children had been taught never to retaliate, never to engage in a fight with anyone, but rather if there was trouble to hurry home. This the girls were intent on doing. Ellen later wrote of what happened next: 1BIO 28 2 We were doing this, running towards home, but the girl was following us with a stone in her hand. I turned to see how far she was behind me, and as I turned, the stone hit me on my nose. I fell senseless. When I revived, I found myself in a merchant's store, the blood streaming from my nose, my garments covered with blood, and a large stream of blood on the floor.--Spiritual Gifts, 2:7. 1BIO 28 3 A customer in the store, a total stranger to the Harmon girls, offered to take Ellen home in his carriage, but the little girl, fearing that she would soil his carriage with her blood, refused the offer. Little did she realize the severity of her injury or how weak she was. With her two companions she started on foot for home, but soon grew faint. Dizziness overtook her, and then she collapsed to the ground. Her twin sister and her schoolmate carried her the block or two to her home. She later recounted: 1BIO 28 4 I have no recollection of anything for some time after the accident. My mother says that I noticed nothing, but lay in a stupid state [a coma] for three weeks. No one thought I would live except my mother. For some reason she felt that I would not die.--Ibid., 2:8. 1BIO 29 1 The description of her symptoms would lead to the opinion that she suffered a concussion. The physician who was called offered no hope of her making a recovery, nor had he any treatment to recommend. These were times of great ignorance in the medical world. One of the neighbors, certain that Ellen could not live, asked if she might buy a burial robe for her. "Not yet" was Eunice Harmon's reply, for something told her that Ellen would live. 1BIO 29 2 As the little girl regained consciousness she was totally ignorant of the cause of her illness. It seemed to her she had been in a long sleep. She had no memory of the accident; all she knew was that she lay on her cot in great weakness. Then one day on hearing a visiting neighbor say, "What a pity! I should not know her," her curiosity was aroused. She asked for a mirror, only to be shocked at what the glass reflected. Of this she wrote: 1BIO 29 3 Every feature of my face seemed changed. The sight was more than I could bear. The bone of my nose proved to be broken. The idea of carrying my misfortune through life was insupportable. I could see no pleasure in my life. I did not wish to live, and I dared not die, for I was not prepared.--Ibid., 2:9. 1BIO 29 4 As Ellen's father was in Georgia on business, the mother carried the burden created by the accident. Friends who visited advised Ellen's mother to prosecute the father of the girl who, as they said, "ruined" her. But her mother was for peace, and she replied that if such a course could bring Ellen back to health and natural looks, there would be something gained, but as that was impossible, it was best not to make enemies (Ibid., 2:8). 1BIO 29 5 Physicians were consulted. One thought that a silver wire might be put in her nose to hold it in shape, but doing so would have been excruciatingly painful, for anesthetics were not known in those days, and the doctor thought it would be of little use. Since she had lost so much blood it was considered doubtful that she could sustain the shock of surgery. 1BIO 29 6 This was followed by a crushing experience of which she wrote: At the time of my misfortune my father was absent in Georgia. When he returned, he spoke to my brother and sisters, and inquired for me.... It was hard to make him believe that I was his Ellen. This cut me to the heart; yet I tried to put on an appearance of cheerfulness, when my heart ached.--Ibid., 2:10. 1BIO 30 1 By sad experience she soon learned the difference one's personal appearance makes in the treatment received from others, especially among children. Slowly she gained her strength, but as she was able to join in play with young friends, she found that they spurned her. She was almost crushed by this experience. She wrote: 1BIO 30 2 My life was often miserable, for my feelings were keenly sensitive. I could not, like my twin sister, weep out my feelings. My heart seemed so heavy, and ached as though it would break, yet I could not shed a tear.... Others would pity and sympathize with me, and that weight, like a stone upon my heart, would be gone. 1BIO 30 3 How vain and empty the pleasures of earth looked to me. How changeable the friendship of my young companions. A pretty face, dress, or good looks, are thought much of. But let misfortune take some of these away, and the friendship is broken. 1BIO 30 4 But I began to turn to my Saviour where I found comfort. I sought the Lord earnestly, and received consolation. I believed that Jesus did love even me.--Ibid., 2:10, 11. 1BIO 30 5 Some fifty years later, on a visit to Portland, Maine, she had an opportunity to ponder in retrospect: 1BIO 30 6 I visited ... the spot where I met with the accident.... this misfortune, which for a time seemed so bitter and was so hard to bear, has proved to be a blessing in disguise. The cruel blow which blighted the joys of earth, was the means of turning my eyes to heaven. I might never have known Jesus, had not the sorrow that clouded my early years led me to seek comfort in Him. 1BIO 30 7 She added: I have read of a little bird that while his cage is full of light never sings the songs his master would teach him. He will listen, and learn a snatch of this, a trill of that, but never a separate and entire melody. 1BIO 31 1 But the master covers his cage, and then, in the dark, he listens to the one song he is to sing. He tries and tries again to sing that song, until it is learned, and he breaks forth in perfect melody; and then the cage is uncovered, and ever after he can sing it in the light. 1BIO 31 2 Thus God deals with His creatures. He has a song to teach us, and when we have learned it amid the deep shadows of affliction, we can sing it ever afterward.--The Review and Herald, November 25, 1884. Schooling Cut Off 1BIO 31 3 As soon as Ellen felt she was able to do so, she attempted to continue her schoolwork, but she could attend classes only intermittently. She recounted: 1BIO 31 4 My health was so poor that I could attend school but little. It was almost impossible for me to study, and retain what I learned. The same girl who was the cause of my misfortune, was appointed by our teacher as a monitor to assist me in writing, and to aid me in getting my lessons. She always seemed sorry for what she had done, and I was careful not to remind her of the great injury she had done me. She was tender and patient with me, and much of her time seemed sad and thoughtful, as she saw me laboring to get an education. 1BIO 31 5 My hand trembled so that I made no progress in writing, and could get no further than the first examples, which are called coarse-hand. As I labored to bend my mind to my studies, the letters of my book would run together, large drops of perspiration would stand upon my brow, and I would become dizzy and faint.--Spiritual Gifts, 2:11, 12. 1BIO 31 6 Advised by her teacher to drop out of school until her health had improved, she for a time gave up attempts to attend. She recalled: 1BIO 31 7 It was the hardest struggle of my young life to yield to my feebleness and decide that I must leave my studies and give up the hope of gaining an education.--Testimonies for the Church, 1:13. 1BIO 32 1 Some three years later Ellen attempted to pick up her schoolwork, enrolling in a "female seminary," but she soon discovered that it was difficult to maintain her religious experience in a large seminary. Besides, she was physically unable to cope with the strain. At this point she gave up all attempts to gain a formal education (Life Sketches of James White and Ellen G. White (1880), 148). 1BIO 32 2 Her mother, a wise and careful woman, did not allow Ellen to grow up in ignorance; at home she learned many of the practical lessons needed in preparation for life. And Ellen studied in the school of nature, for the spacious Deering's Oaks Park was within walking distance, over the hill, from her home. Later she reported: "I have spent many pleasant hours in the woods at that place."--Letter 193, 1903. Early Religious Instruction 1BIO 32 3 The Harmons were members of the Chestnut Street Methodist church. There under a succession of pastors (most of them did not stay more than one or two years) Ellen and her twin sister and older members of the family received their early religious instruction. The church had pews in the gallery and on the main floor. The Harmons probably occupied main-floor pews. There were also backless benches for the less affluent worshipers, who paid a yearly fee of $1 apiece to reserve a place. 1BIO 32 4 Robert Harmon was a pillar in the church--an exhorter, which means that sometimes he would stand at the close of the sermon to give, in good Methodist fashion, an extemporaneous layman's response to the challenge of the sermon. 1BIO 32 5 History records one point of early contention--the use of instrumental music. The church was rocked by controversy when it installed a pipe organ--said to be the first church organ in any Methodist church in the United States. "The New York Christian Advocate came out strongly against the move, arguing that it would lead away from the simplicity of Methodism and spirituality of religion. When a Methodist bishop was asked how he liked the tone of the new organ he replied, 'Oh, it is so loud I heard it all the way to New York.'" 1BIO 32 6 It is difficult to judge by the available data just how formal or enthusiastic the worship was in the Chestnut Street church. At one time there was quite a controversy over shouting loud amens. [There was a branch of the methodists that engaged in ecstatic experiences, particularly that of shouting. Meetings were conducted on weeknight evenings where it was expected there would be considerable shouting of the praises of God. It was not uncommon when one anticipated attending such a meeting to say that he was "going to a shout."] 1BIO 33 1 And then there were the Methodist class meetings. These were always less formal than the Sunday services. Held in private homes, they were each attended by a dozen or so people. A Methodist paper published both in Boston and Portland gives a sketch of the class meeting: 1BIO 33 2 After opening the meeting in the usual way [with singing and prayer], he [the class leader] states his own experience for the week; then, requesting the members to keep their seats (as rising often imposes stiffness and embarrassment), he enters into a familiar conversation with each one, in which he aims to develop some one or all of the following points: namely, perfection in love, how obtained, and the evidences of it; freedom from condemnation; abiding witness of the Spirit; sense of darkness; recent victories over sin; growth in grace; besetting sins; faithfulness in duty, in prayer, watchfulness, self-denial; honesty in business transactions; entire consecration to God, etc.--Zion's Herald and the Maine Wesleyan Journal, vol. 13, p. 158. 1BIO 33 3 The comment follows that "Brother Y's class meetings are always lively, spiritual, and profitable sessions."-- Ibid. 1BIO 33 4 This kind of meeting, with its testimony, counsel, confession, encouragement, and praise, lent itself to free expression and religious fervor. Attendance was considered mandatory for any good Methodist. It was in this environment that Ellen faced the struggles in her religious experience in her girlhood. Wrestling with the Problems of "Conversion" 1BIO 33 5 "I was unreconciled to my lot," she wrote, "and at times murmured against the providence of God in thus afflicting me." She comments on her unwise course: 1BIO 33 6 I concealed my troubled feelings from my family and friends, fearing that they could not understand me. This was a mistaken course. Had I opened my mind to my mother, she might have instructed, soothed, and encouraged me.... I locked my secret agony within my heart, and did not seek the advice of experienced Christians as I should have done. No one conversed with me on the subject of my soul's salvation, and no one prayed with me. I felt that Christians were so far removed from me, so much nobler and purer than myself, that I dared not approach them on the subject that engrossed my thoughts, and was ashamed to reveal the lost and wretched condition of my heart.--Life Sketches of James White and Ellen G. White (1880), 135, 136. The William Miller Lectures 1BIO 34 1 In March, 1840, [Ellen White's earliest accounts, based on memory, incorrectly give the year as 1839 (see Spiritual Gifts, 2:12).] a revival in Portland, Maine, brought some hope to the 12-year-old girl. William Miller lectured in the city on the second coming of Christ. The meetings were held in the Casco Street Christian church. She attended with her friends and family. Her description of the meetings is vivid: 1BIO 34 2 These lectures produced a great sensation, and the Christian church, on Casco Street, that Mr. Miller occupied, was crowded day and night. No wild excitement attended these meetings, but a deep solemnity pervaded the minds of those who heard his discourses. Not only was there manifested a great interest in the city, but the country people flocked in day after day, bringing their lunch baskets, and remaining from morning until the close of the evening meeting. 1BIO 34 3 Mr. Miller dwelt upon the prophecies, comparing them with Bible history, that the end of the world was near. I attended these meetings in company with my friends and listened to the strange doctrines of the preacher. Four years previous to this, on my way to school, I had picked up a scrap of paper containing an account of a man in England who was preaching that the earth would be consumed in about thirty years from that time.... Now I was listening to the most solemn and powerful sermons to the effect that Christ was coming in 1843, only a few short years in the future. The preacher traced down the prophecies with a keen exactitude that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and piled up proof to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowd as if spellbound.--Life Sketches of James White and Ellen G. White (1880), 136, 137. 1BIO 35 1 As to the reaction of the listeners and the influence of his work on the city of Portland, Ellen White observed: 1BIO 35 2 Terrible conviction spread through the entire city. Prayer meetings were established, and there was a general awakening among the various denominations, for they all felt more or less the influence that proceeded from the teaching of the near coming of Christ.--Ibid., 137. 1BIO 35 3 The Maine Wesleyan Journal reported "crowded congregations in [the] Casco Street church." Miller is described as "self-possessed and ready; distinct in his utterance, and frequently quaint in his expressions."--Quoted in Nichol, The Midnight Cry, p. 77. 1BIO 35 4 It was reported that Miller held his listeners spellbound, speaking for one and a half or two hours. At times he carried on make-believe conversations between the objector and the inquirer, supplying in a very natural manner the questions and answers. Although he was grave, he sometimes produced a smile from his audience. 1BIO 35 5 The work Miller started in Portland in the thirteen days he spent there continued after his departure. Lorenzo D. Fleming, pastor of the local Christian Connection, reported to Miller soon after the meetings closed: 1BIO 35 6 The good work has been progressing firmly. I should think somewhere near two hundred have professed conversion in our meetings since you left and the good work is spreading all over the city and in the country all around the city. Such a time was never known here. A number of grogshops have been broken up and converted into little meetinghouses. One or two gambling establishments have been also broken up. Little prayer meetings have been set up in almost every part of the city.... Many opposers begin to acknowledge that there is a work of God here.--Quoted in Nichol, The Midnight Cry, p. 76. 1BIO 36 1 Another Fleming letter, the one addressed to Joshua V. Himes, the publisher of the Signs of the Times, reported: 1BIO 36 2 Being down in the business part of our city on the fourth instant [April 4, 1840], I was conducted into a room over one of the banks, where I found about thirty or forty men of different denominations engaged in one accord in prayer at about eleven o'clock in the daytime! ... There was nothing like extravagant excitement, but an almost universal solemnity on the minds of all the people. One of the principal booksellers, informed me that he had sold more Bibles in one month (since Brother Miller came here) than he had in any four months previous.--Quoted in Nichol, The Midnight Cry, p. 78. 1BIO 36 3 Miller's burden of soul is reflected in a letter he wrote as he closed his work in Portland: 1BIO 36 4 Those souls whom I have addressed in my six months' tour are continually before me, sleeping or waking; I can see them perishing by thousands; and when I reflect on the accountability of their teachers, who say "Peace and safety," I am in pain for them.--Quoted in Nichol, The Midnight Cry, p. 78. 1BIO 36 5 The memories of 12-year-old Ellen regarding the far-reaching influence of William Miller preaching in Portland are well sustained in contemporary records. Ellen's Developing Christian Experience 1BIO 36 6 In the autobiographical accounts as found in the 1880, 1888, and 1915 editions of Life Sketches (designated in this account as 1LS, 2LS, and 3LS) Ellen White presents in detail her struggles in her developing Christian experience. Much is omitted here in order to allow a quick running account touching essential points. With her parents, she had been very faithful in attending the Methodist meetings. She and her brother Robert also attended rather faithfully the Millerite meetings on Casco Street. In the summer of 1842 she and her parents attended the Methodist camp meeting at Buxton, Maine. She went hoping that she would find an experience that would bring her peace of mind. One sermon in particular led her to an understanding of justification by faith. Of this she wrote: 1BIO 37 1 At length I was greatly relieved while listening to a discourse from the words: "I will go in unto the king," "and if I perish, I perish." In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God and venture upon His mercy without delay.... All that was required of the sinner, trembling in the presence of his Lord, was to put forth the hand of faith and touch the scepter of His grace. That touch insured pardon and peace.... These words comforted me and gave me views of what I must do to be saved.--Ibid., 140, 141. 1BIO 37 2 But the lessons in the simplicity of faith and the importance of implicit trust came to Ellen slowly. Soon after her return to Portland from the camp meeting, she was taken into the Methodist Church on probation, with baptism to follow in due time. At that period baptism as a means of full acceptance into the Methodist Church was performed either by sprinkling or immersion. Ellen chose immersion; on Sunday afternoon, June 26, 1842, she and eleven others were baptized in the rather rough waters of Casco Bay. She described the important event: 1BIO 37 3 The waves ran high, and dashed upon the shore; but my peace was like a river. When I arose out of the water, my strength was nearly gone, for the power of God rested upon me. Such a rich blessing I never experienced before. I felt dead to the world, and that my sins were all washed away. The same day a sister and myself were taken into the church.--Spiritual Gifts, 2:13. William Miller's Second Visit to Portland 1BIO 37 4 At about this time--in 1842--William Miller was back in Portland for a second series of meetings on the Second Advent. As before, the meetings were held in the Christian church on Casco Street. Of his reception and the manner of his work Ellen White wrote: 1BIO 37 5 This second course created much more excitement in the city than the first. The different denominations, with a very few exceptions, closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer. But crowds of anxious listeners attended his meetings, while many were unable to enter the house, which was literally packed. The congregations were unusually quiet and attentive. 1BIO 38 1 She described his demeanor and manner of delivery: 1BIO 38 2 His manner of preaching was not flowery or oratorical, but he dealt in plain and startling facts that roused his hearers from the apathy in which they had been locked. He substantiated his statements and theories by Scripture as he progressed. A convicting power attended his words that seemed to stamp them as the language of truth. 1BIO 38 3 He was courteous and sympathetic. When every seat in the house was full, and the platform and places about the pulpit seemed crowded, I have seen him leave the desk and walk down the aisle, and take some feeble old man or woman by the hand and find a seat for them, then return and resume his discourse. He was indeed rightly called Father Miller, for he had a watchful care over those who came under his ministrations, was affectionate in his manner, of genial and tender heart. He was a very interesting speaker, and his exhortations, both to professed Christians and the impenitent, were appropriate and powerful.--Life Sketches of James White and Ellen G. White (1880), 148, 149. 1BIO 38 4 Ellen fully accepted Miller's presentations and continued to attend the Advent meetings in the church on Casco Street. At times in the development of her Christian experience, clouds seemed to hang low over her. There were periods of joy and happiness and periods of deep concern (Ibid., 154). Two Significant Dreams 1BIO 38 5 At this time she had two dreams, one of visiting the temple in heaven (Testimonies for the Church, 1:27, 28) and the other in which she was taken up steps to see Jesus (Ibid., 1:28, 29). In this latter dream it seemed that He received her with a smile. Putting His hand on her head He said, "Fear not." She was given a green cord, which represented faith, and she later declared, "The beauty and simplicity of trusting in God began to dawn upon my soul."--Ibid., 1:29. Now she did what she had not done before: 1BIO 39 1 I now confided all my sorrows and perplexities to my mother. She tenderly sympathized with and encouraged me, advising me to go for counsel to Elder [Levi] Stockman, who then preached the Advent doctrine in Portland.... Upon hearing my story, he placed his hand affectionately upon my head, saying with tears in his eyes: "Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work." ... "Go free, Ellen," said he; "return to your home trusting in Jesus, for He will not withhold His love from any true seeker."--Life Sketches of James White and Ellen G. White (1880), 157-159. 1BIO 39 2 What courage the counsel of this man of God brought to Ellen! She later commented: 1BIO 39 3 During the few minutes in which I received instruction from Elder Stockman, I had obtained more knowledge on the subject of God's love and pitying tenderness than from all the sermons and exhortations to which I had ever listened.--Ibid., 159. 1BIO 39 4 This was the turning point in Ellen's experience. Reaching home, she promised the Lord that she would do and suffer anything to have the favor of Jesus. That evening she attended a prayer meeting. As she offered her first prayer in public, the burden and agony of soul she so long endured vanished. Relating the experience, she told how "the blessing of the Lord descended upon me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out from me but Jesus and His glory, and I lost consciousness of what was passing around me."--Ibid., 159. She wrote: 1BIO 39 5 For six months not a shadow clouded my mind, nor did I neglect one known duty. My whole endeavor was to do the will of God and keep Jesus and heaven continually in my mind. I was surprised and enraptured with the clear views now presented to my mind of the atonement and the work of Jesus Christ. I will not attempt to farther explain the exercises of my mind, suffice it to say that old things had passed away, all things had become new. There was not a cloud to mar my perfect bliss. I longed to tell the story of Jesus' love, but felt no disposition to engage in common conversation with anyone. My heart was so filled with love to God and the peace that passeth understanding, that I loved to meditate and to pray.--Ibid., 161. Bearing Public Witness 1BIO 40 1 After this experience Ellen, when opportunity came, bore witness for the Lord. Of one such experience she wrote: 1BIO 40 2 I attended the Advent meeting. When the time arrived for the followers of Christ to speak in His favor, I could not remain silent, but rose and related my experience. Not a thought had entered my mind of what I should say; but the simple story of Jesus' love to me fell from my lips with perfect freedom, and my heart was so happy to be liberated from its thralldom of dark despair that I lost sight of the people about me and seemed to be alone with God. I found no difficulty in expressing my peace and happiness, except for the tears of gratitude that choked my utterance, as I told of the wondrous love that Jesus had shown for me.... My heart was so overflowing with joy that I wanted to tell others how much the Lord had done for me.--Ibid., 161, 162. 1BIO 40 3 The witness she bore was so effective that she received invitations to bear her testimony in "conference" meetings. Then, concerned for her young friends, she arranged meetings with them. Often these young people were considerably older than she. "In every instance but one," she reported, "these persons yielded themselves to the Lord."--Ibid., 163. Her work was received with mixed reactions. "Peculiar trials sometimes beset me," she noted. 1BIO 40 4 Those older in experience than myself endeavored to hold me back and cool the ardor of my faith, but with the smiles of Jesus brightening my life, and the love of God in my heart, I went on my way with a joyful spirit.--Ibid., 164. 1BIO 40 5 Ellen's father and mother were earnest believers in the near Advent, and members of the family still attended the Methodist church and the class meetings held in private homes. At one such class meeting Ellen told in a simple way the story of her experience, first of suffering under the burden of sin and then the blessings she enjoyed as her life had been brought into full conformity to the will of God. She mentioned her joy in the confidence of Jesus' soon coming. 1BIO 41 1 She wrote of the reaction of some: In unsuspecting simplicity I expected that my Methodist brethren and sisters would understand my feelings and rejoice with me. But I was disappointed; several sisters groaned and moved their chairs noisily, turning their backs upon me. I could not think what had been said to offend them, and spoke very briefly, feeling the chilling influence of their disapprobation.--Ibid., 165. 1BIO 41 2 The class leader turned to her and asked if it would not be more pleasant to live a long life of usefulness, doing others good, than for Jesus to come speedily and destroy poor sinners. She replied that she longed for the coming of Jesus to put sin to an end. 1BIO 41 3 He then inquired if I would not rather die peacefully upon my bed than to pass through the pain of being changed, while living, from mortality to immortality. My answer was that I wished for Jesus to come and take His children; that I was willing to live or die as God willed, and could easily endure all the pain that could be borne in a moment, in the twinkling of an eye; that I desired the wheels of time to roll swiftly round, and bring the welcome day when these vile bodies should be changed, and fashioned like unto Christ's most glorious body. I also stated that when I lived nearest to the Lord, then I most earnestly longed for His appearing.--Ibid., 165, 166. 1BIO 41 4 The class leader responded that he took great joy in anticipating the temporal millennium of a thousand years, when the earth would be filled with the knowledge of the Lord as the waters cover the sea. When the meeting broke up, Ellen and her brother Robert felt the coldness of their erstwhile friends. As they walked home they talked of their surprise that the subject of the near coming of Jesus should awaken such bitter antagonism. 1BIO 42 1 "Ellen," said Robert, "are we deceived? Is this hope of Christ's soon appearing upon the earth a heresy, that ministers and professors of religion oppose it so bitterly? They say that Jesus will not come for thousands and thousands of years. If they even approach the truth, then the world cannot come to an end in our day."--Ibid. 1BIO 42 2 To this Ellen quickly replied: "I have not a doubt but that the doctrine preached by Mr. Miller is the truth. What power attends his words, what conviction is carried home to the sinner's heart."--Ibid. 1BIO 42 3 They decided that it was their duty and privilege to look for the Saviour's coming, and it would be safest to be ready. 1BIO 42 4 At another class meeting, when it came time to testify, Ellen's heart was so full that she again spoke of looking forward in glad expectation of soon meeting her Redeemer. She said that this hope stirred her to earnestly seek sanctification of the Spirit of God. 1BIO 42 5 "You received sanctification through Methodism," interjected the class leader. "Through Methodism, sister, not through an erroneous theory." Reporting the experience, she noted: 1BIO 42 6 My heart was full of love and happiness, but I felt compelled to confess the truth, that it was not through Methodism my heart had received its new blessing, but by the stirring truths heard concerning the personal appearance of Jesus. Through them I found peace, joy, and perfect love. Thus my testimony closed, the last that I was to bear in class with my Methodist brethren. Robert then spoke in his meek way, yet in so clear and touching a manner that some wept and were much moved; but others coughed dissentingly and seemed quite uneasy. After leaving the classroom, we again talked over our faith, and marveled that our Christian brethren and sisters could so illy endure to have a word spoken in reference to our Saviour's coming. We thought if they loved Jesus as they should, it would not be so great an annoyance to hear of His second advent, but, on the contrary, they would hail the news with great joy. We were convinced that we ought no longer to attend the Methodist class meeting.--Ibid., 168. Cast Out from the Methodist Church 1BIO 43 1 Not long after this steps were taken by officers of the Chestnut Street Methodist church to separate the Harmon family from its membership. Ellen recounted the traumatic experience: 1BIO 43 2 The Methodist minister made us a special visit, and took the occasion to inform us that our faith and Methodism could not agree. He did not inquire our reasons for believing as we did, nor make any reference to the Bible in order to convince us of our error; but he stated that we had adopted a new and strange belief that the Methodist Church could not accept. My father replied that he must be mistaken in calling this a new and strange doctrine, that Christ Himself had preached His second advent to His disciples.--Ibid., 172. 1BIO 43 3 Robert Harmon was prepared to quote Scripture in defense of his faith, including the promises of Jesus Himself that He would come again. "This is our offense," Harmon said, "believing the word of Jesus and His disciples. This is a very old doctrine, and bears no taint of heresy." The minister mustered no Scripture text to prove the Harmons in error. Rather, he advised the family to withdraw quietly from the church and avoid the publicity of a trial. But this proposition Robert Harmon refused to accept. Explained Ellen White: 1BIO 43 4 We were aware that others of our brethren were meeting with similar treatment, for a like cause, and we did not wish it understood that we were ashamed to acknowledge our faith, or were unable to sustain it by Scripture; so my parents insisted that they should be acquainted with the reasons for this request.--Ibid., 173. 1BIO 43 5 The family could not see that looking for the coming of their Saviour constituted a wrong that called for separation from the church. Shortly they were notified to be present at a meeting to be held in the church vestry. Ellen told of what took place: 1BIO 43 6 There were but few present. The influence of my father and his family was such that our opposers had no desire to present our cases before a larger number of the congregation. The single charge preferred was that we had walked contrary to their rules. 1BIO 44 1 Upon our asking what rules we had violated, it was stated, after a little hesitation, that we had attended other meetings and had neglected to meet regularly with our class.... 1BIO 44 2 It was asked if we would confess that we had departed from their rules, and if we would also agree to conform to them in the future. We answered that we dared not yield our faith nor deny the sacred truth of God; that we could not forego the hope of the soon coming of our Redeemer; that after the manner which they called heresy we must continue to worship the Lord. My father in his defense received the blessing of God, and we all left the vestry with free spirits and happy in the consciousness of right and the approving smile of Jesus.--Ibid., 175. 1BIO 44 3 The outcome was as expected, and there was no delay on the part of the church in dealing with the Harmon family: 1BIO 44 4 The next Sunday, [According to the church records, September, 1843.] at the commencement of love-feast, the presiding elder [Charles Baker] read off our names, seven in number, as discontinued from the church. He stated that we were not expelled on account of any wrong or immoral conduct, that we were of unblemished character and enviable reputation; but we had been guilty of walking contrary to the rules of the Methodist Church. 1BIO 44 5 He also declared that a door was now open and all who were guilty of a similar breach of the rules, would be dealt with in like manner.--Ibid. 1BIO 44 6 Some of the members who held in their hearts the Advent hope soon withdrew from the church, but, observed Ellen, by some "the favor of God was sold for a place in the Methodist Church." 1BIO 44 7 This is one of the early cases in connection with the proclamation of the soon coming of the Lord that the message of the second angel of Revelation 14 seemed to apply: "Babylon is fallen, is fallen, that great city" (verse 8). (The message was repeated in Revelation 18, with the added warning: "Come out of her, my people" [verse 4].) It was to become clearly recognized a few months later, in the spring of 1844. ------------------------Chapter 3--(1844) 1844--The Year of Expectation and Disappointments 1BIO 45 1 The days came and went, bringing the expectation of the coming of Jesus ever nearer. Ellen, her older sister Sarah, and her twin sister Elizabeth worked in the home with textiles that they might have means with which to purchase tracts and books heralding the message of the Second Advent. Ellen could earn 25 cents a day, many times working while propped up in her bed. The literature thus purchased they placed in the hands of persons of experience who could send it abroad. The Question of the Immortality of the Soul 1BIO 45 2 About this time Ellen's mother and a sister attended a meeting at which was presented the mortal state of man. It was explained that at his death man did not go to heaven or hell, but back to the dust from whence he came. As the subject was talked over in the home, Ellen was deeply concerned. She wrote: 1BIO 45 3 I listened to these new ideas with an intense and painful interest. When alone with my mother, I inquired if she really believed that the soul was not immortal. Her reply was she feared we had been in error on that subject as well as upon some others. 1BIO 45 4 "But Mother," said I, "do you really believe that the soul sleeps in the grave until the resurrection? Do you think that the Christian, when he dies, does not go immediately to heaven, nor the sinner to hell?" 1BIO 45 5 She answered: "The Bible gives us no proof that there is an eternally burning hell. If there is such a place, it should be mentioned in the Sacred Book." 1BIO 46 1 "Why, Mother!" cried I, in astonishment. "This is strange talk for you! If you believe this strange theory, do not let anyone know of it, for I fear that sinners would gather security from this belief and never desire to seek the Lord." 1BIO 46 2 "If this is sound Bible truth," she replied, "instead of preventing the salvation of sinners, it will be the means of winning them to Christ. If the love of God will not induce the rebel to yield, the terrors of an eternal hell will not drive him to repentance."--Life Sketches of James White and Ellen G. White (1880), 170, 171. 1BIO 46 3 Some months later when she herself heard a sermon on the sleep of the dead, she believed it to be the truth. Of this she wrote: 1BIO 46 4 From the time that light in regard to the sleep of the dead dawned upon my mind, the mystery that had enshrouded the resurrection vanished, and the great event itself assumed a new and sublime importance.--Ibid., 171. 1BIO 46 5 Step by step Ellen was being led into an understanding of Bible truths, truths that would become the foundation stones of Seventh-day Adventism. The Time of Expectation Passes 1BIO 46 6 Advent believers were now living in the terminal year of the 2300-year prophecy of Daniel 8:14, the year of the expected Advent. This, according to the accepted form of Jewish reckoning, would terminate on April 21, 1844. In simple language Ellen has given an account of what took place: 1BIO 46 7 Unity and peace now dwelt among our people who were looking forward toward the coming of the Lord. How carefully and tremblingly did we approach the time of expectation. We sought, as a people, with solemn earnestness to purify our lives that we might be ready to meet the Saviour at His coming. Notwithstanding the opposition of ministers and churches, Beethoven Hall, in the city of Portland, was nightly crowded, and especially was there a large congregation on Sundays.... 1BIO 46 8 Meetings were still held at private houses in different parts of the city with the best results. Believers were encouraged to work for their friends and relatives, and conversions were multiplying day by day.--Life Sketches of James White and Ellen G. White (1880), 180. 1BIO 47 1 Ellen White recalled that the rich and the poor, the high and the low, ministers and laymen, crowded into Beethoven Hall to hear the doctrine of the Second Advent. At each meeting a short, pointed discourse was given, and the way was opened for general exhortation. The spirit of opposition was held in check. 1BIO 47 2 The presence of holy angels was felt, and Ellen White added, "The numbers were daily being added to the little band of believers."--Ibid., 181. During the last few weeks leading up to April 21, 1844--the last day of the 2300-day prophecy, as they then understood it, thus closing the year during which they expected the return of their Lord--preparation for the event became paramount. She reports: 1BIO 47 3 Worldly business was for the most part laid aside for a few weeks. We carefully scrutinized every thought and emotion of our hearts as if upon our deathbeds and in a few hours to close our eyes forever upon earthly scenes. There was no making "ascension robes" for the great event; we felt the need of internal evidence that we were prepared to meet Christ, and our white robes were purity of soul, character cleansed from sin by the atoning blood of our Saviour. 1BIO 47 4 But the time of expectation passed. This was the first close test brought to bear upon those who believed and hoped that Jesus would come in the clouds of heaven. 1BIO 47 5 The disappointment of God's waiting people was great. The scoffers were triumphant and won the weak and cowardly to their ranks. Some who had appeared to possess true faith seemed to have been influenced only by fear, and now their courage returned with the passing of time, and they boldly united with the scoffers declaring they had never been duped to really believe the doctrine of Miller, who was a mad fanatic. Others, naturally yielding or vacillating, quietly deserted the cause.--Ibid., 184, 185. 1BIO 47 6 How the faithful looked upon the situation is explained by Ellen White: 1BIO 48 1 We were perplexed and disappointed, yet did not renounce our faith. Many still clung to the hope that Jesus would not long delay His coming; the Word of the Lord was sure, it could not fail. We felt that we had done our duty, we had lived up to our precious faith; we were disappointed but not discouraged; the signs of the times denoted that the end of all things was near at hand; we must watch and hold ourselves in readiness for the coming of the Master at any time. We must wait with hope and trust, not neglecting the assembling of ourselves together for instruction, encouragement, and comfort, that our light might shine forth into the darkness of the world.--Ibid., 185. A Test of True Character 1BIO 48 2 She added: We fully believed that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop the true characters of those who had professed to look for and rejoice in the coming of the Lord. Those who embraced the first angel's message (see Revelation 14:6, 7) through fear of the wrath of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light.--Life Sketches of James White and Ellen G. White (1880), 186. 1BIO 48 3 An interesting point is that scholars, even those who had no confidence in the near advent of Christ, saw no flaw in the reckoning of the prophecy. Ellen White noted this: 1BIO 48 4 The mistake made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in common error on the question of time.--Ibid. 1BIO 48 5 Ardently the believers had proclaimed what they understood to be the message of the first angel of Revelation: "The hour of his judgment is come" (verse 7). The Bible contained most assuring prophecies concerning the second advent of Christ, foremost of which was given by Jesus Himself: "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:2, 3). 1BIO 49 1 Some of these promises seemed linked with the judgment. Basic was the prophecy of Daniel 8:14: "Unto two thousand three hundred days; then shall the sanctuary be cleansed." They thought this earth to be the sanctuary; it would be cleansed by fire at the second advent of Christ. 1BIO 49 2 When April 21, 1844, passed--the time first thought to be the end of the 2300 days--and Jesus did not come, the believers checked and rechecked the basis of their reckoning. Ellen White explained this: 1BIO 49 3 Calculation of the time was so simple and plain that even the children could understand it. From the date of the decree of the king of Persia, found in Ezra 7, which was given in 457 before Christ, the 2300 years of Daniel 8:14 must terminate with 1843. Accordingly we looked to the end of this year for the coming of the Lord. We were sadly disappointed when the year entirely passed away and the Saviour had not come. 1BIO 49 4 It was not at first perceived that if the decree did not go forth at the beginning of the year 457 B.C., the 2300 years would not be completed at the close of 1843. But it was ascertained that the decree was given near the close of the year 457 B.C., and therefore the prophetic period must reach to the fall of the year 1844. Therefore the vision of time did not tarry, though it had seemed to do so. We learned to rest upon the language of the prophet, "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry."--Life Sketches of James White and Ellen G. White (1880), 185, 186. 1BIO 49 5 The surety of the Word of God, and the many evidences of the work of the Spirit of God through the proclamation of the coming Advent, provided compelling reasons for holding on to cherished and seemingly certain hopes. 1BIO 49 6 The early Adventists who had been firmly established in the joyous message of the soon-coming Christ to this earth now saw that there was a "tarrying time" they had overlooked; this proved to be a "sad and unlooked-for surprise." The Second Angel's Message 1BIO 50 1 We return to Ellen White's vivid account of this crucial year with its rapidly transpiring events. She summarizes the happenings of a few months: 1BIO 50 2 Our hopes now centered on the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, "Babylon is fallen, is fallen, that great city." Many left the churches in obedience to the message of the second angel. Near its close the Midnight Cry was given: "Behold, the bridegroom cometh; go ye out to meet him"! 1BIO 50 3 Light was being given concerning this message in every part of the land, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble.--Ibid., 187. 1BIO 50 4 She wrote of this time as "the happiest year of my life. My heart was full of glad expectation; but I felt great pity and anxiety for those who were in discouragement and had no hope in Jesus." 1BIO 50 5 It was during this period of expectation and waiting that, as noted in her statement quoted above, the message of the second angel began to sound. Another who passed through the experience reported, "We all rushed out of Babylon."--JW to L. W. Hastings, August 26, 1848. It was later in this period that eyes turned to October 22, which, according to the Karaite reckoning, would be the exact time for the fulfillment of the prophecy of Daniel 8:14. It came about this way: October 22, 1844, The Day of Expectation 1BIO 50 6 A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement--falling on the tenth day of the seventh month--likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1-13 took on particular significance--the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the "midnight cry." "The 'midnight cry,'" wrote Ellen White, "was heralded by thousands of believers." She added: 1BIO 51 1 Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.--The Great Controversy, 400. 1BIO 51 2 The rapidity with which the message spread is depicted by writers cited by L. E. Froom: 1BIO 51 3 Bates left the record that the Exeter message "flew as it were upon the wings of the wind." Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as "profusely as the leaves of autumn." White said, "The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones." And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.--The Prophetic Faith of Our Fathers, Vol. IV, p. 816. 1BIO 51 4 As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work: 1BIO 51 5 Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God.... It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits.... 1BIO 52 1 Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.--Ibid., 400, 401. 1BIO 52 2 In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ's soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different. 1BIO 52 3 Ellen White told what it was like: Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself.... 1BIO 52 4 With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another. 1BIO 53 1 We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.--Life Sketches of James White and Ellen G. White (1880), 188, 189. The Great Disappointment of October 22, 1844 1BIO 53 2 With bated breath the Adventists, no less than fifty thousand and probably nearer one hundred thousand scattered largely across the northeastern portion of North America, arose to greet the eventful day, Tuesday, October 22, 1844. 1BIO 53 3 Some sought vantage points where they could peer into the clear heavens, hoping to catch a first glimpse of the coming of their returning Lord. When would Jesus come? The morning hours slowly passed and noon came, then midafternoon; finally darkness settled upon the earth. But it was still October 22, and it would be till midnight. At last that hour came, but Jesus did not come. The disappointment was almost beyond description. In later years some wrote of the experience. Hiram Edson gave a vivid account of how they looked for the coming of the Lord "until the clock tolled twelve at midnight. Then our disappointment became a certainty." Of his experience in the depths of sorrow he wrote: 1BIO 53 4 Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before. It seemed that the loss of all earthly friends could have been no comparison. We wept and wept, till the day dawn. 1BIO 53 5 I mused in my own heart, saying, "My advent experience has been the richest and brightest of all my Christian experience. If this had proved a failure, what was the rest of my Christian experience worth? Has the Bible proved a failure? Is there no God, no heaven, no golden home city, no Paradise? Is all this but a cunningly devised fable? Is there no reality to our fondest hope and expectation of these things?" And thus we had something to grieve and weep over, if all our fondest hopes were lost. And as I said, we wept, till the day dawn.--DF 588, Hiram Edson manuscript (see also The Review and Herald, June 23, 1921). 1BIO 54 1 Another Advent believer who passed through the painful experience in Vermont, Washington Morse, recounted: [See F. D. Nichol, The Midnight Cry, pp. 247-250, for other accounts.] 1BIO 54 2 That day came and passed, and the darkness of another night closed in upon the world. But with that darkness came a pang of disappointment to the Advent believers that can find a parallel only in the sorrow of the disciples after the crucifixion of their Lord. 1BIO 54 3 The passing of the time was a bitter disappointment. True believers had given up all for Christ, and had shared His presence as never before. The love of Jesus filled every soul; and with inexpressible desire they prayed, "Come, Lord Jesus, and come quickly": but He did not come. 1BIO 54 4 And now, to turn again to the cares, perplexities, and dangers of life, in full view of jeering and reviling unbelievers who scoffed as never before, was a terrible trial of faith and patience. When Elder Himes visited Waterbury, Vermont, a short time after the passing of the time, and stated that the brethren should prepare for another cold winter, my feelings were almost uncontrollable. I left the place of meeting and wept like a child.--In Ibid., May 7, 1901 1BIO 54 5 We turn again to Ellen White's eyewitness account: It was hard to take up the vexing cares of life that we thought had been laid down forever. It was a bitter disappointment that fell upon the little flock whose faith had been so strong and whose hope had been so high. But we were surprised that we felt so free in the Lord, and were so strongly sustained by His strength and grace.... 1BIO 54 6 We were disappointed but not disheartened. We resolved to submit patiently to the process of purifying that God deemed needful for us; to refrain from murmuring at the trying ordeal by which the Lord was purging us from the dross and refining us like gold in the furnace. We resolved to wait with patient hope for the Saviour to redeem His tried and faithful ones. 1BIO 55 1 We were firm in the belief that the preaching of the definite time was of God. It was this that led men to search the Bible diligently, discovering truths they had not before perceived.... 1BIO 55 2 Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem they expected Him to be crowned king.... Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were drowned in bitter disappointment, and the darkness of death closed about them. Yet Christ was true to His promises.--Life Sketches of James White and Ellen G. White (1880), 189-192. The Failing Health of Ellen Harmon 1BIO 55 3 It was during this period of uncertainty and bitter disappointment that Ellen's health, already impaired, worsened rapidly. Tuberculosis, it seemed, would take her life. She could speak only in a whisper or broken voice. Her heart was seriously affected. She found it difficult to breathe lying down, and at night was often bolstered to almost a sitting position. She was frequently awakened from sleep by coughing and bleeding in her lungs. 1BIO 55 4 While Ellen was in this condition she responded to an invitation from a close friend, Mrs. Elizabeth Haines, just a little older than she, to visit her in her home across the causeway in South Portland. It was now December, but even so Ellen went to spend a few days with her. Elizabeth also was perplexed because of the seeming failure of the fulfillment of prophecy in October. Ellen had given up confidence in the validity of the October date. For her and her close associates, October 22 seemed now to have no real significance. They now looked for the events they had expected to take place on October 22 as yet in the future (Letter 3, 1847; A Word to the Little Flock, 22). Ellen Harmon Given a Vision--Her First 1BIO 55 5 Three other young women joined Mrs. Haines and Ellen for morning family worship. Tradition has it that this worship experience occurred in the second-floor room of the house at the corner of Ocean and C streets. The exact date is not known, but in 1847 Ellen White placed it in December, 1844. 1BIO 56 1 "It was not an exciting occasion," Ellen later recalled. "While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God's glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City."--Early Writings, 13 (see also Experience and Views, p. 5). 1BIO 56 2 As she recounted the experience about a year later in a letter to Enoch Jacobs, editor of the Day-Star, [Up to this time the vision had been recounted only in oral form. She could not hold her hand steady enough to write at the time of the vision nor for several months following it.] she declared: 1BIO 56 3 As God has shown me the travels of the Advent people to the Holy City, and the rich reward to be given those who wait the return of their Lord from the wedding, it may be my duty to give you a short sketch of what God has revealed to me. The dear saints have got many trials to pass through. But our light afflictions, which are but for a moment, worketh for us a far more exceeding and eternal weight of glory--while we look not at the things which are seen, for the things which are seen are temporal, but the things which are not seen are eternal. 1BIO 56 4 I have tried to bring back a good report, and a few grapes from the heavenly Canaan, for which many would stone me, as the congregation bade stone Caleb and Joshua for their report (Numbers 14:10). But I declare to you, my brethren and sisters in the Lord, it is a goodly land, and we are well able to go up and possess it.--Experience and Views, pp. 9, 10. The First Vision as Published in the Day-Star 1BIO 56 5 While [I was] praying at the family altar, the Holy Ghost fell upon me, and I seemed to be rising higher and higher, far above the dark world. I turned to look for the Advent people in the world, but could not find them, when a voice said to me, Look again, and look a little higher. 1BIO 56 6 At this, I raised my eyes and saw a straight and narrow path, cast up high above the world. On this path the Advent people were traveling to the City, which was at the farther end of the path. They had a bright light set up behind them at the first end of the path, which an angel told me was the Midnight Cry. This light shone all along the path, and gave light for their feet so they might not stumble. And if they kept their eyes fixed on Jesus, who was just before them, leading them to the City, they were safe. 1BIO 57 1 But soon some grew weary, and said the City was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a glorious light which waved over the Advent band, and they shouted, Hallelujah! 1BIO 57 2 Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, which left their feet in perfect darkness, and they stumbled and got their eyes off the mark and lost sight of Jesus, and fell off the path down in the dark and wicked world below. It was just as impossible for them to get on the path again and go to the City, as all the wicked world which God had rejected. They fell all the way along the path one after another, until we heard the voice of God like many waters, which gave us the day and hour of Jesus' coming. The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake. When God spake the time, He poured on us the Holy Ghost, and our faces began to light up and shine with the glory of God as Moses' did when he came down from Mount Sinai. 1BIO 57 3 By this time the 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus' new name. 1BIO 57 4 At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us in prison, when we would stretch forth the hand in the name of the Lord, and the wicked would fall helpless to the ground. Then it was that the synagogue of Satan knew that God had loved us who could wash one another's feet and salute the holy brethren with a holy kiss, and they worshiped at our feet. 1BIO 57 5 Soon our eyes were drawn to the east, for a small black cloud [See the later expanded account in The Great Controversy, 640-642.] had appeared, about half as large as a man's hand, which we all knew was the sign of the Son of man. We all in solemn silence gazed on the cloud as it drew nearer, [and became] lighter, and brighter, glorious, and still more glorious, till it was a great white cloud. The bottom appeared like fire, a rainbow was over it, around the cloud were ten thousand angels singing a most lovely song. 1BIO 58 1 And on it sat the Son of man, on His head were crowns, His hair was white and curly and lay on His shoulders. His feet had the appearance of fire, in His right hand was a sharp sickle, in His left a silver trumpet. His eyes were as a flame of fire, which searched His children through and through. 1BIO 58 2 Then all faces gathered paleness, and those that God had rejected gathered blackness. Then we all cried out, Who shall be able to stand? Is my robe spotless? Then the angels ceased to sing, and there was some time of awful silence, when Jesus spoke, Those who have clean hands and a pure heart shall be able to stand; My grace is sufficient for you. At this, our faces lighted up, and joy filled every heart. And the angels struck a note higher and sung again while the cloud drew still nearer the earth. 1BIO 58 3 Then Jesus' silver trumpet sounded, as He descended on the cloud, wrapped in flames of fire. He gazed on the graves of the sleeping saints, then raised His eyes and hands to heaven and cried, Awake! Awake! Awake! ye that sleep in the dust, and arise. Then there was a mighty earthquake. The graves opened, and the dead came up clothed with immortality. The 144,000 shouted, Hallelujah! as they recognized their friends who had been torn from them by death, and in the same moment we were changed and caught up together with them to meet the Lord in the air. 1BIO 58 4 We all entered the cloud together, and were seven days ascending to the sea of glass.--The Day-Star, January 24, 1846 (see also Early Writings, 14-16). 1BIO 58 5 As Ellen in vision entered the New Jerusalem, she saw harps of gold and palms of victory given to the redeemed; she saw the tree of life and the throne of God, and she conversed with Brethren Fitch and Stockman, who had been laid in the grave a little before the October 22 disappointment. The account closes with all joining in the cry "Hallelujah, heaven is cheap enough!" and she relates, "We touched our glorious harps and made heaven's arches ring."--Ibid.(see also Ibid., 16, 17). The Vision Answered Many Pressing Questions 1BIO 59 1 What a glorious and comprehensive revelation! 1BIO 59 2 As the five women were praying that December morning in South Portland, one question was uppermost in their minds: Was the experience through which they had just passed in 1844 one in which God led? Was prophecy fulfilled on October 22, or was their experience a delusion without sound scriptural support and without the leadings of the Spirit of God? In their hearts they cried out, "Why, oh, why were we disappointed?" 1BIO 59 3 The vision answered the first question. God had led them in their past experience. The Midnight Cry was in the providence of God. It was pictured as "light"--light behind them that shone all about the path. Also she was shown that they were at the beginning of a path, rather than at the end of it, as they had supposed. The vision gave assurance that if they kept their eyes fixed on Jesus they would safely enter upon the heavenly reward. And they were given inklings of what the reward was like. 1BIO 59 4 As to the second question, "Why were they disappointed?"--this could and would be answered from Bible study. How gracious of the Lord to give light in that dark and discouraging hour! ------------------------Chapter 4--(1844-1845) Make It Known to Others 1BIO 60 1 Through the early-winter months of 1844-1845, the Advent believers in Portland, Maine--and, in fact, elsewhere--seldom smiled. On the streets they were taunted and ridiculed by former friends and acquaintances. They often had to meet the assertion "You were a set of fools and fanatics" or "I told you so." The uniform testimony of those who passed through the experience was that only those who had endured it could realize the depth of disappointment and its reality. 1BIO 60 2 During the last days of October and through November, many of the believers lived in constant expectancy. The Advent papers that survived carried word from the leaders in the movement confirming them in their confidence that prophecy had been fulfilled. Wrote William Miller in a letter dated November 18, 1844: 1BIO 60 3 We have done our work in warning sinners, and in trying to awake a formal church. God in His providence has shut the door; we can only stir one another up to be patient, and be diligent to make our calling and election sure.--Letter published in Advent Herald, December 11, 1844. 1BIO 60 4 They fully believed that probation had closed and Jesus would come at almost any moment. But as the days stretched into weeks and Jesus did not come, their faith began to waver. By December most of the believers in the Portland area had abandoned their confidence in the integrity of the October 22 date (A Word to the Little Flock, 22). Every passing day drove home the conviction that nothing had taken place at that time. James White reported in 1847: 1BIO 61 1 When she [Ellen] received her first vision, December, 1844, she and all the band [the group of Advent believers] in Portland, Maine (where her parents then resided) had given up the midnight cry, and shut door, as being in the past.--Ibid. 1BIO 61 2 In other words, they assumed that the 2300 days had not ended yet. Writing to Joseph Bates on July 13, 1847, Ellen White declared: 1BIO 61 3 At the time I had the vision of the midnight cry [December, 1844], I had given it up in the past and thought it future, as also most of the band had.--Letter 3, 1847. 1BIO 61 4 This experience became quite general, and by April, 1845, the larger part of those who had been in the Advent movement and had not immediately repudiated their experience came to conclude that there had been a mistake in the date and that they must look for the fulfillment of the 2300-day prophecy at some time yet to come. 1BIO 61 5 But that vision given to Ellen Harmon in December in the Haines home presented an entirely different picture. God had led His people. The Midnight Cry--a phrase that, as noted, grew out of the application of the parable of the ten virgins to October 22, 1844--shone as a light upon the pathway of the Advent believers who were making their way to the heavenly Canaan. If they trusted this light and kept their eyes fixed on Jesus they would safely enter into their reward. Ellen's Confrontation 1BIO 61 6 What would this 17-year-old girl who had been given a vision do--a vision that presented information contrary to her own thinking and contrary to what was now held by the Advent believers generally in the Portland area? In recounting the experience two years later in her letter to Joseph Bates, she told of how God instructed her to deliver the message to the band. She also related her reaction: 1BIO 61 7 I shrank from it. I was young, and I thought they would not receive it from me.--Ibid. 1BIO 61 8 So instead of remaining at home, for she knew a meeting was to be held there that night, she got into a sleigh and rode three or four miles to the home of a friend. There, hidden in seclusion, she felt she would avoid her responsibility. Knowing how the Adventists in the Portland area generally looked on the October 22 experience, she feared the prospects of setting before them any view that would be in conflict. 1BIO 62 1 At her friend's home she found Joseph Turner, leader of the Adventists in the Portland area and an important Millerite editor. He had recently reached the conclusion that the Bridegroom had come and prophecy was being fulfilled. Ellen knew nothing of Turner's position, which her vision actually supported. 1BIO 62 2 As she later recalled, he inquired how she was and if she was in the way of her duty. She knew she was not. Ignoring the questions, she hastened upstairs to a bedroom where she secluded herself. A little later in the day Turner went to her room. She wrote: 1BIO 62 3 When he came up, he asked if I was to be at the meeting [at her parents' home] [Prior to October 22 and for a time following, the harmon home at 44 clark street was one of the meeting places for the advent believers.] that night. 1BIO 62 4 I told him, "No." 1BIO 62 5 He said he wanted to hear my vision and thought it duty for me to go home. 1BIO 62 6 I told him I should not. He said no more, but went away. I thought, and told those around me, if I went I should have to come out against his views, thinking he believed with the rest. I had not told any of them what God had shown me.--Ibid. 1BIO 62 7 How she suffered in body and mind that day! It seemed to her that God had forsaken her. Finally she promised the Lord that if He would give her strength to ride home that night she would at the first opportunity deliver the message He had given to her. He did give her strength. She did ride home that night, but it was late when she got there, and the meeting was over and the people were gone. Not a word was said to her by her family about the meeting or what was presented or how many attended. She later learned that only a few had been present. 1BIO 62 8 At the next meeting held in her parents' home she recounted in careful detail what had been shown to her in the vision. What a relief this brought to the Adventists in Portland! They knew Ellen; they knew her family. They had heard that a vision had been given to her, and when they heard it from her own lips they accepted what she told them as a message from God. It met a need in their experience. According to James White there were about sixty [As the harmon home in portland was small, it could accommodate less than half this number. Arrangements must have been made for a more commodious meeting place for her to relate her views. This is suggested in her account of a meeting where william foy, who had received two visions some three years before, heard her relate her first vision, as recounted by her in an interview in 1906. See appendix B for Foy's experience.] belonging to the Advent band in Portland who accepted the vision and through it regained their confidence in the fulfillment of prophecy concerning October 22, 1844 (A Word to the Little Flock, 22). 1BIO 63 1 It would seem that the first telling of the vision in her parents' home in Portland took place within a few days of the vision itself, which she later pinpointed as having occurred in December, 1844. Events took place in rapid succession. In her biographical account she stated: 1BIO 63 2 About one week after this the Lord gave me another view, and showed me the trials I must pass through; that I must go and relate to others what He had revealed to me; that I should meet with great opposition, and suffer anguish of spirit. Said the angel, "The grace of God is sufficient for you; He will sustain you."--Spiritual Gifts, 2:35. 1BIO 63 3 This vision troubled her much, for in it she was commissioned to go out among the people and present the truths that God had revealed to her. Her health was poor; she was in constant bodily suffering; tuberculosis ravaged her lungs and gave every appearance that she was "marked for the grave." Her family was without money; it was midwinter in Maine. She was timid and entertained serious misgivings about traveling and coming before the people with the claim to have had visions. 1BIO 63 4 For several days and far into the night Ellen prayed that God would remove the burden from her and place it upon someone more capable of bearing it. But constantly the words of the angel sounded in her ears: "'Make known to others what I have revealed to you.'"--Life Sketches of James White and Ellen G. White (1880), 194. Recalling the experience, she wrote: 1BIO 63 5 It seemed impossible for me to accomplish this work that was presented before me; to attempt it seemed certain failure. The trials attending it seemed more than I could endure. How could I, a child in years, go forth from place to place unfolding to the people the holy truths of God? My heart shrank in terror from the thought.--Ibid. 1BIO 64 1 Oh, how welcome death would have been, for it would have released her from the responsibilities that were crowding in upon her! She talked with her father of her perplexities. He repeatedly assured her that if God had called her to labor in other places He would not fail to open the way for her. But to Ellen it seemed impossible to submit to the commission. 1BIO 64 2 Soon the peace of God that she had enjoyed left her; for a time she even refused to attend the meetings held in her home. One evening she was persuaded to be present. John Pearson encouraged her to surrender her will to the will of God. In her distress she could not muster courage to bring her own will into play. But now her heart united with the petitions of her friends. She later recounted: 1BIO 64 3 While prayer was offered for me, that the Lord would give me strength and courage to bear the message, the thick darkness that had encompassed me rolled back, and a sudden light came upon me. Something that seemed to me like a ball of fire struck me right over the heart. My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels. One of these holy beings again repeated the words, "Make known to others what I have revealed to you."--Life Sketches of Ellen G. White, 71. 1BIO 64 4 When Ellen regained her consciousness, Elder Pearson, who because of rheumatism could not kneel, stood and declared: 1BIO 64 5 "I have seen a sight such as I never expected to see. A ball of fire came down from heaven, and struck Sister Ellen Harmon right on the heart. I saw it! I saw it! I can never forget it. It has changed my whole being. Sister Ellen, have courage in the Lord. After this night I will never doubt again."--Ibid. Fear of Exaltation 1BIO 64 6 One reason Ellen shrank from the trying ordeal was that she recalled the experience of some entrusted by God with large responsibilities who became proud. She feared that this might be a danger to her. She in vision discussed it with the angel. "If I must go and relate what thou hast shown me," she pleaded, "preserve me from undue exaltation." 1BIO 65 1 Replied the angel: "Your prayers are heard and shall be answered. If this evil that you dread threatens you, the hand of God will be stretched out to save you; by affliction He will draw you to Himself and preserve your humility. 1BIO 65 2 "Deliver the message faithfully. Endure unto the end and you shall eat the fruit of the tree of life and drink of the water of life."--Life Sketches of James White and Ellen G. White (1880), 196. 1BIO 65 3 With this assurance in her heart Ellen committed herself to the Lord, ready to do His bidding whatever that might be or whatever the cost. 1BIO 65 4 This experience must have taken place in mid-January, 1845. How quickly Providence opened the way for her to enter into her work! Ellen had two married sisters living in Poland, Maine, about thirty miles north of Portland. One, Mary, was married to Samuel Foss. In late January he had business in Portland, and while he was in the city he called at the Harmon home. He told Ellen that Mary was eager that she should come and visit her. "I thought this was an opening from the Lord," she later wrote (Letter 37, 1890). She decided to go with him to Poland. 1BIO 65 5 In the bitter cold and in spite of her feeble health, she made the thirty-mile journey with her brother-in-law--crouched on the bottom of the sleigh with a buffalo robe over her head. When she reached Poland she learned that there would soon be a meeting of the Adventists at the little chapel on McGuire's Hill. Mary invited Ellen to attend. She consented, and at the meeting stood to relate what God had shown her in vision. For five minutes she spoke in only a whisper, then her voice broke clear and she addressed the audience for nearly two hours. This was the first occasion that she told of her first vision outside of Portland. She reported, "In this meeting the power of the Lord came upon me and on the people."-- Ibid. She stated: 1BIO 65 6 When my message was ended my voice was gone until I stood before the people again, when the same singular restoration was repeated. I felt a constant assurance that I was doing the will of God, and saw marked results attending my efforts.--Life Sketches of James White and Ellen G. White (1880), 197. Meeting Hazen Foss 1BIO 66 1 The next morning in her sister's home she met Hazen Foss, who told Ellen his story: 1BIO 66 2 Some time before the first vision was given to Ellen in December, the Lord had given just such a vision to Hazen. He had been instructed that he was to tell others what God had revealed to him. However, he felt he had been deceived in the disappointment of 1844. He knew, too, that ridicule and scorn would come to anyone who claimed to have a vision from God, so he refused to obey the promptings of God's Spirit. Again the Lord came near to him in vision; he was instructed that if he refused to bear the message Heaven would have him give to the people, the Lord would reveal it to someone else, placing His Spirit on the weakest of the weak. 1BIO 66 3 But Hazen still felt that he could not bear the burden and the reproach of standing before the people to present a vision from God. He told the Lord that he would not do it. Then very strange feelings came over him, and "a voice said, 'you have grieved away the Spirit of the Lord.'"--Letter 37, 1890. This frightened Hazen. Horrified at his own stubbornness and rebellion, he told the Lord that he would now relate the vision. He called a meeting of the Adventists for the purpose. When the people came together he recounted his experience. Then he tried to tell what was shown to him, but he could not call it to mind. Even with the most concentrated effort he could not recall a word of it. He cried out in distress, 1BIO 66 4 "It is gone from me; I can say nothing, and the Spirit of the Lord has left me."--Ibid. 1BIO 66 5 Those who were present described the meeting as the most terrible meeting they ever were in. 1BIO 66 6 As Hazen talked with Ellen that February morning in Poland, he told her that although he had not gone into the chapel where she had spoken the evening before, he had stood outside the door and heard every word that she had said. He declared that what the Lord had shown to her had first been shown to him. But, said he: 1BIO 67 1 I was proud; I was unreconciled to the disappointment. I murmured against God, and wished myself dead. Then I felt a strange feeling come over me. I shall be henceforth as one dead to spiritual things.... I believe the visions are taken from me, and given to you. 1BIO 67 2 "Do not refuse to obey God, for it will be at the peril of your soul. I am a lost man. You are chosen of God; be faithful in doing your work, and the crown I might have had, you will receive."--Ibid. 1BIO 67 3 This unusual experience made an indelible impression upon Ellen's mind. The biddings of God's Spirit were not to be trifled with. Ellen Ventures Into the Field 1BIO 67 4 For nearly three months Ellen had been unable to speak above a whisper, but now she had the omens of God's providence as she might venture forth to tell of the visions God gave to her. Shortly the way opened for her to do so. 1BIO 67 5 Fanaticism was breaking out. Under God's guidance and protection she must meet it--hardly a work religious leaders would today assign a young woman of 17 years. But the agent chosen by God was not only one through whom He could speak but also one whose message the people would know came from Him. The Background of this Traumatic Experience 1BIO 67 6 To understand better what was happening, we should review a bit. The Adventists in their experience of expectation in 1844 had absolute confidence that Jesus would come on October 22. They allowed not one doubting thought. No mental reservation allowed for the question "What if Jesus does not come?" So certain were they that crops of hay, grain, and potatoes were left unharvested in the fields. There was a certainty that all things earthly would end sometime on Tuesday, October 22. 1BIO 67 7 But Christ did not come. Wrote Ellen White: The time again passed unmarked by the advent of Jesus. Mortality still clung to us, the effects of the curse were all around us. It was hard to take up the vexing cares of life that we thought had been laid down forever. It was a bitter disappointment that fell upon the little flock whose faith had been so strong and whose hope had been so high. But we were surprised that we felt so free in the Lord, and were so strongly sustained by His strength and grace.--Life Sketches of James White and Ellen G. White (1880), 189. 1BIO 68 1 As the weeks stretched into months, a wedge began to separate the Adventists. Some continued to hold that prophecy was fulfilled on October 22. A much larger group took the position that they were mistaken in the date; the events that they had thought would transpire in the fall of 1844 they now felt were all in the future. 1BIO 68 2 Adventists of the smaller group, having cut loose from church creeds and church discipline, avowed their purpose to find their guidance in God's Word alone. The evidences of God's leading and providences in their experience for the past year or two had been too great to deny. The embryo of God's remnant church was in this group. 1BIO 68 3 But in the vulnerable period in the early months of 1845, when they were reaching out to ascertain their position and responsibilities as sheep without a shepherd, Satan, the great adversary, made his inroads. Not yet perceived by the little flock, this had been clearly portrayed in the prophecy of Revelation 12:17: "The dragon was wroth with the woman, and went to make war with the remnant of her seed." Satan certainly did make war on the believers, intent to thwart, if possible, the very purposes of God by destroying at the outset the remnant church of prophecy. 1BIO 68 4 Following what they interpreted to be the biddings of God's Word, but without proper leadership and lacking balance and a true understanding of what it meant to follow Christ, a relative few (but including some of the most trusted believers) became involved in strange and sometimes wild fanaticism. "These men and women," wrote Ellen White, who was personally acquainted with some, "were not bad, but they were deceived and deluded." She commented, "In the past they had been blessed with a consciousness that they had a knowledge of the truth, and they had accomplished much good; but [now] Satan was molding the work."--Letter 132, 1900. 1BIO 69 1 These fanatical teachings and actions on the part of some divided the little group who were clinging to their confidence that prophecy had been fulfilled on October 22. There were those who patiently awaited the dawning of light that they might gain a true understanding of their position and their work. These became the spiritual forefathers of the Seventh-day Adventist Church. 1BIO 69 2 But a few others found it hard to wait and were soon swept off their feet by the teaching that there was a spiritual coming of Christ. Christ came, they declared, on October 22, 1844. We are now in the kingdom, they asserted. Every tenet of belief and every activity of those involved was molded by this concept of the spiritual coming of Christ. In this were seeds that soon yielded a harvest of fanatical and shameful activities. 1BIO 69 3 It was into this scene that 17-year-old Ellen Harmon was cast. The December vision revealed to her that God had led His people in their October 22 experience, and that if they kept their eyes fixed on Jesus they would safely reach the heavenly reward. 1BIO 69 4 It was this young woman who in midwinter was bidden by God to go into the field and present to the people the messages that He gave to her. The beginning made at Poland, Maine, assured her that God was leading and that she must trust fully, casting herself on the Lord, ready to follow His directions. The Fruitful Journey to Eastern Maine After the few days in Poland at her sister's home, Ellen was back again in Portland, convinced that she must follow the intimations of God's will. She had promised to go if the Lord opened the way, and now she was invited by William Jordan and his sister Sarah to journey with them to eastern Maine. "I was urged to go with them," she wrote, "and relate my visions."--Spiritual Gifts, 2:38. The Jordans were driving by sleigh the one hundred miles to Orrington, on the Penobscot River. Mr. Jordan had a horse that belonged to a young Adventist minister, James White. As he had business that would take him to certain parts of eastern Maine, he decided to return the horse and invited Miss Harmon to accompany them so that she might bear her witness in a wider circle. Little did Ellen realize what was before her. She had now assumed a confident trust in God. Financial resources for her journey did not concern her. Just where 1BIO 70 5 her itinerary might take her she did not know. As to the message that she should bear, she would depend wholly upon God. Encouraging the Fainthearted and Meeting Fanaticism 1BIO 70 1 Ellen tells of her call to the unique situation and the assurances of God's protecting care: 1BIO 70 2 I was shown that God had a work for me to do amid dangers and perils, but I must not shrink. I must go to the very places where fanaticism had done the most evil, and bear my messages of reproof to some of those who were influencing others; while I should give comfort and encouragement to those who were timid and conscientious, but deceived by those they thought were more righteous than they. I saw that we would be in danger of imprisonment and abuse. Although I should have no sympathy with the deceived, fanatical ones, no difference would be made; for anyone bearing the name of Adventist would have no consideration shown them. 1BIO 70 3 I was young and timid, and felt great sadness in regard to visiting the field where fanaticism had reigned. I pleaded with God to spare me from this--to send by some other one. The Spirit of the Lord again came upon me, and I was shown my faith would be tested, my courage and obedience tried. I must go. God would give me words to speak at the right time. And if I should wait upon Him, and have faith in His promises, I should escape both imprisonment and abuse; for He would restrain those who would do me harm.... 1BIO 70 4 I waited no longer, but went trusting in God. I saw most of the brethren and sisters. As I warned them of their dangers, some were rejoiced that God had sent me; others refused to listen to my testimony as soon as they learned that I was not in union with their spirit. They said I was going back to the world, that we must be so straight and so plain and so full of glory, as they called their shouting and hallooing, that the world would hate and persecute us.--Letter 2, 1874. 1BIO 70 5 At Orrington, Jordan delivered the horse to James White. Ellen Harmon became acquainted with this youthful but most earnest Adventist minister, so firm in his confidence in the fulfillment of prophecy in the Adventist experience. [In the Summer of 1843 James White had visited portland and labored for a time with Elder John Pearson. It must have been in connection with this visit that he learned of Ellen Harmon and her personality. In his biographical Sketch he states: "I first met her in the City Of Portland, in the State Of Maine. She was then a Christian of the most devoted type. And although but 16, she was a laborer in the cause of Christ in public and from house to house."--1LS, p. 126. Ellen Harmon remembered first meeting james white at orrington in connection with the trip just described.] 1BIO 71 1 She began her work of encouraging the believers and meeting fanaticism, a work that was to continue through the next year or two. Reporting her experience of this period, she wrote: "The Spirit of God attended the message I bore, hearts were made glad in the truth, and the desponding ones were cheered and encouraged to renew their faith."--Life Sketches of James White and Ellen G. White (1880), 197. In the early records we find the names of some who at some point were involved in fanaticism: Joseph Turner, Israel Damman, a Mr. Bennett, John Andrews, William Hyde. 1BIO 71 2 Writing later of her dual work of encouraging the fainthearted and in meeting with those involved in the fanaticisms that broke out in Maine and New Hampshire, she explained: 1BIO 71 3 The disappointment in 1844 had confused the minds of many, and they would not listen to any explanation of the matter. They were impatient and unbelieving, and many seemed rebellious, coming out in a most decided manner against their past Advent experience. Others dared not go to this length, and deny the way the Lord had led them. These were glad to hear arguments from the Word of God which would harmonize our position with prophetic history. 1BIO 71 4 As they listened to an explanation of the disappointment which had been so bitter to them, they saw that God [had] indeed led them, and they rejoiced in the truth. This awakened the most bitter opposition on the part of those who denied our past experience. 1BIO 71 5 But we had a still worse element to meet in a class who claimed that they were sanctified, that they could not sin, that they were sealed and holy, and that all their impressions and notions were the mind of God. Conscientious souls were deceived by the pretended piety of these fanatics. 1BIO 72 1 As to the fruits of her labor she declared: The Lord used us as instruments to rebuke these fanatics, and to open the eyes of His faithful people to the true character of their work. Peace and joy came into the hearts of those who broke away from this deception of Satan, and they glorified God as they saw His unerring wisdom in setting before them the light of truth and its precious fruits in contrast with satanic heresies and delusions. The truth shone in contrast with these deceptions like clear gold amid the rubbish of earth.--The Review and Herald, November 20, 1883. 1BIO 72 2 Some were sorely repentant and, Ellen White explained at the General Conference in 1901, "were afterward among our most reliable men and women. But there were others who ever after walked in sadness. We could not at any time make them feel that they were worthy to work for the Master."--The General Conference Bulletin, April 23, 1901. 1BIO 72 3 The reader should guard against reaching the conclusion that the group of believers as a whole were involved in fanaticism. Some who were involved have been named, but there were stalwart souls who never wavered: Otis Nichols, the Howland and Hastings families, Joseph Bates, and others. As Ellen White explained in her article in The Review and Herald, November 20, 1883, "Many of the pioneers, who shared with us these trials and victories, remained true to the close of life." Nevertheless, as she explained in her letter to Elder Loughborough in 1874, "a fearful stain was brought upon the cause of God which would cleave to the name Adventist like leprosy. Satan triumphed, for this reproach would cause many precious souls to fear to have any connection with Adventists. All that had been done wrong would be exaggerated, and would lose nothing by passing from one to the other. The cause of God was bleeding. Jesus was crucified afresh and put to open shame by His professed followers."--Letter 2, 1874. 1BIO 72 4 Not alone as a matter of history is the fanaticism met in early years recounted here. Because on several occasions Ellen White was shown in vision that the history of the past would be repeated and God's people would be called upon to meet elements of fanaticism before the end of time, we delineate in considerable detail the involvements of that first critical year in the history of the Seventh-day Adventist Church. ------------------------Chapter 5--(1845) The Messenger of the Lord at Work 1BIO 73 1 During the late-winter and spring months of 1845 Ellen Harmon was traveling almost constantly, first in eastern Maine and then in New Hampshire. From late summer and through the winter of 1845 and 1846, she spent much of the time in Massachusetts; when there she resided at the home of the Otis Nichols family in Dorchester, just south of Boston. In April, 1846, Nichols wrote to William Miller of this and in so doing provided information very helpful in filling out the story of her activities for this period of the evolvement of the church. 1BIO 73 2 Some years later, probably about 1860, in a statement of recollections, Nichols gave many helpful details concerning Ellen's early visits to the Boston area. 1BIO 73 3 These statements not only provide a perspective to the records of Ellen Harmon's activities in those crucial weeks following the disappointment but also give glimpses of how some of the believers in those early days related to her unique experience. We quote at some length from these two statements of an eyewitness: First from Nichols' general statement: 1BIO 73 4 The following are recollections of some remarkable manifestations of the Holy Spirit which attended Sister White's [Ellen Harmon is referred to as she was known in 1860. Her account of the first visit to Massachusetts opens with the words "I was then shown that I must visit Massachusetts, and there bear my testimony."--Spiritual Gifts, 2:67.] visions and their relation in Massachusetts in 1845 and 1846: 1BIO 73 5 The first account of her vision in Maine we had from Elder John Pearson in February, 1845, at a meeting in Roseburg, which he believed was a light to the believers in the seventh-month movement, and a present truth. 1BIO 74 1 Sister White's first visit to Massachusetts was in August, 1845, accompanied by her older sister and Brother James White. They met with the believers in Roxbury, where there was a large company assembled in a meeting. She told them they came from Maine to deliver a message from the Lord--a vision in which the Lord had shown her the travels of the Advent band, and being strangers, she was at first received rather coolly. As I was not present at the meeting, I give the account as I received it from the principal leader. 1BIO 74 2 Soon after Sister White commenced the relation of her vision, the power of the Holy Ghost was so clearly manifested that all present became convinced that the message was from the Lord--that it was a light to the remnant and a present truth--and was unanimously received and acknowledged with rejoicing. 1BIO 74 3 T. H. [Haskins], one of the principal leaders, confessed that they had no such reviving as the present since the time of the midnight cry in 1844, and that he could walk in the strength of the refreshing for forty days, as Elijah did.... 1BIO 74 4 The day following Sister White's visit to Roxbury they came to our house, which they made their home while traveling in Massachusetts.--DF 105, "Statement by Otis Nichols." The Otis Nichols Letter of April 20, 1846 1BIO 74 5 On April 6, 1846, in Portland, Maine, James White and H. S. Gurney published Ellen's first vision on a large single sheet, known as a "broadside." On April 20 Otis Nichols hastened a copy off to William Miller; he accompanied it with a letter introducing Ellen's experience and setting forth arguments for its favorable reception. After reviewing briefly the distressing experience through which the Adventists had passed since October 22, 1844, he stated: 1BIO 74 6 Within is a part [What is set forth in the broadside and later in books as Ellen White's first vision can be read in a few minutes. It took her two hours to relate all that was shown to her to the believers in poland. It seems clear that what we have today was, as nichols wrote, but "a part" or possibly a condensation of the high points of the full account.] of the vision of E. G. H. of Portland. I fully believe them to be from heaven. The manner and circumstances attending is unlike anything I have seen or read of since the days of the apostles. I would ask you to lay aside prejudice and suspend judgment until you have read and compared them with the Scripture and present truth.... 1BIO 75 1 The first vision of E. G. H. was in the fall of 1844 which never [at the time] was published to the world. It was a view of the travels of the Advent company from the seventh month, 1844, and so far as fulfilled they have had as perfect a fulfillment as could possibly be, especially in most Advent bands, and individuals wherever we are acquainted. 1BIO 75 2 Her calling was most remarkable, only 17 years of age, sick with dropsical consumption and confined to the house for most of the time for five years, and been given over by physicians to die. In this state God called her and told her to go out and tell the flock what He had revealed to her, that she should have grace and strength of God as she needed, that an angel should accompany her all the time and sometimes two in time of need, that no wicked power on earth should have dominion over her if she would obey the Lord. Ellen's Experience in Delivering the Message 1BIO 75 3 At the time she first went out to deliver her message [February, 1845] she was scarcely able to walk across the room and could not speak with an audible voice, but she had perfect faith in God and was carried in this state a few miles to deliver her message, and when she came to speak, her voice was nearly gone, but God fulfilled His word, gave her strength of body and a clear, loud, audible voice to talk nearly two hours with tremendous power and effect on the people and without fatigue of body, and from that time for many weeks she continued to travel day and night, talking almost every day until she had visited most of the Advent bands in Maine and the easterly parts of New Hampshire. 1BIO 75 4 Her message was always attended with the Holy Ghost, and wherever it was received as from the Lord it broke down and melted their hearts like little children, fed, comforted, strengthened the weak, and encouraged them to hold on to the faith, and the seventh month movement; and that our work was done for the nominal church and the world, [This expression gives a knowledge of the concept of the "shut door" as nichols understood it on April 20, 1846. See chapter 16, "the shut and the open doors."] and what remained to be done was for the household of faith. 1BIO 76 1 Those that rejected her message very soon fell into the world and a nominal faith, and those that did receive her testimony as from the Lord and afterward denied it, calling it mesmerism or an unholy thing, are many of them like those that are given over to strong delusion and the working of Satan--a ship without a helm or anchor and driven by every wind, thus causing the way of truth to be evil spoken of. This class of persons are her greatest enemies, and have done what they could by calumny, and lies, to destroy her influence and character. But God has hitherto protected her in a remarkable manner from all harm; raised up benefactors for her wherever she goes, notwithstanding the malice of wicked spirits and fallen Adventists. 1BIO 76 2 Through their influence there have been a number of warrants for her arrest, but God has signally protected her. At one time a sheriff and a number of men with him had no power over her person for an hour and an half, although they exerted all their bodily strength to move her, while she or no one else made any resistance. [It seems nichols has here confused Ellen Harmon's experience with that of Israel Damman, an experience Ellen had witnessed and reported to nichols. See the summary of her work in Eastern Maine on page 77.] What I have written I have a knowledge of and think I can judge correctly.--DF 105, Otis Nichols to William Miller, April 20, 1846. Early Arguments for the Spirit of Prophecy 1BIO 76 3 Nichols then turns to arguments for the acceptance of the messages of Ellen Harmon: 1BIO 76 4 Sister Ellen has been a resident of my family much of the time for about eight months. I have never seen the least impropriety of conduct in her since our first acquaintance. God has blessed our family abundantly with spiritual things as well as temporal since we received her into our family. 1BIO 76 5 The Spirit of God is with her and has been in a remarkable manner in healing the sick through the answer to her prayers; some cases are as remarkable as any that are recorded in the New Testament. 1BIO 77 1 But prejudiced and unbelieving persons find it just as convenient to call it mesmerism and ascribe the power to the devil, as the unbelieving Pharisees did. Matthew 10:25; 12:24. Is not this the sin against the Holy Ghost? See Mark 3:22, 29, 30. That power which is manifested in her, as far exceeds the power of mesmerism as Moses did the magicians of Egypt. The devil has as much power to imitate and counterfeit the work of God as he did in Moses' time, and the people can be deceived if they will. 1BIO 77 2 "Try the spirits whether they are of God: because many false prophets are gone out into the world." 1 John 4:1. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isaiah 8:20. "If the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken." Deuteronomy 18:22.-- Ibid. 1BIO 77 3 There is no record of a response from Miller. Some High Points of her Work in Eastern Maine 1BIO 77 4 Having quoted from Nichols' letter--a very enlightening statement--we now look at some of the high points of Ellen's work in Maine in the late winter and spring of 1845. She labored for three months in eastern Maine, a period described by Otis Nichols as a time in which "she continued to travel day and night, talking almost every day until she had visited most of the Advent bands in Maine and the easterly part of New Hampshire." 1BIO 77 5 At Orrington, as noted, she met James White, and from that time he accompanied her and her woman traveling companion as they went from place to place seeking out the Advent believers. At Garland the blessing of the Lord was especially sensed as she felt an angel standing by her side to strengthen her (Spiritual Gifts, 2:39). At Exeter she contended with fanatical persons "exalted by the spirit of Satan." At Atkinson officers of the law entered the meeting place and attempted for an hour and a half to arrest and remove Elder Damman, but were unable to do so. When the believers felt that the power of God had been demonstrated and that the time had come for him to submit, the officers carried him out with ease (Ibid., 2:41). At his hearing he was able to testify to his faith. Vision of Ministry in the Heavenly Sanctuary 1BIO 78 1 Ellen had been in eastern Maine but a few days when, at Exeter, she was given the significant vision she described in two early letters. One, dated February 15, 1846, was to Enoch Jacobs; the other, dated July 13, 1847, was to Joseph Bates. Of this she wrote: 1BIO 78 2 It was then I had a view of Jesus rising from His mediatorial throne and going to the holiest as Bridegroom to receive His kingdom.--Letter 3, 1847. 1BIO 78 3 I saw the Father rise from the throne and in a flaming chariot go into the holy of holies within the veil, and did sit.... I saw a cloudy chariot with wheels like flaming fire. Angels were all about the chariot as it came where Jesus was; He stepped into it and was borne to the holiest, where the Father sat. Then I beheld Jesus as He was before the Father, a great high priest.--Letter 1, 1846 (see also The Day-Star, March 14, 1846). 1BIO 78 4 This historic vision, later included in her first book, Experience and Views, appears in Early Writings under the title "End of the 2300 Days." Those present, she told Bates, "were all deeply interested in the view. They all said it was entirely new to them. The Lord worked in mighty power setting the truth home to their hearts."--Letter 3, 1847. The full significance of that "truth" with its presentation of activities in the heavenly sanctuary could with profit be dwelt upon at length. 1BIO 78 5 She was to mention this vision from time to time, for it confirmed the results of Bible study--of which she knew nothing at the time--in western New York State on the part of Hiram Edson and O. R. L. Crosier, and is a key exhibit in the "shut door" matter. [See page 160 for more on this topic.] In a letter to J. N. Loughborough written August 24, 1874, she recounted: 1BIO 78 6 It was on my first journey east to relate my visions that the precious light in regard to the heavenly sanctuary was opened before me and I was shown the open and shut door. We believed that the Lord was soon to come in the clouds of heaven. 1BIO 79 1 I was shown that there was a great work to be done in the world for those who had not had the light and rejected it. Our brethren could not understand this with our faith in the immediate appearing of Christ. Some accused me of saying my Lord delayeth His coming, especially the fanatical ones. 1BIO 79 2 I saw that in '44 God had opened a door and no man could shut it, and shut a door and no man could open it. Those who rejected the light which was brought to the world by the message of the second angel went into darkness, and how great was that darkness.--Letter 2, 1874. Some Fanatical Positions She Met 1BIO 79 3 Several phases of fanaticism had their roots in the teaching of some that Christ had actually come--that He had come to the world in a spiritual sense and was in the hearts of His believers. They were already in the kingdom of God, they claimed, and heaven was only in the hearts of God's children. The only body Christ has is the church. The only advent of Christ we are to look for is in the bodies of His saints with the Spirit dwelling in them, shining out through the entire man. Then when Christ descends from heaven, it will only be descending into the hearts of Christians, the heaven where He now is. The holiest of all, even heaven itself, is only in our hearts. To look with natural eyes into heaven itself, it was declared, is antichrist. This teaching was carried to the point that some declared that there is no such thing as a literal body of Christ and a universal God. To look for the personal coming of Christ is carnal (see DF 158e, The Morning Watch, April 10, 1845; p. 117). Wrestling With the Views of the Spiritualizers 1BIO 79 4 In eastern Maine Ellen was traveling and working in the atmosphere of the spiritualizers who had allegorized away heaven, God, Jesus, and the Advent hope. In the vision at Exeter in mid-February she seemed to be in the presence of Jesus, and she was eager to procure answers to some vital questions. 1BIO 79 5 I asked Jesus if His Father had a form like Himself. He said He had, but I could not behold it, for said He, "If you should once behold the glory of His person, you would cease to exist."--Early Writings, 54. 1BIO 80 1 This was not the only occasion Ellen was to converse with Jesus and the angel about the person of Jesus and concerning God being a personal being. The answers satisfied her fully that the spiritualizers were in gross error. 1BIO 80 2 But because the pioneers of the Seventh-day Adventist Church held that prophecy was fulfilled on October 22, 1844, and that an important work began in heaven in the Most Holy Place of the heavenly sanctuary at that time, and because the Adventists who had become spiritualizers took the position that Christ had come into their hearts on October 22, 1844, and that His kingdom was in their hearts, the founders of the church, and notably Ellen White, were classed by the world generally, and also by those that SDAs have termed first-day Adventists, as one and the same group. Here again the great enemy cast aspersion upon the true, paralleling it with a false, spurious experience. 1BIO 80 3 Ellen White was to speak of this matter again, particularly in the closing paragraphs of her first little book, Experience and Views, published in 1851. As one reads this he will note the use of the term spiritualism, which must be taken in the light of the work of the spiritualizers and not in the light of what today is understood to be spiritualism or spiritism, although both emanate from the same source. 1BIO 80 4 We turn now to the statement written and published in 1851 as found in Ibid., 77, 78: 1BIO 80 5 I have frequently been falsely charged with teaching views peculiar to Spiritualism. But before the editor of The Day-Star ran into that delusion, the Lord gave me a view of the sad and desolating effects that would be produced upon the flock by him and others in teaching the spiritual views. 1BIO 80 6 I have often seen the lovely Jesus, that He is a person. I asked Him if His Father was a person and had a form like Himself. Said Jesus, "I am in the express image of My Father's person." 1BIO 80 7 I have often seen that the spiritual view took away all the glory of heaven, and that in many minds the throne of David and the lovely person of Jesus have been burned up in the fire of Spiritualism. I have seen that some who have been deceived and led into this error will be brought out into the light of truth, but it will be almost impossible for them to get entirely rid of the deceptive power of Spiritualism. Such should make thorough work in confessing their errors and leaving them forever. 1BIO 81 1 The spiritualization of heaven, God, Christ, and the coming of Christ lay at the foundation of much of the fanatical teachings that 17-year-old Ellen Harmon was called upon by God to meet in those formative days. The visions firmly established the personality of God and Christ, the reality of heaven and the reward to the faithful, and the resurrection. This sound guidance saved the emerging church. Ellen Leaves Suddenly for Home 1BIO 81 2 Having spent between two and three months traveling in eastern Maine, Ellen returned to Orrington, where she had begun her work. While her message was gratefully received on her first visit, in her absence the spiritualizers had come in with teachings that led many in Orrington to such wild fanaticism that the officers of the law refused to allow further meetings of the Adventists. Nonetheless, a small remnant who had held fast were able to avoid the vigilance of the jealous citizens and assembled for a meeting marked with "calm dignity," which Ellen White reported to be "especially solemn." 1BIO 81 3 The poor souls who had not the privileges of meeting for a long time were greatly refreshed. While we were praying and weeping before God that night, I was taken off in vision and shown that I must return the next morning. I had not refused obedience to the Spirit of God, His hand had been with me, and His angel had accompanied us and hid us from the people so that they did not know we were in the place. 1BIO 81 4 But our work was done; we could go; the emissaries of Satan were on our track, and we would fare no better than those who had been fanatical and wrong and suffered the consequences of their inconsistent, unreasonable course by abuse and imprisonment.--Letter 2, 1874. 1BIO 81 5 Along with those who traveled with her in support, she was quick to obey. "Early in the morning," she recounted, "we were taken in a small rowboat to Belfast. We were there placed on board the steamer and were soon on our way to Portland."--Ibid. 1BIO 82 1 Letters received in Portland a few days later reported the fate of those who helped her to escape: 1BIO 82 2 When these brethren returned they were met by a number of exasperated citizens, who had come early to find those who had dared to hold meetings in Orrington.... Our brethren informed the angry men that we were not in Orrington, but far away. They whipped and abused the men who had taken us to the boat. The house where we had tarried was searched in vain for us, and they were greatly disappointed because they could not find us.--Ibid. 1BIO 82 3 Records are meager as to Ellen's state of health, but the fact that she traveled, as Otis Nichols reported, "day and night, talking almost every day" suggests a remarkable sustaining power. Of great importance to her was the knowledge that she was experiencing the special blessing of God at every step (Life Sketches of James White and Ellen G. White (1880), 198). The Healing of Frances Howland and William Hyde 1BIO 82 4 Ellen was hardly back in Portland when she left again to travel north thirty miles to Topsham and the Howland home. Here "quite a number ... were assembled." During this visit, Frances Howland, suffering from rheumatic fever, was healed in response to the prayer of faith, as recorded in Life Sketches of Ellen G. White, 74 and 75, followed shortly by the miraculous healing of William Hyde from dysentery (Ibid., 75, 76). 1BIO 82 5 On this trip Ellen was again confronted with fanaticism, the result of the teaching of the spiritualizers, who claimed that as they were sanctified, they might have a spiritual wife (DF 733). They averred that if they loved one another as Christians, they were perfectly safe. Some took the matter a step further and taught that since they were perfectly sanctified, they could do whatever they wanted to without sinning. A few attended meetings in the nude, and a few exchanged wives. They thought it right to show their love for one another and that what they did was perfectly innocent. 1BIO 82 6 When Ellen returned to her home, she was distressed to find that a number of those involved in fanaticism had come from eastern Maine and were influencing the company of believers in Portland. Of this she wrote: 1BIO 83 1 We trembled for the church that was to be subjected to this spirit of fanaticism. My heart ached for God's people. Must they be deceived and led away by this false enthusiasm? I faithfully pronounced the warnings given me of the Lord; but they seemed to have little effect except to make these persons of extreme views jealous of me.--Life Sketches of James White and Ellen G. White (1880), 201. 1BIO 83 2 She found that those she had trusted in January could not be trusted in April, among them Joseph Turner, who unfortunately had joined the spiritualizers. Preserved from Fanaticism 1BIO 83 3 Writing of how she might have been swayed by these fanatics, she declared: 1BIO 83 4 These false impressions of theirs might have turned me from my duty, had not the Lord previously showed me where to go and what to do. Although so young and inexperienced, I was preserved from falling into the snare of the enemy, through the mercy of God, in giving me special instructions whom to fear and whom to trust. Had it not been for this protection I now see many times when I might have been led from the path of duty.--Ibid., 201, 202. 1BIO 83 5 The phrase "whom to fear and whom to trust" soon took on considerable significance. Joseph Turner was now one of those she should fear. Visit to New Hampshire 1BIO 83 6 "About this time," she continued in her account of her activities in late spring, 1845, "I was shown that it was my duty to visit our people in New Hampshire." 1BIO 83 7 Joseph Turner, learning that Ellen was planning such a journey, drove up with a beautiful conveyance and volunteered to take her wherever she wanted to go. 1BIO 83 8 "No, sir," Ellen replied. "You cannot do that." 1BIO 84 1 "But, Ellen," he said, "the Lord has told me that I must." 1BIO 84 2 "No," said Ellen. "He has not. I have had my special orders. I may trust Elder James White." 1BIO 84 3 As she recalled the incident she said, "This man wanted to get some power over me. But he did not get it because I would not ride a rod with him."--DF 733c, Interview, August 13, 1906. 1BIO 84 4 Earlier in her recounting of the experience she said, "I had had strict instruction that there were men who would come to me and have a great burden that I should go with them to some place, but I was not to go.... But [it would be presented] that I could trust James White, he would guard me, and I was in no danger."-- Ibid. Late in life Ellen declared of James: "Although he is dead, I feel that he is the best man that ever trod shoe leather."-- Ibid. Of course, she did not travel alone with James before their marriage. Other young women accompanied her, and the couple was exceedingly careful to give no occasion for criticism. She wrote, "As for marriage, we never thought of it, because we thought the Lord would come right along."-- Ibid. 1BIO 84 5 "My constant and faithful companion at this time was Sister Louisa Foss, the sister of my brother-in-law.... We were also accompanied by Elder Files and his wife, who were old and valued friends of my family, Brother Ralph Haskins and Elder [James] White." They were well received in New Hampshire (Ibid., 202). On this particular trip, Ellen failed to meet the challenge of her work; she later regretfully wrote of it: 1BIO 84 6 There were wrongs existing in that field which burdened me much. We had to meet a spirit of self-righteousness that was very depressing. I had previously been shown the pride and exaltation of certain ones whom we visited, but had not the courage to meet them with my testimony. Had I done so, the Lord would have sustained me in doing my duty.... I did not yet feel sufficiently strong to relieve my mind and place the oppressive burden upon those to whom it belonged.--Ibid. 1BIO 84 7 The traveling group stopped at the home of Washington Morse. While there Ellen was very ill. As prayer was being offered in her behalf she was taken in vision. She later wrote: 1BIO 85 1 While [I was] in this state, some things were shown me concerning the disappointment of 1844, in connection with the case of Elder Morse. He had been a firm and consistent believer that the Lord would come at that time. He was bitterly disappointed when the period passed without bringing the event that was expected. He was perplexed and unable to explain the delay.... When the time passed, he was despondent and did nothing to encourage the disappointed people, who were like sheep without a shepherd, left to be devoured by wolves. 1BIO 85 2 The case of Jonah was presented before me.--Ibid., 202, 203. 1BIO 85 3 She recounted Jonah's experience and disappointment when God gave the city a reprieve, and declared: 1BIO 85 4 Elder Morse was in a similar condition to that of the disappointed prophet. He had proclaimed that the Lord would come in 1844. The time had passed. The check of fear that had partially held the people was removed, and they indulged in derision of those who had looked in vain for Jesus. 1BIO 85 5 Elder Morse felt that he was a byword among his neighbors, an object of jest. He could not be reconciled to his position. He did not consider the mercy of God in granting the world a longer time to prepare for His coming, that the warning of His judgment might be heard more widely, and the people tested with greater light. He only thought of the humiliation of God's servants. 1BIO 85 6 I was shown that although the event so solemnly proclaimed did not occur, as in the case of Jonah, the message was none the less of God, and accomplished the purpose that He designed it should. Subsequent light upon the prophecies revealed the event which did take place, in the High Priest entering the most holy place of the sanctuary in heaven to finish the atonement for the sins of man. Nevertheless God willed for a wise purpose that His servants should proclaim the approaching end of time. Instead of being discouraged at his disappointment, as was Jonah, Elder Morse should gather up the rays of precious light that God had given His people and cast aside his selfish sorrow. He should rejoice that the world was granted a reprieve, and be ready to aid in carrying forward the great work yet to be done upon the earth, in bringing sinners to repentance and salvation.... 1BIO 86 1 The case of Elder Morse was presented to me as one that represented the condition of a large class of our people at that time. Their duty was plainly marked; it was to trust in the wisdom and mercy of God and patiently labor as His providence opened the way before them.--Ibid., 203-205. 1BIO 86 2 Elder Morse gave heed to the counsel and became a strong minister in the developing church. Contending with Spiritual Magnetism 1BIO 86 3 "In New Hampshire," wrote Ellen White, "we had to contend with a species of spiritual magnetism, of a similar character with mesmerism. It was our first experience of this kind.... Arriving at Claremont, we were told there were two parties of Adventists; one holding fast their former faith, the other denying it."--Ibid., 206. Pleased to learn of a group holding fast their faith, they were directed to Elders Bennett and Bellings, upon whom they called. Of the experience she wrote: 1BIO 86 4 We soon learned that they professed sanctification, claiming they were above the possibility of sin, being entirely consecrated to God. Their clothing was excellent, and they had an air of ease and comfort. 1BIO 86 5 Presently a little boy about eight years old entered, literally clad in dirty rags. We were surprised to find that this little specimen of neglect was the son of Elder Bennett. The mother looked exceedingly ashamed and annoyed; but the father, utterly unconcerned, continued talking of his high spiritual attainments without the slightest recognition of his little son. 1BIO 86 6 But his sanctification had suddenly lost its charm in my eyes. Wrapped in prayer and meditation, throwing off all the toil and responsibilities of life, this man seemed too spiritually minded to notice the actual wants of his family.--Ibid., 207. 1BIO 86 7 Bennett claimed that the attainment of true holiness carried the mind above all earthly thoughts, but still, observed Ellen White, "he sat at the table and ate temporal food."--Ibid. 1BIO 87 1 But he declared his wife, who allowed worldly things to draw her mind from religious subjects, to be unsanctified. Needless to say, Ellen Harmon was not impressed. A few days later she was shown in vision that "those who followed their teachings were terribly deceived and led into the grossest errors." She declared, "I was shown that the daily lives of these men were in direct contrast with their profession. Under the garb of sanctification they were practicing the worst sins and deceiving God's people."--Ibid., 210, 211. Called Back to Portland 1BIO 87 2 A short time later, in a vision given during the night hours, she was shown the fanaticism that was now rampant in Portland, the fruitage of the spiritualizers, and that she must return home. Returning, she found the little flock in great discouragement and confusion. In the first meeting held in Portland, while praying she was taken off in vision and was shown the ungodly course of Joseph Turner, who had been swept off his feet by fanaticism. After the vision she was told that while still in vision she "talked it out before him." He declared that she was under a wrong influence; he opposed her testimony, which reproved him for sin not then widely known but confirmed by his wife in a conversation with Ellen (Ibid., 213, 214). His work "led to corruption, instead of purity and holiness." 1BIO 87 3 Ellen's parents, Robert and Eunice Harmon, in whose home the Adventists had frequently met for meetings, were disgusted with the fanaticism now rampant in Portland. They closed their home and went to Poland, Maine, to reside for a time with the two married daughters living there. Ellen White later wrote of the experience: 1BIO 87 4 As I returned to Portland, evidences increased of the desolating effects of fanaticism in Maine. The fanatical ones seemed to think that religion consisted in great excitement and noise.... Joseph Turner labored with some success to turn my friends and even my relatives against me. Why did he do this? Because I had faithfully related that which was shown me respecting his unchristian course. He circulated falsehoods to destroy my influence and to justify himself. My lot seemed hard.--Ibid., 215. Vision of the New Earth 1BIO 88 1 But God was to bring hope and courage to young Ellen. "Discouragements pressed heavily upon me," she wrote, "and the condition of God's people so filled me with anguish that for two weeks I was prostrated with sickness." She recalled: 1BIO 88 2 But brethren and sisters who sympathized with me in this affliction met to pray for me. I soon realized that earnest, effectual prayer was being offered in my behalf. Prayer prevailed. The power of the strong foe was broken, and I was released, and immediately taken off in vision. In this view I saw that human influence should never afflict me again in like manner. If I felt a human influence affecting my testimony, no matter where I might be, I had only to cry to God, and an angel would be sent to my rescue. 1BIO 88 3 I already had one guardian angel attending me continually, but when necessary, the Lord would send another to strengthen, and raise me above the power of every earthly influence.--Ibid., 215, 216. 1BIO 88 4 "Then I saw for the first time the glory of the new earth" (Ibid., 216). It was in relating this vision that she used the familiar words "With Jesus at our head we all descended from the city down to this earth." The thrilling description is found in Testimonies for the Church, 1:67-70; Spiritual Gifts, 2:52-55; and Early Writings, 17-20. As she wrote out her "first vision" in a letter to Enoch Jacobs on December 20, 1845, she attached to it the account of this view of the new earth. 1BIO 88 5 William Hyde, who had been healed only shortly before, was present when this vision was given and was led to use it as the basis of a poem, or hymn. The hymn was soon published in several Adventist papers; it was included by Joshua V. Himes in the Advent Harp and by James White in the hymnbook he compiled in 1849, Hymns for God's Peculiar People Who Keep the Commandments of God and the Faith of Jesus. 1BIO 88 6 As White published the vision in The Present Truth, November, 1850, he also published the four-stanza poem and wrote of the experience: 1BIO 89 1 In the spring of 1845, the author of the vision, published in this paper, was very sick, nigh unto death. The elders of the church were finally called, and the directions of the apostle (James 5:14, 15) were strictly followed. God heard, answered, and healed the sick. The Holy Spirit filled the room, and she had a vision of the "city," "life's pure river," "green fields," "roses of Sharon," "songs" of "lovely birds," the "harps," "palms," "robes," "crowns," the "Mount Zion," the "tree of life," and the "King of that country" mentioned in the hymn. A brother took up his pen, and in a very short time composed the hymn from the vision. 1BIO 89 2 The familiar words are found as number 305 in The Church Hymnal and number 453 in The Seventh-day Adventist Hymnal: We have heard from the bright, the holy land; 1BIO 89 3 We have heard, and our hearts are glad. ------------------------Chapter 6--(1845-1846) Sustained in a Continued Ministry 1BIO 90 1 As Ellen Harmon continued her work at the bidding of the Lord, she was ever confronted with new perplexities. There were some who attributed her visions to mesmerism: 1BIO 90 2 About this time I was subjected to a severe trial. If the Spirit of God rested upon a brother or sister in meeting, and they glorified God by praising Him, some raised the cry of mesmerism. And if it pleased the Lord to give me a vision in meeting, some would say that it was excitement and mesmerism. 1BIO 90 3 Grieved and desponding, I often went alone to some retired place to pour out my soul before Him who invites the weary and heavy laden to come and find rest. As my faith claimed the promises, Jesus seemed very near. The sweet light of heaven shone around me, I seemed to be encircled by the arms of Jesus, and there have I been taken off in vision. Then I would relate what God had revealed to me alone, where no earthly influence could affect me, but was grieved and astonished to hear some intimate that those who lived nearest to God were most liable to be deceived by Satan.--Life Sketches of James White and Ellen G. White (1880), 219. 1BIO 90 4 It is little wonder that in the face of all the suggestions and accusations that were made that she was at times led to question her own experience. She wrote: 1BIO 90 5 All these things weighed heavily upon my spirits, and in the confusion I was sometimes tempted to doubt my own experience. While at family prayers one morning, the power of God began to rest upon me, and the thought rushed into my mind that it was mesmerism, and I resisted it. Immediately I was struck dumb, and for a few moments was lost to everything around me. I then saw my sin in doubting the power of God, and that for so doing I was struck dumb, and that my tongue would be loosed in less than twenty-four hours. 1BIO 91 1 A card was held up before me, on which were written in letters of gold the chapter and verse of fifty texts of Scripture. [References are listed.] After I came out of vision, I beckoned for the slate, and wrote upon it that I was dumb, also what I had seen, and that I wished the large Bible. 1BIO 91 2 I took the Bible and readily turned to all the texts that I had seen upon the card. I was unable to speak all day. Early the next morning my soul was filled with joy, and my tongue was loosed to shout the high praises of God. After that I dared not doubt or for a moment resist the power of God, however others might think of me.--Early Writings, 22, 23. Enabled to Write 1BIO 91 3 This experience, apparently in her own home in Portland, Maine, in the late spring or early summer in 1845, marks a significant turn in Ellen's experience, for she observed as she related it: 1BIO 91 4 Up to this time I could not write. My trembling hand was unable to hold my pen steadily. While in vision I was commanded by an angel to write the vision. I attempted it, and wrote readily. My nerves were strengthened, and my hand became steady.--Spiritual Gifts, 2:60. 1BIO 91 5 Many years later she referred to her experience in beginning to write: 1BIO 91 6 The Lord has said, "Write out the things which I shall give you." And I commenced when very young to do this work. My hand that was feeble and trembling because of infirmities became steady as soon as I took the pen in my hand, and since those first writings I have been able to write. God has given me the ability to write.... That right hand scarcely ever has a disagreeable sensation. It never wearies. It seldom ever trembles.--Manuscript 88a, 1900. 1BIO 92 1 As to her feelings and response when instructed, she wrote: I wept, and said, "Impossible, impossible." The words came, "Nothing is impossible with God." The effort was made and my hand commenced to write the things that had been given me.--Ibid. The Large Family Bible 1BIO 92 2 The "large" Bible Ellen called for after this vision in her home in Portland was, presumably, the "big Bible" now in the White Estate vault with the names of Robert and Eunice Harmon stamped in gold on the spine, or back--a Bible eighteen inches long, eleven inches wide, four inches thick, and weighing 18.5 pounds. It was printed in Boston by Joseph Teal in the year 1822 and is illustrated with twenty-six beautiful steel engravings. Between the Old and the New Testaments a sheet bears the family record, filled in by James White. It also contains, between the Testaments, the books of the Old Testament apocrypha. The Bible Held in Vision 1BIO 92 3 It is also the large Bible held in vision in the Harmon home early in 1845. On that occasion, during family prayers, she stepped over to a bureau upon which this large volume rested, and picked it up. Placing it on her left hand, she easily held it at arm's length for an estimated half hour. During the vision she referred, in short exclamations, to the value of the Word of God. Although in frail health, she was in no way fatigued by the experience. 1BIO 92 4 The account of the experience has come down through the family from Robert and Eunice Harmon to James White, then William C. White. [In a letter written April 2, 1919, to an educator, Sarah Peck, W. C. White declared, "my folks told the story to me."--DF 732a. Loughborough recounted the incident at the general conference of 1891 (The General Conference Bulletin, 1891, 145) and at the 1893 session (Ibid., 1893, 20)]. It was referred to by J. N. Loughborough, who reported that he got the story from Ellen's parents, her older sister Sarah, and others (GSAM, p. 236). Ellen White made no reference to the experience, for as she was in vision she had no direct knowledge of what took place. At the time of the event she weighed about eighty pounds. The Unenviable Position of the Prophet 1BIO 93 1 It was not easy to be the messenger of the Lord, for often the witness that must be borne cut across the path of others or pointed out a course of action that was not right. This was particularly so in meeting the inroads of fanaticism in 1845. Ellen White later wrote: 1BIO 93 2 It was a great cross for me to relate to individuals what had been shown me concerning their wrongs. It caused me great distress to see others troubled or grieved. And when obliged to declare the messages, I often softened them down, and related them as favorably for the individual as I could, and then would go by myself and weep in agony of spirit. I looked upon those who had only their own souls to care for, and thought if I were in their condition I would not murmur. 1BIO 93 3 It was hard to relate the plain, cutting testimonies given me of God. I anxiously watched the result, and if the individual reproved rose up against the reproof, and afterwards opposed the truth, these queries would arise in my mind: Did I deliver the message just as I should? Oh, God! could there not have been some way to save them? And then such distress hung upon my soul, that I often felt death would be a welcome messenger, and the grave a sweet resting place.--Life Sketches of James White and Ellen G. White (1880), 222. A Symbolic Warning 1BIO 93 4 Then in vision she was taken into the presence of Jesus. He looked upon her with a frown and turned His face from her. It was a terrifying experience; speechless, she fell helpless on her face. She wrote: 1BIO 93 5 Then could I realize, in some degree, what the feelings of the lost will be when they cry, "Mountains and rocks, fall on us, and hide us from the face of Him that sitteth on the throne."--Ibid., 223. 1BIO 94 1 An angel spoke to her, bidding her to arise. What she then saw made an unforgettable impression on her mind: 1BIO 94 2 The sight that met my eyes can hardly be described. A company was presented before me whose hair and garments were torn, and whose countenances were the very picture of despair and horror. They came close to me, and took their garments, and rubbed them on mine. I looked at my garments, and saw that they were stained with blood. 1BIO 94 3 Again I fell like one dead, at the feet of my accompanying angel. I could not plead one excuse, and longed to be away from such a holy place. Again the angel raised me up on my feet, and said, "This is not your case now, but this scene has passed before you to let you know what your situation must be if you neglect to declare to others what the Lord has revealed to you. But if you are faithful to the end, you shall eat of the tree of life, and shall drink of the river of the water of life. You will have to suffer much, but the grace of God is sufficient." 1BIO 94 4 I then felt willing to do all that the Lord might require me to do, that I might have His approbation, and not feel His dreadful frown.-- Ibid. "Another Angel, Father!" 1BIO 94 5 Shortly after this she attended a meeting also attended by Joseph Turner. He was now boasting that he could mesmerize her and could prevent her from having or relating a vision. She described what took place: 1BIO 94 6 I arose in the congregation. My visions came up fresh before me, and I commenced relating them, when I felt a human influence being exerted against me.... I then turned to this man [Turner], and related what the Lord had shown me in Portland; and, raising my hands to heaven, earnestly cried, "Another angel, Father! Another angel!" 1BIO 94 7 I knew that my request was granted. I felt shielded by the strong Spirit of the Lord, and was borne above every earthly influence, and with freedom finished my testimony. The friends were comforted, and rejoiced in the Lord. 1BIO 94 8 Joseph Turner was asked why he had not stopped my relating the vision. He answered, "Oh, some of you would have her talk."--Ibid., 224. 1BIO 95 1 Ellen was shown that she should go to Paris, Maine, "for there was a meeting appointed" that she should attend. An Elder Stevens had appointed a meeting, where an important matter was to be brought out; he had urged all to attend. Ellen White wrote: 1BIO 95 2 The next morning we went to the place appointed for meeting. When Elder Stevens came in and saw us present he seemed troubled. The meeting commenced with prayer. Then as I tried to pray, the blessing of the Lord rested upon me, and I was taken off in vision. 1BIO 95 3 Elder Stevens had declared that he would listen to nothing but Bible. I was shown the teachings of the Bible in contrast with his errors. I then saw that the frown of God was upon Elder Stevens; that he was leading honest, conscientious souls astray.--Ibid., 225, 226. 1BIO 95 4 Elder Stevens was one who had taken the position that it was a sin to work. Being a leader among the believers, he exerted a strong influence. Wrote Ellen White: 1BIO 95 5 The Lord gave me a reproof for him, that he was going contrary to the Word of God in abstaining from labor, and urging his errors upon others, denouncing all who did not receive them. He rejected every evidence which the Lord gave to convince him of his error, and was firm to take nothing back in his course. He followed impressions and went weary journeys, walking great distances, where he would only receive abuse, and considered that he was suffering for Christ's sake. His reason and judgment were laid aside.... He denounced the visions as being of the devil, and continued to follow his impressions, until Satan seemed to take full control of his mind. His friends at length were obliged to confine him, where he made a rope of some of his bed clothing with which he hung himself.--Ibid., 225, 226. Who Could be Saved? 1BIO 95 6 Inseparably linked with the position held by the pioneers that something of significance had transpired on October 22, 1844, was the understanding that a "door" was shut in connection with the fulfilling of prophecy. The expression is found in the message to the church in Philadelphia as set forth in Revelation 3:7, 8. There is described One who held the "key of David," "he that openeth, and no man shutteth, and shutteth, and no man openeth," the One who declared, "I have set before thee an open door, and no man can shut it." This message to the Philadelphia church had laid the foundation for rightfully advocating a "shut door" [See Chapter 16, "the shut and the open doors."] on October 22, 1844. The full significance of the expression was not immediately understood, but the term early became synonymous with confidence in the fulfillment of prophecy on October 22, and it was so used for about seven years after the 1844 disappointment. It was usually understood to be linked with a close of probation, but for whom? 1BIO 96 1 Of the vision at Exeter in mid-February, 1845, Ellen White wrote in 1847: 1BIO 96 2 Most of them received the vision, and were settled upon the shut door.--Letter 3, 1847. 1BIO 96 3 Did this mean that probation had closed for mankind on October 22? This was a question in the minds of not a few. That the shut door did not connote a close of probation for all the world is made clear by what took place in Paris, Maine, in connection with the visit referred to above some four or five months after the vision at Exeter. 1BIO 96 4 While Ellen was in Paris she was approached by Marion C. Stowell with a question on this point. When the question of early holdings on the shut-door question was later revived and discussed, Marion wrote of this in a letter on August 17, 1875. Her report of what took place in 1845 was attested to by five other persons who were familiar with the circumstances. Here is what Marion Stowell (later Truesdail, then Crawford, after her first husband's death) wrote: 1BIO 96 5 During Miss Harmon's (now Mrs. White's) visit to Paris, Maine, in the summer of 1845, I stated to her the particulars of a dear friend of mine whose father had prevented her attending our meetings; consequently she had not rejected light. She smilingly replied, "God never has shown me that there is no salvation for such persons. It is only those who have had the light of truth presented to them and knowingly rejected it." 1BIO 97 1 Miss Harmon's reply coincided with my idea of a shut door, and in justice no other could be derived from it.--Quoted in an article by George I. Butler in The Review and Herald, April 7, 1885. 1BIO 97 2 Ellen returned to her home in Portland. Shortly she was shown that she must go to Portsmouth the next day and bear her testimony there. At this time her sister Sarah and James White accompanied her in her travels. She tells the story: 1BIO 97 3 I had no means with which to pay my fare, but prepared to go, trusting in the Lord to open the way. The first car bell was ringing as I put on my bonnet. I looked out of the window, and saw a good brother driving very fast up to the gate. His horse was reeking with sweat. He quickly entered and asked, "Is there anyone here who needs means? I was impressed that someone here needed money." 1BIO 97 4 We hastily related that we were going to Portsmouth at the Lord's bidding, and had nothing to go with, but resolved to start, trusting in the providence of God to open the way. 1BIO 97 5 The brother handed us money enough to carry us to Portsmouth and back. Said he, "Take a seat in my wagon, and I will carry you to the depot" [some three or four short blocks away]. On the way to the cars he told us that while on the road to my father's, his horse would come with great speed the whole distance of twelve miles. 1BIO 97 6 We had just taken our seats in the cars when the train started. Here the Lord tested and proved us, and strengthened our faith as we were brought into a very strait place, and were carried through by the manifestation of His providence. I had freedom in bearing my testimony in Portsmouth.--Life Sketches of James White and Ellen G. White (1880), 226, 227. The First Visit to Massachusetts 1BIO 97 7 It was now August. Ellen was shown that she must visit Massachusetts and bear her testimony. On reaching Boston, she understood better the importance of her being there. 1BIO 97 8 Joseph Turner, who opposed me in Maine, had arrived a few hours before. We considered that our being sent to Massachusetts just at that time was to save God's people from falling under his influence.--Ibid., 227. 1BIO 98 1 Her first meeting was with the believers at Roxbury, where she found quite a large company of believers assembled in a private home. In his letter to William Miller, Otis Nichols mentioned this meeting and the favorable reception that was given to Ellen. Some years later she told the story: 1BIO 98 2 It was arranged that I should go to Roxbury and there relate my message.... As I was speaking, a sister who had been opposed to me arose and interrupted me. She grasped my hand, saying, I said that the devil sent you, but I can doubt no longer, and she declared to those present that I was a child of God, and that He had sent me. All in the meeting were greatly blessed.-- Ibid. 1BIO 98 3 Nichols reported on how happy the leader of the company at Roxbury was to receive the message, but Joseph Turner, with his spiritual view of the Second Advent, soon unsettled those who heard Ellen, and fanaticism followed. It was at this time that she and her traveling companions were invited by Nichols to stay as guests in his home, as noted earlier. A little later she and her sister Sarah were back again in Massachusetts, and the Nichols home became the base of her operations for the next eight months, or until April, 1846. Because of the spiritual views brought to Massachusetts by Joseph Turner, Ellen's experience in visiting the companies of believers there was similar to what it had been in Maine. "We had to be on our guard," she wrote, "strengthened on every side with Scripture testimony concerning the literal, personal appearing of our Saviour."--Ibid., 230. 1BIO 98 4 Concerning her stay in the Nichols home Ellen White makes the following reference: 1BIO 98 5 I made my home at the house of Brother O. Nichols. They were ever ready with words of encouragement to comfort me when in trial, and their prayers often ascended to heaven in my behalf, until the clouds were dispersed, and the light of heaven again cheered me. Nor did their kindness end here. 1BIO 99 1 They were attentive to my wants, and generously supplied me with means to travel. They were reproached because they believed me to be a child of God, chosen to bear a special testimony to His people, and on account of this they were obliged to be in almost constant conflict, for many left no means untried to turn them against me. A faithful record is kept of their acts of love and benevolence. They will not lose their reward. He that seeth in secret is acquainted with every kind and generous act, and will reward them openly.--Ibid., 228. 1BIO 99 2 Gradually the way opened before Ellen, and she reported: In many instances where the way had been previously closed up for me to bear my testimony, it was now opened, and I had more friends than I had before.-- Ibid. 1BIO 99 3 Her itinerary took her to Carver, New Bedford, and Dartmouth, and possibly to other points (such as Fairhaven, where Joseph Bates and H. S. Gurney resided), then back to Portland, Maine (DF 105, "Statement by Otis Nichols": Ibid., 228). While she was still at Carver an important vision was given to her, a vision that prevented a disappointment related to the expected imminent second advent of Jesus. The 1845 Expectancy of the Second Advent 1BIO 99 4 In view of the inevitable conclusion reached by the majority of the Adventists immediately after the Disappointment--that their message for the world closed on October 22, 1844--it was not strange that some should look forward to the autumn of 1845 as a time of importance. Not a few anticipated the jubilee year of deliverance at that time. Earnestly the Scriptures were searched for some clue. They found in Luke 12 the parable of the servants waiting for the return of their Lord, and the words of verse 38: "If he shall come in the second watch, or come in the third watch, and find them so [waiting], blessed are those servants." Could it be that Jesus would come in the "fourth watch," or at the end of the year of expectancy? James White came to believe so, as presented in his article in The Day-Star, September 20, 1845. In recounting the history in 1847, he declared: 1BIO 100 1 It is well known that many were expecting the Lord to come at the seventh month, 1845. That Christ would then come we firmly believed."--A Word to the Little Flock, 22. 1BIO 100 2 And then he revealed what averted another disappointment on the part of the believers: 1BIO 100 3 A few days before the time passed, I was at Fairhaven, and Dartmouth, Massachusetts, with a message on this point of time. At this time Ellen was with the band at Carver, Massachusetts, where she saw in vision that we should be disappointed and that the saints must pass through the "time of Jacob's trouble," which was future. Her view of Jacob's trouble was entirely new to us, as well as herself.-- Ibid. 1BIO 100 4 With a channel of communication now in the world, God in His mercy gave light that spared sincere Advent believers another disappointing blow. 1BIO 100 5 Thus early in the experience of the emerging church, light new to herself and others, yet in full harmony with the Scriptures, was given by the Lord through His chosen messenger. The pioneers were conscious of this; a decade and a half later, when organizing the church, they refrained from the adoption of a creed, which could stand in the way of God giving new light through the visions. 1BIO 100 6 Ellen and her sister Sarah returned to their home in Portland, Maine. But the battle continued in Massachusetts. Through the false representations of Turner, Haskins, Howell, and others, the believers were led to believe that the visions were of the devil, that James White mesmerized her, and that she could not have a vision if he was not present. Nichols, while visiting Portland, proposed what he hoped would check the opposition: 1BIO 100 7 I proposed to Sister White [Harmon] and Sarah, her sister, who were then at their father's house in Portland, to come up to Boston without Brother White accompanying them, to visit the bands in Boston, Roxbury, and Randolph, and wherever the war against visions was manifest, to convince them if possible that they had been deceived by their teachers. They assented to this arrangement, and Sister White and Sarah accompanied me to Massachusetts, leaving Brother White in Portland, and made their home at our house.--DF 105, "Statement by Otis Nichols." The Second Visit to Massachusetts 1BIO 101 1 Ellen White writes of this: By invitation of Brother and Sister Nichols, my sister and myself again went to Massachusetts, and made their house our home. There was in Boston and vicinity a company of fanatical persons, who held that it was a sin to labor. Their principal message was "Sell that ye have, and give alms." They said they were in the jubilee, the land should rest, and the poor must be supported without labor. Sargent, Robbins, and some others were leaders. They denounced my visions as being of the devil, because I had been shown their errors. They were severe upon all who did not believe with them.--Life Sketches of James White and Ellen G. White (1880), 231. 1BIO 101 2 At this point we let Otis Nichols pick up the story: A few days after their arrival, G. Sargent and Robbins, two of the principal leaders in Boston, and obstinate opposers to Sister White's visions, came out to our house and talked to us and had prayers. I told them that we were glad of this opportunity with them, that Sister White and others were now with us, and we invited them to come in. But hearing of Sister White's presence, they departed, and made other reasons for coming here. 1BIO 101 3 Robbins then warned me against her visions, and said he knew they were of the devil, that he always felt a blessing whenever he declared they were from Satan. 1BIO 101 4 I told him we judged their character by their fruits, their doctrine in accordance with Bible testimony, and the effect upon those who believed them, leading them to a more holy and devoted life and confirming their faith in the past experiences of the Advent doctrine of 1843 and the seventh month of 1844, and enlightening our understanding in the present truth, and that we were acquainted with her moral character; that Turner and others had maliciously calumniated her without any facts and evidence; that Turner once said that he believed her visions were as true as the apostle John's, and that the only reason Turner turned against Sister White's visions was because she saw his hypocrisy in vision; and that he was exposed; that Turner and others in union with him were doing all in their power to destroy all faith in her visions.--DF 105, "Statement by Otis Nichols." 1BIO 102 1 Nichols told the two men that Ellen was desirous "to attend their meeting in Boston the next Sabbath," and he asked them if they had any opposition to hearing her testimony. 1BIO 102 2 "None at all," replied Sargent. "Let her come next Sabbath."-- Ibid. 1BIO 102 3 Accordingly, it was arranged that Nichols would bring Ellen and Sarah Harmon to Boston, where they would meet with the believers. But in the evening before the proposed meeting Ellen Harmon was shown in vision the hypocrisy, and that there would be no meeting in Boston. She was shown that Sargent, Robbins, and others opposed would meet with a large company in Randolph [thirteen miles south of Boston] on the Sabbath, and that we must meet the opposers at Randolph at their meeting on the Sabbath, and there she would have a message given her for them, which would convince the honest, the unprejudiced ones, whether her visions were of the Lord or from Satan.-- Ibid. 1BIO 102 4 So the next morning, instead of driving north into Boston, they drove south to Randolph, arriving rather late in the morning. They found Sargent and Robbins and a large roomful meeting in the Thayer home. "As we entered," wrote Ellen White, "Robbins and Sargent looked at each other in surprise and began to groan. They had promised to meet me in Boston, but thought they would disappoint us by going to Randolph, and while we were in Boston, warn the brethren against us."--Ibid., 232. Closing the morning services rather early, Sargent announced that they would have a short intermission. Ellen Harmon learned during the intermission that one of the critics remarked that "good matter would be brought out in the afternoon." Robbins told Sarah Harmon that Ellen could not have a vision where he was (Ibid.). 1BIO 102 5 Assembling again at about one o'clock in the afternoon, several engaged in prayer, including Ellen Harmon. She reported what took place: 1BIO 103 1 The blessing of the Lord rested upon me, and I was taken off in vision. I was again shown the errors of these wicked men and others united with them. I saw that they could not prosper, their errors would confuse and distract; some would be deceived by them; but that truth would triumph in the end, and error be brought down. 1BIO 103 2 I was shown that they were not honest, and then I was carried into the future and shown that they would continue to despise the teachings of the Lord, to despise reproof, and that they would be left in total darkness, to resist God's Spirit until their folly should be made manifest to all. A chain of truth was presented to me from the Scriptures, in contrast with their errors. 1BIO 103 3 When I came out of vision, candles were burning. I had been in vision nearly four hours. As I was unconscious to all that transpired around me while in vision, I will copy from Brother Nichols' description of that meeting.-- Ibid. 1BIO 103 4 In his statement written in 1859 or 1860, Otis Nichols described what took place while Ellen was in vision. Otis Nichols' Eyewitness Account 1BIO 103 5 About one o'clock P.M. the meeting was opened by singing and praying by Sargent, Robbins, and French; then one of us prayed for the Lord to lead this meeting. Then Sister White commenced praying and was soon afterwards taken off in vision with extraordinary manifestations and continued talking in vision with a shrill voice which could be distinctly understood by all present, until about sundown. 1BIO 103 6 Sargent, Robbins, and French were much exasperated as well as excited to hear Sister White talk in vision, which they declared was of the devil. They exhausted all their influence and bodily strength to destroy the effect of the vision. They would unite in singing very loud, and then alternately would talk and read from the Bible in a loud voice in order that Ellen might not be heard, until their strength was exhausted and their hands would shake, so they could not read from the Bible. 1BIO 103 7 But amidst all this confusion and noise, Ellen's clear and shrill voice as she talked in vision was distinctly heard by all present. The opposition of these men continued as long as they could talk and sing, notwithstanding some of their own friends rebuked them and requested them to stop. 1BIO 104 1 "But," said Robbins, "you are bowed to an idol. You are worshiping a golden calf." 1BIO 104 2 Mr. Thayer, the owner of the house, was not fully satisfied that her vision was of the devil, as Robbins declared it to be. He wanted it tested in some way. He had heard that visions of satanic power were arrested by opening the Bible and laying it on the person in vision, and asked Sargent if he would test it in this way, which he declined to do. 1BIO 104 3 Then Thayer took a heavy, large quarto family Bible which was lying on the table and seldom used, opened it, and laid it open upon the breast of Ellen while in vision, as she was then inclined backward against the wall in one corner of the room. Immediately after the Bible was laid upon her, she arose upon her feet and walked into the middle of the room, with the Bible open in one hand and lifted up as high as she could reach, and with her eyes steadily looking upward, declared in a solemn manner, "The inspired testimony of God," or words of the same import, and then she continued for a long time, while the Bible was extended in one hand and her eyes [were] looking upward and not on the Bible, to turn over the leaves with the other hand and place her finger upon certain passages and correctly utter their words with a solemn voice. 1BIO 104 4 Many present looked at the passages where her finger was pointed to see if she spoke them correctly, for her eyes at the same time were looking upward. Some of the passages referred to were judgments against the wicked and blasphemous; and others were admonitions and instructions relative to our present condition. 1BIO 104 5 In this state she continued all the afternoon until nearly sundown when she came out of vision. 1BIO 104 6 When Ellen arose in vision upon her feet with the heavy open Bible upon her hand, and walked the room uttering the passages of Scripture, Sargent, Robbins, and French were silent. For the remainder of the time they were troubled, with many others, but they shut their eyes and braved it out without making any acknowledgment of their feelings.--DF 105, "Statement by Otis Nichols" (see also Ibid., 232-234; Spiritual Gifts, 2:77-79). 1BIO 105 1 As to the final outcome, Nichols has given us this: Sister White visited Randolph a few weeks afterward for the last time, and as the principal members of the band still continued alienated from her, and the visions, she told them that the curse of God would soon follow their course. This was soon afterwards literally fulfilled. 1BIO 105 2 Satan took control of their minds and led them to confess publicly some of the most shameful acts of their lives, which had the effect to break up the meetings at Randolph and separate the honest souls from their unholy influence, and the principal leading ones united with Sargent, Robbins, and a company in Boston called the "No-work Party," a shameful company of fanatics numbering some twenty individuals whose principal teachings were denouncing and cursing those who believed in Sister White's visions, and all others, and also those who followed the exhortation of the apostle to be quiet and do your own business, to work with your own hands, and walk honestly toward those that are without, and that we may have lack in nothing. That with quietness they eat their own bread. 1BIO 105 3 They continued together in this state of feeling some time, a year or more, when they made a wreck of all their faith in the doctrines taught in the Bible and then broke up and scattered, declaring themselves free from all sinning, enjoined upon them in the Scriptures.-- Ibid. Meeting Joseph Bates at New Bedford 1BIO 105 4 Joseph Bates had been an earnest worker in the Advent awakening of 1840-1844. A sea captain-turned-minister, he invested his property and his strength in heralding the soon coming of Christ. As Ellen and her sister were in New Bedford, Massachusetts, they became acquainted with him and his family. He, of course, learned of the visions given to Ellen, and this troubled him. He wrote of his experience two years later: 1BIO 105 5 Although I could see nothing in them that militated against the Word, yet I felt alarmed and tried exceedingly, and for a long time unwilling to believe that it was anything more than that was produced by a protracted debilitated state of her body. 1BIO 106 1 I therefore sought opportunities in presence of others, when her mind seemed freed from excitement (out of meeting), to question, and cross-question her, and her friends which accompanied her, especially her elder sister [Sarah], to get if possible at the truth. 1BIO 106 2 During the number of visits she has made to New Bedford and Fairhaven since, while at our meetings, I have seen her in vision a number of times, and also in Topsham, Maine, and those who were present during some of these exciting scenes know well with what interest and intensity I listened to every word, and watched every move to detect deception, or mesmeric influence. I thank God for the opportunity I have had with others to witness these things. 1BIO 106 3 As to the results of this close scrutiny and earnest investigation, he reported: 1BIO 106 4 I can now confidently speak for myself. I believe the work is of God, and is given to comfort and strengthen His "scattered," "torn," and "pealed" people, since the closing up of our work for the world in October, 1844. The distracted state of lo, here! and lo, there! since that time has exceedingly perplexed God's honest, willing people, and made it exceedingly difficult for such as were not able to expound the many conflicting texts that have been presented to their view. 1BIO 106 5 I confess that I have received light and instruction on many passages that I could not before clearly distinguish. I believe her to be a self-sacrificing, honest, willing child of God.--A Word to the Little Flock, 21. 1BIO 106 6 She wrote of Elder Bates's attitude toward her at this time: I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child.... Elder Bates was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine.--Life Sketches of James White and Ellen G. White (1880), 236, 237. The Publication of Her First Vision--January, 1846 1BIO 107 1 Shortly after her eighteenth birthday Ellen Harmon observed that Enoch Jacobs was wavering in his confidence in the fulfillment of prophecy on October 22. She wrote to him from Portland on December 20, 1845, recounting the highlights of her first vision. Although she stated that the letter was not written for publication, Jacobs printed it in the Day-Star issue of January 24, 1846. Through the next few years it was republished in various forms until it was carried into her first little book, Christian Experience and Views, published in 1851, and from there into Early Writings. 1BIO 107 2 In his letter to William Miller, written on April 20, 1846, Otis Nichols stated that Ellen Harmon had been "a resident in my family much of the time for about eight months" (DF 105). It was while there that Ellen discovered that the editor of the Day-Star had published her letter, including her statement that it was not written for publication. Publication of the Vision of the Heavenly Sanctuary 1BIO 107 3 Seeing this, on February 15, 1846, she wrote a second letter to Jacobs stating that had she known he was going to publish her first letter she would have written more fully of what God had revealed to her. "As the readers of the Day-Star have seen a part of what God has revealed to me, ... I humbly request you to publish this also in your paper."--The Day-Star, March 14, 1846. She presented the vision given to her at Exeter, Maine, "one year ago this month." This was the vision in which she was shown the heavenly sanctuary and the transfer of the ministry of Christ from the holy place to the "Holy of Holies." The Place of the Vision in Confirming the Sanctuary Truth 1BIO 107 4 Significantly, The Day-Star Extra, February 7, 1846, had been devoted to the Bible study of Hiram Edson and O.R.L. Crosier in which they set forth from the Scriptures the evidence for the understanding that the two phases of ministry in the earthly sanctuary service were a type of Christ's ministry in the heavenly sanctuary. Consequently, according to Edson and Crosier, events that were to come to pass, beginning on October 22, 1844, were events taking place in heaven. 1BIO 108 1 The investigation supporting these conclusions had taken place at the Hiram Edson home in western New York State over a period of a number of months. The existence of this Bible study was unknown to Ellen Harmon when she was given the vision in Exeter in mid-February, 1845, nor had there been time for the February 7, 1846, issue of the Day-Star to reach her before she wrote of the vision for the readers of that journal. The vision, as published on March 14, gave unique confirmation to the conclusions of the Edson and Crosier Bible study. A year later, April 21, 1847, Ellen White wrote in a letter to Eli Curtis: 1BIO 108 2 The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the sanctuary, et cetera, and that it was His will that Brother C. should write out the view which he gave us in the Ibid., February 7, 1846. I feel fully authorized by the Lord to recommend that Extra to every saint.--A Word to the Little Flock, 12. God's Leadings Clearly Manifest 1BIO 108 3 Step by step, God was leading His children. The great Second Advent Awakening, so powerful, so free from extremes and fanaticism, was to the sincere believers the work of God. The disappointment of October 22 was a bitter experience, but they were confident that God had led them and would continue to lead those who kept their eyes on Jesus. Earnest, prayerful Bible study pointed the way to an understanding of the ministry of Jesus in the heavenly sanctuary. In vision Ellen Harmon witnessed Christ entering into the Most Holy Place in the heavenly sanctuary to begin another phase of ministry, closing one door and opening another, thus confirming the integrity of their 1844 experience. It also confirmed the conclusions reached in earnest Bible study. It would take time to grasp fully the various aspects of unfolding truth. The Vision in a Sailboat 1BIO 108 4 On another visit to Massachusetts in the summer of 1846, at a time when some insisted that the visions could be accounted for by mesmeric power, a vision was given to Ellen under very unusual circumstances. We have her account of the experience and that of H. S. Gurney, a blacksmith and close friend of Joseph Bates. 1BIO 109 1 Ellen was impressed that she should visit an Adventist family--the Halls--on West Island, around the point from Fairhaven and to the north by sea. She requested Gurney to take her to the island. Accompanied by her sister Sarah and a Sister A., they started on what should have been a pleasant trip. In the introduction to her first book Ellen recounted the experience. 1BIO 109 2 It was almost night when we got started. We had gone but a short distance when a storm suddenly arose. It thundered and lightened, and the rain came in torrents upon us. It seemed plain that we must be lost, unless God should deliver. 1BIO 109 3 I knelt down in the boat and began to cry to God to deliver us. And there upon the tossing billows, while the water washed over the top of the boat upon us, the rain descended as I never saw it before, the lightnings flashed and the thunders rolled, I was taken off in vision and saw that sooner would every drop of water in the ocean be dried up than we should perish, for I saw that my work had ... just begun. After I came out of the vision all my fears were gone, and we sang and praised God, and our little boat was a floating Bethel.... 1BIO 109 4 Brother Gurney had more than he could well do, to manage the boat. He tried to anchor, but the anchor dragged. Our little boat was tossed upon the waves, and driven by the wind, while it was so dark that we could not see from one end of the boat to the other.--Experience and Views, pp. 8, 9 (see also Early Writings, 23, 24). 1BIO 109 5 Ellen White recounted the incident of the vision, a refutation that the visions were brought about by the influence of others. She asked: "What opportunity was there for mesmeric operations in such a time as that?"--Ibid., 23. 1BIO 109 6 As the storm subsided, the little craft drifted near land. Seeing a light, they called loudly for assistance. The keel of the sailboat prevented a close approach to the shore, but they were soon rescued by one of the residents of West Island. They rejoiced that, although lost in the storm, they had arrived safely at their destination. ------------------------Chapter 7--(1846-1847) Entering Married Life 1BIO 110 1 Although James White and Ellen Harmon were closely associated in travel and labor through much of 1845, it seems that neither gave thought to marriage. They and their associates were of the strong opinion that Christ's second coming was very close at hand; attention was again focused on the tenth day of the seventh month [October], this time in 1845 instead of 1844. It was the conviction held by most that because of the near Advent it would not be right to marry. Of their situation James White later wrote: 1BIO 110 2 We both viewed the coming of Christ near, even at the doors, and when we first met had no idea of marriage at any future time. But God had a great work for both of us to do, and He saw that we could greatly assist each other in that work. As she should come before the public she needed a lawful protector, and God having chosen her as a channel of light and truth to the people in a special sense, she could be of great help to me. 1BIO 110 3 But it was not until the matter of marriage was taken to the Lord by both, and we obtained an experience that placed the matter beyond the reach of doubt, that we took this important step. Most of our brethren who believed with us that the Second Advent movement was the work of God were opposed to marriage in the sense that as time was very short it was a denial of faith, as such a union contemplated long years of married life.--Life Sketches of James White and Ellen G. White (1880), 126. 1BIO 110 4 Elaborating on this, White explained that Ellen was feeble and it seemed that consumption would take her life. She weighed about eighty pounds. Frequently on the steamboats or on the train she would faint and remain breathless for minutes. He wrote: 1BIO 111 1 It was necessary that she should have one or more attendants. Either her sister Sarah or Sister Foss traveled with her. And as neither her aged father nor feeble brother were suitable persons to travel with one so feeble, and introduce her and her mission to the people, the writer, fully believing that her wonderful experience and work was of God, became satisfied that it was his duty to accompany them. 1BIO 111 2 And as our thus traveling subjected us to the reproaches of the enemies of the Lord and His truth, duty seemed very clear that the one who had so important a message to the world should have a legal protector, and that we should unite our labors.--Ibid., 238. 1BIO 111 3 So although their courtship lacked some of the typical elements, Providence led them on to love and affection and fixed their eyes on marriage. It was now 1846, and the end of August seemed to be an appropriate time to unite their lives. Ellen had great admiration for James, "the best man that ever trod shoeleather" (DF 733c, "Interview with Mrs. E. G. White"). There is a note of excitement in a letter James wrote to Brother Collins while in Falmouth, Massachusetts, on Wednesday, August 26. James was there to conduct a funeral: 1BIO 111 4 I have a chance to get to Fairhaven tonight by sailboat, and shall take the cars tomorrow morning for Boston, and the express train of cars for Portland at four-thirty. Shall be in Portland tomorrow night at six o'clock.... Sister Ellen says that the way is made plain. We are published; we shall be married perhaps Monday.-- JW to Brother Collins, August 26, 1846. 1BIO 111 5 He stated that Nichols, who had visited Portland while he, James, was in Massachusetts, was concerned when he first heard of their marriage plans, "but he was now satisfied that God was in it." James added: 1BIO 111 6 I have visited Holms Hall, Brother Chase, and the sisters.... They have no objections now to our marriage. But it tried them at first.... From what Ellen said in her letter, I judge that she thinks of coming west as soon as we are married.-- Ibid. The Wedding 1BIO 112 1 We would like to picture in our minds James White, 25 years of age, and his bride, Ellen Harmon, 18, with a bouquet in hand, standing in a little white New England chapel surrounded by parents, brothers, sisters, and close friends, as they listened to appropriate admonitions and exchanged their wedding vows. But it was not so. 1BIO 112 2 Sometime on Sunday, August 30, James Springer White and Miss Ellen Gould Harmon stood before Charles Harding, justice of the peace, in Portland, Maine, and were married. The marriage certificate, preserved through the years, is just a small slip of paper carrying a brief form and the signature of the one who officiated. While both recognized the importance of the event, they could not, with their concept of the imminent Second Advent, foresee that this was the beginning of thirty-five years of united lives laboring incessantly in building up the cause of God. 1BIO 112 3 Of their experience James White later wrote: We were married August 30, 1846, and from that hour to the present she has been my crown of rejoicing.... It has been in the good providence of God that both of us had enjoyed a deep experience in the Advent movement.... This experience was now needed as we should join our forces and, united, labor extensively from the Atlantic Ocean to the Pacific.... 1BIO 112 4 We entered upon this work penniless, with few friends, and broken in health. Mrs. White has suffered ill health from a child, ... and although I had inherited a powerful constitution, imprudence in study at school, and in lecturing ... had made me a dyspeptic. 1BIO 112 5 In this condition, without means, with very few who sympathized with us in our views, without a paper, and without books, we entered upon our work. We had no houses of worship at that time, and the idea of using a tent had not then occurred to us. Most of our meetings were held in private houses. Our congregations were small. It was seldom that any came into our meetings, excepting Adventists, unless they were attracted by curiosity to hear a woman speak.--Ibid., 126, 127. Their First Home 1BIO 113 1 The Harmon home in Gorham became the place of residence for the newlyweds. We know very little of the early weeks of their married life. But in November they attended a conference in Topsham some thirty-five miles to the north, at the home of Brother Curtis. Joseph Bates had come up from New Bedford and was present. Ellen White wrote: 1BIO 113 2 The Spirit of God rested upon us in Brother C.'s humble dwelling, and I was wrapt in a vision of God's glory, and for the first time had a view of other planets. After I came out of vision I related what I had seen.--Ibid., 239. 1BIO 113}Mrs White, Actually, during the vision, wholly unbeknown to her, she spoke of what was passing before her. J. N. Loughborough recounted in print the description of the meeting as Bates told it to him: 1BIO 113 3 while in vision, began to talk about the stars, giving a glowing description of rosy-tinted belts which she saw across the surface of some planet, and added, "I see four moons." 1BIO 113 4 "Oh," said Elder Bates, "she is viewing Jupiter!" Then having made motions as though traveling through space, she began giving a description of belts and rings in their ever-varying beauty, and said, "I see seven moons." 1BIO 113 5 Elder Bates exclaimed, "She is describing Saturn." 1BIO 113 6 Next came the description of Uranus, with its six moons; then a wonderful description of the "opening heavens," with its glory, calling it an opening into a region more enlightened. Elder Bates said that her description far surpassed any account of the opening heavens he had ever read from any author. 1BIO 113 7 While she was talking and still in vision, he arose to his feet, and exclaimed, "O how I wish Lord John Rosse was here tonight!" Elder White inquired, "Who is Lord John Rosse?" 1BIO 114 1 "Oh," said Elder Bates, "he is the great English astronomer. I wish he was here to hear that woman talk astronomy, and to hear that description of the 'opening heavens.' It is ahead of anything I ever read on the subject."--GSAM, p. 258. 1BIO 114 2 Ellen White reported of this experience in the Curtis home: 1BIO 114 3 After I came out of vision I related what I had seen. Elder Bates then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. 1BIO 114 4 Said he, "This is of the Lord." 1BIO 114 5 I never saw him as free and happy before. His countenance shone with the light of heaven, and he exhorted the church with power.--Ibid., 239. 1BIO 114 6 A few months later James White wrote: At our conference in Topsham, Maine, last November, Ellen had a vision of the handiworks of God. She was guided to the planets Jupiter, Saturn, and I think one more. [Ellen White, neither in vision nor afterward, gave the names of the planets she saw. From her descriptions bates identified them and James White made use of his identification.] After she came out of vision, she could give a clear description of their moons, et cetera. It is well known that she knew nothing of astronomy, and could not answer one question in relation to the planets, before she had this vision.--A Word to the Little Flock, 22. 1BIO 114 7 Bates had been troubled with serious doubts as to the visions, but the evidence in the experience at Topsham was such that he accepted them wholeheartedly from that time forth. Ellen White never wrote out in detail what she was shown. It is evident that God's purpose in giving this vision was to establish confidence in the heart of Joseph Bates. It should be borne in mind that the number of moons she was shown was what Bates, up to that time, had seen through the telescope. Stronger, more modern telescopes have brought into view additional moons circling the planets described. Nevertheless, had Ellen been shown what stronger telescopes now reveal, Bates's doubts would have been confirmed, rather than alleviated. Stricken with Severe Illness 1BIO 115 1 But more than other planets was shown to Ellen White in the vision at Topsham. Of this she wrote: 1BIO 115 2 I was shown that I would be much afflicted, and that we would have a trial of our faith on our return to Gorham.--Life Sketches of James White and Ellen G. White (1880), 239. 1BIO 115 3 Fulfillment was rapid. Ellen was taken desperately ill. Earnest prayers in her behalf brought no relief. For three weeks James White's bride suffered until in her intense agony she requested that no more prayers be offered in her behalf, for she was convinced that "their prayers were protracting" her life and thus her sufferings. Every breath came with a groan. Otis Nichols, in Massachusetts, sent his son Henry to bring some things for her comfort, and while he was there he joined in the earnest prayers for her recovery. Ellen White tells of what followed: 1BIO 115 4 After others had prayed, Brother Henry commenced praying, and seemed much burdened, and with the power of God resting upon him, rose from his knees, came across the room, and laid his hands upon my head, saying, "Sister Ellen, Jesus Christ maketh thee whole," and fell back prostrated by the power of God. [On several occasions in the years 1840 to 1851--and even later--there were experiences in which the power of God was manifested in physical prostration. The circumstances, and the high character of the individuals involved, would lead to the conclusion that such experiences were genuine and not the fruit of fanaticism.] I believed the work was of God, and the pain left me. My soul was filled with gratitude and peace.--Ibid., 239, 240. 1BIO 115 5 Ellen was completely restored to normal health and soon with her husband was off by boat to Boston. But this trip was anything but a restful one for the newlyweds, for a storm overtook them. She described the trip: 1BIO 115 6 The boat rolled fearfully, and the waves dashed into the cabin windows. The large chandelier fell to the floor with a crash. The tables were set for breakfast, but the dishes were thrown upon the floor. 1BIO 115 7 There was great fear in the ladies' cabin. Many were confessing their sins, and crying to God for mercy. Some were calling upon the virgin Mary to keep them, while others were making solemn vows to God that if they reached land they would devote their lives to His service. 1BIO 116 1 It was a scene of terror and confusion. As the boat rocked, one lady above me fell out of her berth to the floor, crying out at the top of her voice. Another turned to me and asked, "Are you not terrified? I suppose it is a fact that we may never reach land." 1BIO 116 2 I told her I made Christ my refuge, and if my work was done, I might as well lie in the bottom of the ocean as in any other place; but if my work was not done, all the waters of the ocean could not drown me. My trust was in God, that He would bring us safe to land if it was for His glory.--Ibid., 240. 1BIO 116 3 He did! Acceptance of the Seventh Day as the Sabbath 1BIO 116 4 For a few weeks prior to this trip to Massachusetts, James and Ellen had been observing the seventh day of the week as the Sabbath. Of this she wrote: 1BIO 116 5 In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it.--Testimonies for the Church, 1:75. 1BIO 116 6 Reference has been made to her negative reaction when earlier in the year, Joseph Bates introduced the Sabbath to her. Bates had taken his stand in 1845, having had his attention called to it through an article in The Hope of Israel, written by T. M. Preble. A man of conviction and action, Bates in turn prepared a forty-eight-page pamphlet, which he published in August, 1846, under the title The Seventh-day Sabbath a Perpetual Sign From the Beginning to the Entering Into the Gates of the Holy City According to the Commandment. James White took a copy home with him after the funeral service he conducted at Falmouth. As he and Ellen studied the Biblical evidences for the sacredness of the seventh day, they took their stand and began to teach it as they met with their fellow Adventists. At this time there were about fifty Sabbathkeepers in New England and New York State (Ibid., 1:77). Years later Ellen White recalled what taking this step meant: 1BIO 117 1 The light upon the fourth commandment, which was new and unpopular and generally rejected by our Adventist brethren and sisters, we had accepted. If we had trials and difficulties before this in accepting the message that the Lord would soon come the second time to our world with power and great glory, we found that accepting new and advanced truth brought us into positions of still greater difficulty. It brought down upon us not only the opposition of the Christian world who refused to believe in the Lord's soon coming, but opposition unexpectedly came upon us from those with whom we had been united in the faith and glorious hope of the second advent of our Saviour. In the place of closely investigating the Scriptures as did the noble Bereans to see if these things were so, there were those with whom we had taken sweet counsel together who denounced the third angel's message as heresy.--Manuscript 76, 1886. 1BIO 117 2 As James and Ellen White made their trip to Massachusetts they undoubtedly spent time with Bates, reviewing their experience and the sound basis for the step they had so recently taken. The Profitable Time in Massachusetts 1BIO 117 3 We have reported Ellen's desperate sickness and healing just before the Whites left for Massachusetts. They were gone for nearly seven weeks. Two days after their return home to Gorham, James wrote of the trip and of his wife's health, she was now pregnant with her first child. 1BIO 117 4 Ellen has enjoyed the best state of health for six weeks past that she has for so long a time for six years. We are both enjoying good health.--JW to S. Howland, March 14, 1847. 1BIO 117 5 Of their united labors on this extended tour, White reported in his letter to Stockbridge Howland: 1BIO 117 6 Since we left Topsham we have had some trying times. We have also had many glorious heavenly refreshing seasons. On the whole it has been one of the best visits we ever had to Massachusetts. Our brethren at [New] Bedford and Fairhaven were mightily strengthened and confirmed in the truth and power of God. Brethren in other places were also much blessed. 1BIO 118 1 This included the Otis Nichols family, with whom James reported they had a "very free time," finding them "all devoted and strong in the faith as ever" (Ibid.). The picture begins to develop, revealing four strong families with whom they were in close touch and at whose homes they were always welcome, sometimes for extended visits: 1BIO 118 2 The Stockbridge Howland family residing in Topsham, Maine. Howland was a successful civil engineer, but still suffering from being discredited for his Adventist faith and experience. 1BIO 118 3 The Otis Nichols family living in Dorchester, Massachusetts, a suburb south of Boston. Nichols was a lithographer, in the printing and engraving business. He was a successful businessman. 1BIO 118 4 The Joseph Bates family in Fairhaven, across the Acushnet River from New Bedford, the whaling seaport center. A sea captain who had retired with some means, Bates was a strong supporter of the Advent movement. He had chaired one of the large conferences in Boston in 1842. In 1844 he had sold everything to spread the Advent message, and now he was of necessity living frugally. 1BIO 118 5 A fourth group would soon enlarge the circle. The Hastings family resided in New Ipswich, New Hampshire, some sixty miles north and west of Boston. At the point of which we write, the Whites and Hastings had not yet met but were in touch through occasional letters. Hastings was a farmer, engaged in fattening cattle for the market. He was one of the earnest Adventists who left his potatoes in the field unharvested in the autumn of 1844 as a witness to his faith. He had been well rewarded financially, as his potatoes did not rot and brought a good price on the market the next spring. On May 21, James White, addressing Mrs. Hastings, introduced his letter, "All I know of you is from what I have seen in the Day-Dawn from your pen." He had just received from Fairhaven the copies of the broadside Bates had published for him carrying Ellen White's vision confirming the Sabbath truth. This he put with the 1846 broadside carrying Ellen White's first visions, saying: 1BIO 118 6 When I get anything good I have a desire that all the faithful should share a slice. This is my apology for addressing you at this time and enclosing these two visions to you.--JW to Elvira Hastings, May 21, 1847. 1BIO 119 1 The Harmons, Ellen's parents, with whom they lived in Gorham, had not yet accepted the Sabbath, and did not until a year later, which caused some problems. James mentioned this in his letter to Howland at Topsham: 1BIO 119 2 You have a number to meet with at your place, but here is not one soul that we can meet with or unite in serving the Lord.--JW to S. Howland, March 14, 1847. 1BIO 119 3 We gain a sense of the uncomfortable and unstable situation in which James and Ellen lived and moved as James continued his letter to Howland, recounting circumstances and tactfully throwing out some suggestions and hints: 1BIO 119 4 We have been thinking much of home as well as of you at Topsham and Brunswick for two weeks. I think it will be the Lord's will for us to visit you soon. It seems a long time since we saw you last. 1BIO 119 5 We should be glad to see you and Sister Howland here. Will you come up and see us? If you will we will return with you to Topsham. If you cannot come, send Brother Cobb or some other of the brethren. Let not the want of money prevent you from coming if you feel free to come, for I have $8 and can pay a part, or can and will gladly and freely pay the whole if necessary. I want you to write as soon as you receive this and tell me of your prosperity unless some of you can come and see us immediately. 1BIO 119 6 If you do not conclude to visit us, please inform me by letter as soon as you can so that we may make some other arrangement. We should be very glad to see you here. I think it might prove a blessing to you and the folks here.... 1BIO 119 7 It may be a duty to come up to Gorham and cheer us with your words of comfort. How good it would be if Gorham were only about five miles from Topsham so that we could spend our holy Sabbaths together. 1BIO 119 8 Oh, I am sick of our ungodly, hypocritical, dishonest, cheating neighbors. What a wicked world we are living in! I love to think of the kingdom. Take away our hope, and we are perfectly miserable. What a deathly degrading thought, to think of spending a life in this horribly unchristian world and then lay down in the dust. But it won't be so. No! No! No!-- Ibid. 1BIO 120 1 Just what the immediate response was, and whether the Howlands visited Gorham at the time, is not known, but we do know that in April, James and Ellen White were residing in Topsham, staying with the Howlands in their well-constructed home. On Sabbath, April 3, Ellen White was given a significant vision. The following Wednesday, April 7, she wrote of it in a letter to Joseph Bates: Vision Confirming the Sabbath Dear Brother Bates, 1BIO 120 2 Last Sabbath we met with the dear brethren and sisters here, who meet at Brother Howland's. We felt an unusual spirit of prayer. And as we prayed, the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things, and was wrapped up in a vision of God's glory. I saw an angel swiftly flying to me. He quickly carried me from the earth to the Holy City. 1BIO 120 3 In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread, et cetera. After viewing the glory of the holy, Jesus raised the second veil, and I passed into the Holy of Holies. 1BIO 120 4 In the Holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with their wings spread over it. Their faces were turned towards each other, and they looked downwards. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark.--A Word to the Little Flock, 18 (see also Early Writings, 32-35). 1BIO 120 5 In the vision she saw Jesus ministering in the Most Holy Place in behalf of the saints, and then the ark was opened to enable her to see its contents. Here is what she saw: In the ark was the golden pot of manna, Aaron's rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table was four, 1BIO 121 6 and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God's holy name. The holy Sabbath looked glorious--a halo of glory was all around it.-- Ibid. see also Early Writings, 32-35) 1BIO 121 1 In successive scenes she was carried through a review of the factors that give validity to the Sabbath and its observance. She was shown that the Sabbath is the point at which all mankind must make a decision to serve God or an apostate power. The vision was climaxed with a view of the second coming of Christ and the ascension of the redeemed to the Holy City, where Jesus opens the gates to welcome those who have "kept the 'commandments of God,"' and have a "'right to the tree of life"' (Ibid., 20). 1BIO 121 2 A letter containing this message was sent to Joseph Bates. James White suggested to Bates that he have one thousand copies printed on a broadside and send him the bill. This Bates did. When James received the bill of $7.50, he borrowed the money to pay it. Writing to Elvira Hastings, of New Ipswich, New Hampshire, he stated that he would "trust in the Lord for the money to be sent in" (JW to Elvira Hastings, May 21, 1847). 1BIO 121 3 James and Ellen White had accepted the Sabbath solely on the evidence of Scripture called to their attention by the Joseph Bates tract. The vision of April 3 impressed upon them the singular importance of the Sabbath, and the mention made in the vision of "the mark of the beast and his image" helped them put some things together, adding to their understanding of the significance of that message. Rebaptism of Ellen White 1BIO 121 4 Soon after accepting the Sabbath truth, Ellen White requested rebaptism--undoubtedly into the third angel's message. James White writes of this in Life Incidents, page 273, in connection with his presentation of Ellen White's visions: 1BIO 121 5 On receiving baptism at my hands, at an early period of her experience, as I raised her up out of the water, immediately she was in vision. 1BIO 122 1 This is the only reference to this step in her experience; the date of the rebaptism is not known. The Visions of Ellen White 1BIO 122 2 Frequent mention has been made in this narrative to the visions Ellen White received, but little has been said of the physical phenomena that accompanied these visions and provided those who witnessed them with strong evidence of the work being of God. As she herself was totally unconscious during a vision, we must turn to others who were eyewitnesses of the unusual and thrilling experience. Several who had long acquaintance with her from early years have provided us with vivid descriptions. One such is J. N. Loughborough, who first saw her in vision in 1852 and declared that he had seen her in vision fifty times. He wrote: 1BIO 122 3 In passing into vision, she gives three enrapturing shouts of "Glory!" which echo and re-echo, the second, and especially the third, fainter but more thrilling than the first, the voice resembling that of one quite a distance from you, and just going out of hearing. 1BIO 122 4 For about four or five seconds she seems to drop down like a person in a swoon, or one having lost his strength; she then seems to be instantly filled with superhuman strength, sometimes rising at once to her feet and walking about the room. There are frequent movements of the hands and arms, pointing to the right or left as her head turns. All these movements are made in a most graceful manner. In whatever position the hand or arm may be placed, it is impossible for anyone to move it. 1BIO 122 5 Her eyes are always open, but she does not wink; her head is raised, and she is looking upward, not with a vacant stare, but with a pleasant expression, only differing from the normal in that she appears to be looking intently at some distant object. 1BIO 122 6 She does not breathe, yet her pulse beats regularly. Her countenance is pleasant, and the color of her face as florid as in her natural state.--GSAM, pp. 204, 205. 1BIO 122 7 Mrs. Martha Amadon, also acquainted with Ellen White from early years, after giving a similar description of what took place in connection with the visions, declared: 1BIO 123 1 There was never an excitement among those present during a vision; nothing caused fear. It was a solemn, quiet scene, sometimes lasting an hour.... 1BIO 123 2 When the vision was ended, and she lost sight of the heavenly light, as it were, coming back to the earth once more, she would exclaim with a long-drawn sigh, as she took her first natural breath, "D-a-r-k." She was then limp and strengthless.--DF 373, Martha Amadon, "Mrs. E. G. White in Vision." 1BIO 123 3 Individual visions were marked by various characteristics, some of which will be noted as the stories in which they are involved are told. James White, in introducing Ellen White's experience in his Life Incidents in 1868, described the visions under four numbered points: 1BIO 123 4 1. She is utterly unconscious of everything transpiring around her, as has been proved by the most rigid tests, but views herself as removed from this world, and in the presence of heavenly beings. 1BIO 123 5 2. She does not breathe. During the entire period of her continuance in vision, which has at different times ranged from fifteen minutes to three hours, there is no breath, as has been repeatedly proved by pressing upon the chest, and by closing the mouth and nostrils. 1BIO 123 6 3. Immediately on entering vision, her muscles become rigid, and joints fixed, so far as any external force can influence them. At the same time her movements and gestures, which are frequent, are free and graceful, and cannot be hindered nor controlled by the strongest person. 1BIO 123 7 4. On coming out of vision, whether in the daytime or a well-lighted room at night, all is total darkness. Her power to distinguish even the most brilliant objects, held within a few inches of the eyes, returns but gradually.... 1BIO 123 8 She has probably had, during the past twenty-three years, between one and two hundred visions. These have been given under almost every variety of circumstance, yet maintaining a wonderful similarity.--Page 272. 1BIO 123 9 In the earlier years of Ellen White's experience the visions were almost always accompanied by physical phenomena similar to that described in the Scriptures in connection with the respective prophets. In the later years, her work having been established and accepted, the visions were usually given during the hours of the night, as the one described by Daniel in the opening verse of chapter 7: "a dream and visions of his head upon his bed." Such night visions were briefer, more frequent, but of equal importance and value as the visions given during the hours of the day, accompanied by the physical phenomena. Ellen White's Letter to Eli Curtis 1BIO 124 1 On April 21, 1847, Ellen White penned a letter to Eli Curtis, of New York City, in which she referred to light given to her on a number of points. She wrote: Dear Brother, 1BIO 124 2 In the Day-Dawn, volume 1, Nos. 10 and 11, you kindly invite me to address you a communication. 1BIO 124 3 My only apology I have to offer for not writing before is I have not had a clear duty to write till now. You will, I doubt not, excuse me for addressing you so publicly, at this time. I have been much interested in your writings in the Dawn, and Extra, and fully agree with you on some points, but on others we widely differ.--A Word to the Little Flock, 11. 1BIO 124 4 Then Ellen enters into a discussion of a number of points, some of them theological, based on the spectrum of visions given to her during the past two years. Note the careful, positive way she comes before the public as she writes of these matters: 1BIO 124 5 Your Extra is now on the stand before me; and I beg leave to state to you, and the scattered flock of God, what I have seen in vision relative to these things on which you have written. 1BIO 124 6 I fully agree with you, that there will be two literal resurrections, one thousand years apart. I also agree with you that the new earth will not appear till after the wicked dead are raised, and destroyed, at the end of the thousand years. 1BIO 124 7 I saw that Satan was "loosed out of his prison" at the end of the thousand years, just at the time the wicked dead were raised; and that Satan deceived them by making them believe that they could take the Holy City from the saints. The wicked all marched up around the "camp of the saints," with Satan at their head; and when they were ready to make an effort to take the city, the Almighty breathed from His high throne, on the city, a breath of devouring fire, which came down on them, and burnt them up, "root and branch." 1BIO 125 1 And I saw that as Christ is the vine, and His children the branches, so Satan is the "root" and his children are the "branches": and at the final destruction of "Gog and Magog," the whole wicked host will be burnt up, "root and branch," and cease to exist. Then will appear the new heaven and the new earth. Then will the saints "build houses," and "plant vineyards." 1BIO 125 2 I saw that all the righteous dead were raised by the voice of the Son of God, at the first resurrection; and all that were raised at the second resurrection were burnt up, and ceased to exist.--Ibid., 11, 12 1BIO 125 3 After laying this affirmative foundation, revealing a clear-cut concept of the order and nature of some future events--a part of the great controversy story--she takes up points with which she differed, on the basis of the visions, from Eli Curtis: 1BIO 125 4 You think that those who worship before the saints' feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and "crucified to themselves the Son of God afresh, and put him to an open shame." And in the "hour of temptation," which is yet to come, to show out everyone's true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints' feet. 1BIO 125 5 You also think that Michael stood up, and the time of trouble commenced, in the spring of 1844. 1BIO 125 6 The Lord has shown me in vision that Jesus rose up, and shut the door, and entered the holy of holies, at the seventh month, 1844; but Michael's standing up (Daniel 12:1) to deliver His people is in the future. This will not take place until Jesus has finished His priestly office in the heavenly sanctuary, and lays off His priestly attire, and puts on His most kingly robes, and crown, to ride forth on a cloudy chariot, to "thresh the heathen in anger," and deliver His people.--A Word to the Little Flock, 12. 1BIO 126 1 The grasp that 19-year-old Ellen White had, at this early time, of future events and their sequence is significant. She continued her presentation of the events to transpire as Jesus closes up His ministry in the heavenly sanctuary: 1BIO 126 2 Then Jesus will have His sharp sickle in His hand (Revelation 14:14), and then the saints will cry day and night to Jesus on the cloud to thrust in His sharp sickle and reap. 1BIO 126 3 This will be the time of Jacob's trouble (Jeremiah 30:5-8), out of which the saints will be delivered by the voice of God.... 1BIO 126 4 The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light on the cleansing of the sanctuary, et cetera, and that it was His will that Brother C. should write out the view which he gave us in The Day-Star Extra, February 7, 1846. I feel fully authorized by the Lord to recommend that Extra to every saint.--Ibid. 1BIO 126 5 She closed this presentation with the words: "I pray that these lines may prove a blessing to you, and all the dear children who may read them. E. G. White." 1BIO 126 6 The message, presented so simply, quoting Scripture often, and putting many future events in an understandable sequence, was a great blessing to the "little flock" who were weighing various concepts that were being projected here and there. God was gently but firmly guiding His somewhat bewildered people. ------------------------Chapter 8--(1847-1848) Laying the Foundations 1BIO 127 1 The month of April, 1847, marked James White's first major publishing accomplishment--the issuance of a twenty-four-page pamphlet that he titled A Word to the "Little Flock." The type was small and the margins narrow, yielding a page with twice the normal content of a book page of today. 1BIO 127 2 Just a year earlier, on April 6, 1846, he had arranged for the broadside publication of Ellen's first vision--a single large sheet printed on one side only. Two hundred and fifty copies were struck off in Portland, Maine. H. S. Gurney, blacksmith of Fairhaven, Massachusetts, shared the printing costs. It carried the significant title "To the Little Remnant Scattered Abroad." A little more than two of the three columns were given to Ellen's first vision. Half of the third column was devoted to the vision of mid-February, 1845, concerning the heavenly sanctuary and the events at the end of the 2300 days (Early Writings, 54-56). 1BIO 127 3 Very clearly, A Word to the "Little Flock" represented the joint ministry of both James and Ellen. James had written several articles for publication in Crosier's short-lived Day-Dawn, but by the time they were ready, that paper had ceased publication. So after talking with the Howlands and some others, he decided to present the materials in pamphlet form. In his opening paragraph he explained: 1BIO 127 4 I wish to call the attention of the "little flock" to those things which will very soon take place on this earth.--A Word to the Little Flock, 1. 1BIO 127 5 He quoted Bible prophecy and then called attention to distressing world conditions, particularly famine and financial distress. He declared, "we cannot doubt ... that the 'time of trouble, such as never was' is fast coming upon the nations of the earth."--Ibid. 1BIO 128 1 The pamphlet is Bible-based, with copious Scripture references and quotations. It seems clear that the visions given to Ellen helped James to sort things out and clarify the order of events. It will be remembered that in 1845 a move toward time setting had been averted when Ellen was shown that before Christ would come, "the saints must pass through the 'time of Jacob's trouble,' which was future."--Ibid., 22 1BIO 128 2 The pamphlet opens with an extended article on the seven last plagues. After quoting Revelation 15:1, James White asserts: "By the light of the brightly shining light (the Bible), we can see the events of our past experience distinctly; while future events may not be seen in their order so clearly." Then he proceeds to suggest the order in which certain future events may be expected to take place, including the "marking or sealing of the saints" (A Word to the Little Flock, 3). Articles that follow carry the titles "The Voice of God," "The Time of Trouble," "The Time of Jacob's Trouble," and "Thoughts on Revelation 14." Thus, as Ellen White indicated in the early 1880s (Testimonies for the Church, 1:78, 79), the early believers understood clearly the intent of the first and second angels' messages, but as to the third, which mentions the "commandments of God" and makes references to "the beast" and "his image," there seemed to be considerable haziness. However, James wrote, "It is plain that we live in the time of the third angel's message."--A Word to the Little Flock, 11. At this point he introduced Ellen's letter to Eli Curtis, referred to in chapter 7, a communication in which the visions given to her dealt with doctrinal points and clarified the relationship of events to come. James White on the Prophetic Gift 1BIO 128 3 Having introduced the visions given to Ellen, James devoted a page to the subject of a prophetic voice in earth's last days, opening with words from Acts 2: 1BIO 128 4 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy" [verses 17, 18].--A Word to the Little Flock, 13. 1BIO 129 1 White pointed out: As the signs of that day have been, and still are fulfilling, it must be clear to every unprejudiced mind that the time has fully come when the children of God may expect dreams and visions from the Lord.--Ibid. 1BIO 129 2 He acknowledged that "even among Adventists," "this is a very unpopular position to hold on this subject ...; but I choose to believe the word of the Lord on this point, rather than the teachings of men." He continued: 1BIO 129 3 I know that it is a very popular opinion among Adventists that there was nothing more to be revealed by visions, after John closed up the revelation in A.D. 96. But if this opinion is correct, then the last days ended while John was on the isle of Patmos.--Ibid. 1BIO 129 4 James White's next statement sets forth a position he stood by throughout his ministry: 1BIO 129 5 The Bible is a perfect and complete revelation. It is our only rule of faith and practice. But this is no reason why God may not show the past, present, and future fulfillment of His Word, in these last days, by dreams and visions, according to Peter's testimony. True visions are given to lead us to God, and His Written Word; but those that are given for a new rule of faith and practice, separate from the Bible, cannot be from God, and should be rejected.--Ibid. 1BIO 129 6 In this forthright declaration may be seen an allusion to Joseph Smith, leader of the Mormons, who, because of some of his teachings and actions, had been murdered in 1844. As for James White, the Bible was the guide and rule of practice. He republished the first vision, followed by two others, stating: 1BIO 129 7 The following vision was published in the Day-Star, more than a year ago. By the request of friends, it is republished in this little work, with Scripture references, for the benefit of the little flock.--Ibid. 1BIO 130 1 He then added a word of admonition: "I hope that all who may read it will take the wise and safe course pointed out to us by the following passages of Scripture. 'Despise not prophesyings. Prove all things; hold fast that which is good' [1 Thessalonians 5:20, 21]. 'To the law and to the testimony: if they speak not according to this word, it is because there is no light in them' [Isaiah 8:20]."--A Word to the Little Flock, 13, 14. 1BIO 130 2 Throughout the republished visions he included more than eighty references to Bible passages and seven references to 2 Esdras and the Wisdom of Solomon, of the Old Testament Apocrypha. All these were used to compare his wife's visions with similar matters in the Bible. Only in this printing did such keyed footnote references appear, linked to the E. G. White visions. The visions thus published included the first to which Ellen White in her first writing added the vision of the new earth; and the vision of the heavenly sanctuary in which she was shown the law of God, as first published in the broadside by Joseph Bates. 1BIO 130 3 There followed two pages of arguments in support of the visions, first Joseph Bates's remarks giving his experience in accepting the visions, as described in Bates's 1847 broadside, and then a very brief review by James White on "the experience and calling of the author of these visions" (Ibid., 22). The pamphlet closed with two James White articles, "The Temple of God" and "The Judgment." In the latter he dealt with the "executive judgment," giving a description of God finally cleansing the universe as "the devil and his angels, and all the wicked, will be burnt up, 'root and branch.'"--Ibid., 24 1BIO 130 4 This pamphlet, A Word to the "Little Flock," was republished in 1945 and is available at Adventist Book Centers. 1BIO 130 5 The Whites were in Topsham through much of April and May while James was getting his pamphlet published in nearby Brunswick. They then returned to Gorham, where, through the summer, awaiting the birth of their first child, James engaged in such labor as he could find, determined not to be dependent on others for their livelihood. 1BIO 130 6 From Gorham, Ellen, on July 13, wrote a letter to Joseph Bates. Its opening paragraphs provide some glimpses into her heart and life: Dear Brother Bates, 1BIO 131 1 As James is at work and sisters are from home, thought I would employ myself in writing a line to you. My health is quite good for me. My faith is still strong that that very same Jesus that ascended up into heaven will so come in like manner as He went up, and that very, very soon. 1BIO 131 2 I have had many trials of late, discouragement at times has laid so fast hold upon me it seemed impossible to shake it off. But thank God, Satan has not got the victory over me yet, and by the grace of God he never shall. I know and feel my weakness, but I have laid hold upon the strong arm of Jehovah, and I can say today I know that my Redeemer liveth, and if He lives I shall live also. 1BIO 131 3 O how good it would be to meet with a few of like precious faith to exhort and comfort one another with words of holy cheer from the Word of God. The sheep are now scattered, but thank God they are about to be gathered to a good pasture. O how sweet it will be to meet all the blood-washed throng in the city of our God--Letter 3, 1847. 1BIO 131 4 Bates had written asking about some of the early visions. Ellen took up his questions and wrote a number of pages in the earliest handwritten letter we have today from her pen. It provides helpful documentation of her and her husband's work and travels: 1BIO 131 5 Brother Bates, you write in a letter to James something about the Bridegroom's coming, as stated in the first published visions. By the letter you would like to know whether I had light on the Bridegroom's coming before I saw it in vision. I can readily answer, No. The Lord showed me the travel of the Advent band and the midnight cry in December, but He did not show me the Bridegroom's coming until February following. Perhaps you would like to have me give a statement in relation to both visions.--Ibid. 1BIO 131 6 As it is a review of earlier history, this letter has been drawn upon in other chapters. Five weeks later, just a few days before their first son was born, James White wrote from Gorham to Elvira Hastings, of New Ipswich, New Hampshire, telling of his family's situation: 1BIO 132 1 When I first wrote to you and sent the visions [in broadside form] I was lame, in debt, and burdened with the duty of publishing for the "little flock." Since that [time] I have been able to publish my humble pamphlet, and am now free from debt, and have enough for our present wants. God has abundantly blessed me with health to labor with my hands. My lameness has not troubled me but little this summer. I have been able to earn about $25 the past six weeks; and my health is very much improved.... 1BIO 132 2 When we have no special work to do in visiting the scattered saints, I feel it my duty to labor with my hands, so as not to be chargeable to others. This is a privilege to me.--JW to Elvira Hastings, August 22, 1847. 1BIO 132 3 Looking into the immediate future, he commented: We can lay no certain plans for the future; but we expect to go west [this would be in the confines of the New England States and New York] this fall. When it is our duty to go, God will make it very plain, and provide friends and means. At present we must remain at Gorham. Ellen has seen in vision that we should go west before the Lord comes; therefore I believe we shall go, but whether it will be in September or at a later period we cannot now decide. We leave all this in the hands of God, and by His grace will try to attend to present duty.-- Ibid. 1BIO 132 4 He picked the letter up again on Wednesday, August 25, and added: 1BIO 132 5 The above was written Sunday eve. I had to go to work Monday and Tuesday, and therefore could not finish. I haste to write a few lines more so as to mail this tomorrow morning. 1BIO 132 6 I have felt like offering an apology for inviting you (a stranger in the flesh) to assist me in paying for the publication of the last vision, as I did in my other letter. At that time I was lame, some in debt, and knew not how to clear myself from the small debt of about $10 and obtain a living. But the Lord has been better to me than my fears, praise His dear name.-- Ibid. 1BIO 133 1 Several postscripts were added. He made reference to Ellen, just on the verge of giving birth to her first child, whom they named Henry. He stated: 1BIO 133 2 I should choose that Ellen fill this sheet, but she is not able. She has been out of health for years, and suffers much at this time; still her faith in God is firm. Your letter was of much comfort to her. She joins with me in much love to all the precious, scattered "little flock" with you or with whom you may meet; also to yourself. Pray for us. And we may keep the commandments of God that we may "enter into life." 1BIO 133 3 O! I want to see Jesus and the angels, I want to see that golden city. I want to see all the saints clothed with immortality, dwelling in the light.-- Ibid. 1BIO 133 4 In another postscript he noted: In your letter you say, "Sister W. mentions God spoke the day and hour of Jesus' coming," and you inquired, "I should like to know if it is to be spoken before we all hear it." 1BIO 133 5 To this question, I answer by writing Ellen's words that she has just spoken while lying on the bed beside my writing stand. "Tell her that none hear the voice until all hear it. Then every living child of God will hear and know the voice of God as He gives us the day and hour. Then joy and glory will fill every heart."-- Ibid. 1BIO 133 6 Still the letter was not mailed. On September 1 James White added, writing in Topsham: 1BIO 133 7 This letter was laid in the drawer and I intended to mail it last Thursday.... But while packing up to come to this place [the Howland home], I found this letter. 1BIO 133 8 Here I shall take the liberty to state to you that my wife has a young son, a week old tomorrow. Why I state this is that I learn from Brother Bates that you are a full believer in Ellen's visions, therefore interested for her. She is very well, also the babe. God has been with her in power. For years Ellen has been subject to fainting spells. She has had many the year (last Monday) that we have been married. It was the opinion of our unbelieving neighbors that she would die in one of her faint spells, but to the astonishment of all she has not had a faint spell for two weeks. For myself, I had not a fear. I as little expected her death as I expected the sun to fall to the earth. I knew she would live, for God had shown her in vision that her work was not done up for the little flock.... 1BIO 134 1 Here is a strong band of thirteen bold soldiers in this place, in union and in the spirit and power of the truth and love of Christ.-- Ibid. New Responsibilities 1BIO 134 2 From this point on, James and Ellen White must take into account the fact that they were a family. The Howlands soon invited the couple to set up housekeeping in the upstairs rooms of their home in Topsham. Of this Ellen White wrote: 1BIO 134 3 In October, Brother and Sister Howland kindly offered us a part of their dwelling, which we gladly accepted, and commenced housekeeping with borrowed furniture. We were poor and saw close times.--Life Sketches of James White and Ellen G. White (1880), 241, 242. 1BIO 134 4 Many incidents might be cited illustrating their poverty. The young people were determined to be independent financially, so James engaged in daily labor. He secured work in hauling stone as a railroad cut was thrust through close to Brunswick. He wore the skin on his hands to the bleeding point in many places, and then had difficulty in collecting his wages. Freely the Howlands divided what they had with the young couple in the economically depressed times. James then cut cordwood in a nearby forest, working from early till late, and earned 50 cents a day. Severe pain in his side made for sleepless nights. But the young couple resolved to live within their means--and to suffer want rather than to run into debt. On their very limited budget Ellen could afford only one pint of milk a day for her child and herself. Then came a day when she had to cut out the nine-cent allowance for the milk supply for three days to have enough money to buy a bit of cloth for a simple garment for the baby. "I gave up the milk," she wrote, "and purchased the cloth for an apron to cover the bare arms of my child."--Ibid., 243. Ellen Hits an All-Time Low in Discouragement 1BIO 135 1 She wrote of their experience: We endeavored to keep up good courage and trust in the Lord. I did not murmur.... One day when our provisions were gone, husband went to his employer to get money or provisions. It was a stormy day, and he walked three miles and back in the rain, passing through the village of Brunswick, where he had often lectured, carrying a bag of provisions on his back, tied in different apartments. 1BIO 135 2 As he entered the house very weary my heart sank within me. My first feelings were that God had forsaken us. I said to my husband, "Have we come to this? Has the Lord left us?" I could not restrain my tears, and wept aloud for hours until I fainted.--Ibid., 242. 1BIO 135 3 The young mother had reached an all-time low. Why, oh, why were their lives so hard when they had been dedicated to the cause of God? Regaining consciousness, she felt the cheering influence of the Spirit of God and regretted that she had sunk so low under discouragement. Recounting the experience, she wrote that "we desire to follow Christ and be like Him; but we sometimes faint beneath trials and remain at a distance from Him. Suffering and trials bring us nigh to Jesus. The furnace consumes the dross and brightens the gold."--Ibid., 243. 1BIO 135 4 For six months they maintained their home in the Howland residence, but it was indeed a trying time. According to James, he suffered more in mind and body than he could show with pen and paper (JW to Leonard and Elvira Hastings, April 27, 1848). 1BIO 135 5 Then James and Ellen discovered a true understanding of what their difficult time was all about. She had thought that now that they had a child it would be impossible for her to travel and a change must come about in their program. A vision from God revealed the purpose of the trials they were facing: 1BIO 135 6 I was shown that the Lord had been trying us for our good, and to prepare us to labor for others; that He had been stirring up our nest, lest we should settle down in ease, and that our work was to labor for souls; that if we had been prospered, home would be so pleasant that we would be unwilling to leave it to travel, and that we had been suffering trial to prepare us for still greater conflicts that we would suffer in our travels.--Ibid., 243. 1BIO 136 1 A heart-rending experience enforced the message of the vision. Henry was taken very ill and soon lapsed into unconsciousness. Nothing they or their friends could do brought relief. Recognizing that they had made their little Henry "an excuse for not traveling and laboring for the good of others," they feared that God was about to remove the basis for their excuses. With the agonizing prayer of faith they pledged God that if the child's life were spared they would go forth trusting in Him wherever He might send them. By faith they claimed the promises of God. From the hour of this resolution and consecration the fever turned, and Henry began to recover. Wrote Ellen White: 1BIO 136 2 Light from heaven was breaking through the clouds, and shining upon us again. Hope revived. Our prayers were graciously answered.--Ibid., 244. Careers Changed 1BIO 136 3 James and Ellen White could now see that regardless of home comforts, pleasures, and responsibilities, their life was to be a life of dedicated service involving travel, suffering, and earnest labor for others. 1BIO 136 4 They soon received an earnest invitation to attend a conference of the Sabbathkeeping Adventists in Connecticut. They would go, taking their 7-month-old Henry with them in their arms. James White had received $10 in settlement for his work in cutting wood. They used half of the money in preparation for the trip south and kept the other half for transportation. With all their earthly possessions half filling a trunk, they went to Boston, where they stayed with the Nichols family. They did not make known their penniless plight to the family, but as they left, Mrs. Nichols handed James $5. With all but 50 cents of this they purchased tickets to Middletown, Connecticut, the closest rail point to Rocky Hill and the Albert Belden home, where the conference was to begin on Thursday night, April 20. The First "General Conference" of Sabbathkeeping Adventists 1BIO 137 1 While up to this time little companies of believers met together to study in meetings loosely termed as conferences, it was this meeting in the unfinished chamber of Albert Belden's home at Rocky Hill that Ellen White later referred to as "the first conference that was ever held among Seventh-day Adventists" (Manuscript 76, 1886). James White spoke of it as "the first under the message" (The Review and Herald, September 29, 1863). 1BIO 137 2 The meeting had been called by E.L.H. Chamberlain, of Middletown, Connecticut, and was to be held at Rocky Hill, some eight miles north. Thursday evening, when the meeting opened, fifteen people had come together. Ellen White described what took place as the conference got under way: 1BIO 137 3 Friday morning the brethren came in until we numbered about fifty. These were not all fully in the truth. Our meeting that day was very interesting. Brother Bates presented the commandments in a clear light, and their importance was urged home by powerful testimonies. The word had effect to establish those already in the truth and to awaken those who were not fully decided.--Life Sketches of James White and Ellen G. White (1880), 245. 1BIO 137 4 Exuberant in his report of the meeting, James White declared: God gave His servants the truth in a clear light, and they spoke it with solemn power. Brother Bates's principal subject was the commandments. He was able to make the case plain that the only entrance to "life" was by keeping the commandments, and to break them was sure "death" (eternal).... Ellen spoke with considerable power of what God showed her in vision concerning the Sabbath.--JW to Leonard and Elvira Hastings, April 27, 1848. 1BIO 137 5 Of this general meeting of those united in the Sabbath truth, White wrote: 1BIO 137 6 Our conference which closed Monday morning was deeply interesting. I never attended a better meeting.... There are many things of deep interest which occurred during the meeting, but I have not time to state all. The dear children parted with great love for each other. All had a better meeting than they expected. All were blessed.-- Ibid. 1BIO 138 1 James and Ellen White had come to the conference with no settled conviction as to what their next step might be. They thought that they might stay in Connecticut or Massachusetts a few weeks and then return to Maine, although there was nothing to call them to Maine more than to any other place. He declared: 1BIO 138 2 We have nothing else to do but to serve God and go where God opens the way for us.... I hope to be able to do all my duty to God and my dear brethren.-- Ibid. ------------------------Chapter 9--(1848) The Sabbath and Sanctuary Conferences and the Development of Doctrines 1BIO 139 1 Following Rocky Hill, other conferences were held in a number of places, but not all have been pinpointed by name. Of several, James or Ellen White, or both, have written. Two were held in western New York State. After describing the conference held at Rocky Hill in the "unfinished chamber" in the Belden home, Ellen White wrote: "Soon after this we were invited to attend a conference at Volney, New York, in August, 1848. Two years before this I had been shown that we should visit New York at some future time."--Ibid., 245. Hiram Edson, who extended the invitation, stated that the believers in his area were generally poor and could help but little with travel expenses. James and Ellen White had no means to travel with, so James was glad to find an opportunity to earn some money cutting hay on nearby farms. To Stockbridge Howland at Topsham he wrote on July 2: 1BIO 139 2 I mow five days for unbelievers and Sunday for believers and rest on the seventh day, therefore I have but very little time to write. My health is good, God gives me strength to labor hard all day. I have mowed eight days right off and felt hardly a pain. Brother Holt, Brother John Belden, and I have taken 100 acres of grass to mow at 87 1/2 cents per acre and board ourselves. Praise the Lord. I hope to get a few dollars here to use in the cause of God.--JW to S. Howland, July 2, 1848. 1BIO 139 3 As Ellen White wrote of the experience, she gave some insights into the source of her husband's strength: 1BIO 140 1 My husband was suffering with dyspepsia. His diet was very spare. But the way opened for him to go into the field to mow grass. It seemed then that we must live by faith. When we arose in the morning we bowed beside our bed, and asked God to give strength to labor through the day. We would not be satisfied unless we had the assurance that the Lord heard us pray. 1BIO 140 2 He then went forth to his labor, not in his own strength, but in the strength of the Lord, to swing the scythe. At night when he came home, we would again plead with God for strength to earn means to spread His truth. We were often greatly blessed.--Spiritual Gifts, 2:94. 1BIO 140 3 That summer James White earned $40 in the hayfield. Part of the money he used to buy needed clothing for the family and part in traveling to western New York State. They reluctantly left Henry in Middletown in the care of Clarissa Bonfoey. With E.L.H. Chamberlain accompanying them, they took the steamboat for New York City en route to Volney, where the conference was to be held in David Arnold's barn. The Volney Conference 1BIO 140 4 The conference was called to begin on Friday, August 18. Leading workers present were Bates, Chamberlain, Gurney, Edson, and James and Ellen White. A few days later James White reported to their friends: 1BIO 140 5 Friday p.m. the brethren came in to our meeting in Volney. There were thirty or forty who met with us. Brother Bates preached the Sabbath to them with strong argument, much boldness and power. My principal message was on Matthew 25:1-11 [the parable of the ten virgins]. The brethren are strong on the Sabbath and the shut door. Almost all confessed that they had gained much strength from the meeting. Ellen had two visions at that meeting. She spoke to them with power to their comfort.--JW to Leonard and Elvira Hastings, August 26, 1848. 1BIO 140 6 This important conference was reported by Ellen White in some detail: 1BIO 140 7 Our first conference was at Volney in Brother Arnold's barn. There were about thirty-five present, all that could be collected in that part of the State. There were hardly two agreed. Each was strenuous for his views, declaring that they were according to the Bible. 1BIO 141 1 All were anxious for an opportunity to advance their sentiments, or to preach to us. They were told that we had not come so great a distance to hear them, but had come to teach them the truth. 1BIO 141 2 Brother Arnold held that the thousand years of Revelation 20 were in the past; and that the 144,000 were those raised at Christ's resurrection. And as we had the emblem of our dying Lord before us, and were about to commemorate His sufferings, Brother A. arose and said he had no faith in what we were about to do, that the Sacrament was a continuation of the Passover, to be observed but once a year.--Spiritual Gifts, 2:97. 1BIO 141 3 Some of these points of view were in conflict with what had been previously shown to Ellen White in vision. She wrote of her reactions and of subsequent happenings. 1BIO 141 4 These strange differences of opinion rolled a heavy weight upon me, especially as Brother A. spoke of the thousand years being in the past. I knew that he was in error, and great grief pressed my spirits, for it seemed to me that God was dishonored. I fainted under the burden. Brethren Bates, Chamberlain, Gurney, Edson, and my husband prayed for me.... I was soon lost to earthly things. 1BIO 141 5 My accompanying angel presented before me some of the errors of those present, and also the truth in contrast with their errors. That these discordant views, which they claimed to be according to the Bible, were only according to their opinion of the Bible, and that their errors must be yielded, and they unite upon the third angel's message.--Ibid., 2:98, 99. 1BIO 141 6 Ellen White summed up the outcome in two sentences: "Our meeting ended victoriously. Truth gained the victory."--Ibid., 2:99. 1BIO 141 7 But there was more to it than that. To these people with divergent views--people who had not seen Ellen White before--the Lord gave very convincing evidences beyond the fact that she was shown by the angel "the truth in contrast with their errors." Just a few years later, J. N. Loughborough visited with David Arnold and some others who were present at the conference in 1848, and some interesting sidelights emerged. Loughborough wrote: 1BIO 142 1 As the circumstance was related to me, Sister White, while in vision, arose to her feet and took the family Bible upon her left arm, the book being an ordinary-sized one. While holding it thus, her eyes looking upward and in an opposite direction from the Bible, with her right hand she would turn from text to text, placing her finger on the text, and would repeat the same. 1BIO 142 2 Brother Ross looked at many of the texts to see if she was repeating the one to which she pointed. He or some of the company looked at them all. In every case she not only repeated the texts to which she pointed, but she did so while her eyes were fastened upward and in an opposite direction from the Bible. It was these scriptures quoted in this wonderful manner which overthrew the false theories of the Sabbathkeepers assembled at Volney, in August, 1848, and caused them to unite upon the truth.--JNL, in The Review and Herald, March 3, 1885. 1BIO 142 3 He commented: The tendency of the visions is to accomplish just what Paul said would be the effect of true manifestations of the Spirit of God; viz., to bring the church "in the unity of the faith." Ephesians 4:12-15. The reason these persons gave up their differences was not simply because Sister White said they must give them up, but because in the same vision they were pointed to plain statements of Scripture that refuted their false theories, and had presented before them in contrast a straight and harmonious track of Bible truth.... 1BIO 142 4 This company of Sabbathkeepers in Oswego County after their errors had been thus corrected, and they had become united upon the truth, went forth from that meeting to spread the light to others.-- Ibid. The Conference at Port Gibson, New York 1BIO 142 5 While at Volney, the leaders thought it best to have another conference at Port Gibson, some sixty miles further west, on Sunday and Monday, August 27 and 28. This would be held in Hiram Edson's barn. On their way they made a stopover in Hannibal, where there were eight or ten believers. The Snow family entertained Bates, Hiram Edson and his wife, and Brother Simmons. The records do not indicate where the Whites stayed. Before they continued their journey in the morning, they held a meeting in the Snow home. In his August 26 letter James White wrote of the interesting occasion: 1BIO 143 1 In the morning Ellen was taken off in vision and while she was in vision, all the brethren came in. It was a powerful time.... Ellen rose up in vision, took the large Bible, held it up before the Lord, talked from it, then carried it to this humble brother who was not on the Sabbath and put it in his arms. He took it while tears were rolling down his bosom. Then Ellen came and sat down by me. She was in vision one and a half hours, in which time she did not breathe at all. It was an affecting time. All wept much for joy.--JW to Leonard and Elvira Hastings, August 26, 1848. 1BIO 143 2 The rather meager information concerning the conference held at Port Gibson comes from Ellen White: 1BIO 143 3 From Volney we went to Port Gibson. The meeting there was held in Brother Edson's barn. There were those present who loved the truth, and those who were listening to and cherishing error, and were opposed to the truth. But the Lord wrought for us in power before the close of that meeting. I was again shown in vision the importance of brethren in western New York laying their differences aside, and uniting upon Bible truth.--Spiritual Gifts, 2:99. 1BIO 143 4 Wrote James White to Brother and Sister Hastings: Our visit to New York was attended all the way by the goodness and power of God.... On our return we stated in conversation among ourselves that we found the cause in New York twofold better than we expected and that three times as much was accomplished in our visit as we expected. Praise the Lord. We came home with light hearts. Ellen's health while journeying was much better than it has been for years.--JW to Leonard and Elvira Hastings, October 2, 1848. 1BIO 144 1 More conferences followed in this year of development, clarifying and binding together the basic doctrines held by Seventh-day Adventists. The early records speak of meetings at Rocky Hill; Topsham, Maine; and Dorchester, Massachusetts, in November. The basic team of workers from conference to conference was much the same: James and Ellen White, Joseph Bates, H. S. Gurney. At times, Hiram Edson, E.L.H. Chamberlain, and Otis Nichols joined forces with the basic group. The Development of the Doctrines 1BIO 144 2 Concerning what was accomplished at the conferences held in those early years, and particularly the Sabbath and Sanctuary Conferences of 1848, Ellen White later wrote: 1BIO 144 3 Many of our people do not realize how firmly the foundation of our faith has been laid. My husband, Elder Joseph Bates, Father Pierce, [A term used in respect and love.] Elder Edson, and others who were keen, noble, and true, were among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the entire night, praying for light and studying the Word. 1BIO 144 4 Again and again these brethren came together to study the Bible, in order that they might know its meaning, and be prepared to teach it with power. When they came to the point in their study where they said, "We can do nothing more," the Spirit of the Lord would come upon me, I would be taken off in vision, and a clear explanation of the passages we had been studying would be given me, with instruction as to how we were to labor and teach effectively. Thus light was given that helped us to understand the scriptures in regard to Christ, His mission, and His priesthood. A line of truth extending from that time to the time when we shall enter the city of God was made plain to me, and I gave to others the instruction that the Lord had given me.--Manuscript 46, 1904 (see also Selected Messages 1:206, 207). 1BIO 145 1 She referred to this experience on several occasions, and each time introduced some significant points. In 1903 she wrote: 1BIO 145 2 The leading points of our faith as we hold them today were firmly established. Point after point was clearly defined, and all the brethren came into harmony. The whole company of believers were united in the truth. There were those who came in with strange doctrines, but we were never afraid to meet them. Our experience was wonderfully established by the revelation of the Holy Spirit.--Manuscript 135, 1903. 1BIO 145 3 In a Review article published in 1906 she traced the establishment of doctrines, declaring: 1BIO 145 4 These experiences were repeated over and over and over again. Thus many truths of the third angel's message were established, point by point.--The Review and Herald, June 14, 1906. Ellen White's Mind Locked for a Few Years 1BIO 145 5 But this is not the full story. The Lord manifested Himself in a manner that made it forever clear that what took place was beyond human manipulation. Ellen White explained: 1BIO 145 6 During this whole time I could not understand the reasoning of the brethren. My mind was locked, as it were, and I could not comprehend the meaning of the scriptures we were studying. This was one of the greatest sorrows of my life. I was in this condition of mind until all the principal points of our faith were made clear to our minds, in harmony with the Word of God. The brethren knew that when not in vision, I could not understand these matters, and they accepted as light direct from heaven the revelations given.--Manuscript 46, 1904 (see also Selected Messages 1:207). 1BIO 145 7 In 1906 she recounted it this way: In the early days of the message, when our numbers were few, we studied diligently to understand the meaning of many scriptures. At times it seemed as if no explanation could be given. My mind seemed to be locked to an understanding of the Word; but when our brethren who had assembled for study came to a point where they could go no farther, and had recourse to earnest prayer, the Spirit of God would rest upon me, and I would be taken off in vision, and be instructed in regard to the relation of scripture to scripture.--The Review and Herald, June 14, 1906. 1BIO 146 1 In a statement penned in 1903 she told of the opening of her mind to an understanding of the Scriptures: 1BIO 146 2 For two or three years my mind continued to be locked to the Scriptures.... It was some time after my second son was born [July, 1849] that we were in great perplexity regarding certain points of doctrine. I was asking the Lord to unlock my mind, that I might understand His Word. Suddenly I seemed to be enshrouded in clear, beautiful light, and ever since, the Scriptures have been an open book to me.--Manuscript 135, 1903. 1BIO 146 3 Ellen White related that soon after James White had started to publish the Review and Herald in Paris, Maine, in December, 1850, the father of J. N. Andrews was very sick with inflammatory rheumatism. The brethren prayed for his healing. Ellen White laid her hands on his head and declared: "Father Andrews, the Lord Jesus maketh thee whole." He was instantly healed. It was at that time, as Ellen White stated, that "light seemed to shine all through the house, and an angel's hand was laid upon my head. From that time to this, I have been enabled to understand the Word of God."-- Ibid. 1BIO 146 4 In the experience of Seventh-day Adventists the visions were not given to take the place of Bible study. They were, however, a definite aid in Bible study, correcting erroneous interpretations and pointing to what was truth. "He [God] wants us to go to the Bible," she wrote in 1888, "and get the Scripture evidence."--Manuscript 9, 1888. 1BIO 146 5 This was easily done with the first angel's message of Revelation 14, the second angel's message, and with the Sabbath truth as seen in the fourth commandment. But with the third angel's message, the process was a little more involved; time was needed to grasp it all. Ellen White wrote of this some years later: 1BIO 146 6 When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel's message of Revelation 14:9-12. The burden of our testimony as we came before the people was that the great Second Advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and mark of the beast were, we had no defined position. 1BIO 147 1 God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.--Testimonies for the Church, 1:78, 79. A Glimpse of the Activities at the Conferences 1BIO 147 2 In a retrospective statement Ellen White drew a picture of the spirit in which the foundations of truth were laid in those periods of concerted study and prayer: 1BIO 147 3 We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one as Christ and the Father are one. Many tears were shed. 1BIO 147 4 We spent many hours in this way. Sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God's appointed way, and then there was perfect harmony. We were all of one mind and one spirit. 1BIO 148 1 We sought most earnestly that the Scriptures should not be wrested to suit any man's opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that His disciples might be one as He and the Father are one.--Testimonies to Ministers and Gospel Workers, 24, 25. 1BIO 148 2 But the meetings were not all peaceful, with everyone in harmony. She mentioned what took place when there was a stubborn holding out for cherished personal views: 1BIO 148 3 Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and, without conversation with others, study the point of difference, seeking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. 1BIO 148 4 At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.--Ibid., 25, 26. Established by the Lord God of Heaven 1BIO 148 5 As Ellen White had occasion to look back to the laying of the foundations of doctrinal positions held by the church, she was led to write: 1BIO 148 6 Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. 1BIO 149 1 Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, "Here is the truth," "I have the truth; follow me." But the warnings came, "Go not ye after them. I have not sent them, but they ran." (See Jeremiah 23:21.) 1BIO 149 2 The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today.--Manuscript 31, 1896 (see also Selected Messages 2:103, 104). 1BIO 149 3 In 1896 she reinforced this concept of God's definite leadings in the establishment of the distinctive truths dug out in those early days: 1BIO 149 4 The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.... 1BIO 149 5 The burden of the warning now to come to the people of God, nigh and afar off, is the third angel's message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today.-- Ibid. (see also Ibid., 2:101-103). 1BIO 149 6 Nine years later, when the sanctuary truth was being undermined through a misapplication of Scripture by a Seventh-day Adventist minister, Ellen White declared: 1BIO 149 7 This poor man has been working decidedly against the truth that the Holy Spirit has confirmed. When the power of God testifies as to what is truth, that truth is to stand forever as the truth.--Letter 329, 1905 (see also Selected Messages 1:160, 161). 1BIO 149 8 At the Sabbath Conference held at Topsham at the Howland home over the weekend of October 20-22, 1848, the subject of publishing the truths thus far studied out, particularly the Sabbath message, was prayerfully considered. But the way did not seem clear (GSAM, p. 273). Commissioned to Print a "Little Paper" 1BIO 150 1 A few weeks later, at a conference of rather limited attendance held at the Otis Nichols home in Dorchester, Massachusetts, God made it clear that the time had come to publish. In a pamphlet titled A Seal of the Living God, Bates included his account of the meeting and of a vision given to Ellen on November 18. 1BIO 150 2 A small company of brethren and sisters were assembled in a meeting in Dorchester, near Boston, Massachusetts. Before the meeting commenced, some of us were examining some of the points in the sealing message. Some difference of opinion existed about the correctness of the view of the word ascending, et cetera.... 1BIO 150 3 After some time spent in earnest prayer for light and instruction, God gave Sister White the following in vision.--DF 323, Joseph Bates, To Those who are receiving the seal of the living God, 24. 1BIO 150 4 At times Ellen White, while in vision, spoke in short exclamations of what she was viewing. These gave clues to her companions as to the scenes passing before her. It was so in this case, and Joseph Bates, with pencil and paper in hand, noted the words as she spoke. Here are significant portions of Bates's notes: 1BIO 150 5 Where did the light break out?----- Let thine angel teach us where the light broke out!----- It commenced from a little, when Thou didst give one light after another.----- The testimony and commandments are linked together; they cannot be separated.----- That comes first, the ten commandments by God.... 1BIO 150 6 He was well pleased when His law began to come up in strength, and the waste places began to be built up.----- Out of weakness it has become strong from searching His Word.----- The test upon it has been but a short time.... It's the seal!----- It's coming up! It arises, commencing from the rising of the sun. Like the sun, first cold, grows warmer and sends its rays.----- When that truth arose, there was but little light in it, but it has been increasing.----- O the power of these rays! 1BIO 151 1 It grows in strength.----- The greatest weight and light is on that truth,----- for it lasts forever, when the Bible is not needed.----- It arose there in the east. 1BIO 151 2 It began with a small light, but its beams are healing.----- O how mighty is that truth;----- it's the highest after they enter the goodly land,----- but it will increase till they are made immortal.----- It commenced from the rising of the sun,----- keeps on its course like the sun,----- but it never sets."--Ibid., 24, 25. 1BIO 151 3 In Europe at this time there was confusion among the nations, and war seemed inevitable. There had been considerable discussion among the early believers as to the significance of the turmoil. With that background, these exclamations were significant: 1BIO 151 4 The angels are holding the four winds.----- It is God that restrains the powers.----- The angels have not let go, for the saints are not all sealed....----- When Michael stands up, this trouble will be all over the earth. Why,----- they are just ready to blow.----- There's a check put on because the saints are not sealed. 1BIO 151 5 Yea, publish the things thou hast seen and heard, and the blessing of God will attend.----- Look ye!----- That rising is in strength and grows brighter and brighter.-- Ibid. (Italics supplied.) 1BIO 151 6 Ellen White later wrote about the sequel to the vision: 1BIO 151 7 After coming out of vision, I said to my husband: "I have a message for you. You must begin to print a little paper and send it out to the people. Let it be small at first; but as the people read, they will send you means with which to print, and it will be a success from the first. From this small beginning it was shown to me to be like streams of light that went clear round the world."--Life Sketches of Ellen G. White, 125. 1BIO 151 8 But how could he? From where would he get financial and moral support? Nonetheless, James White pondered the words spoken in the commission. From Dorchester, Massachusetts, he and Ellen returned to the Belden home at Rocky Hill, Connecticut. ------------------------Chapter 10--(1848-1849) Heaven-directed Travels and Important Visions 1BIO 152 1 While attending the conference at Topsham in October, Ellen White realized she would have to make a very special sacrifice in giving up the company of her child. With the rigors of travel, it just was not feasible to take a 14-month-old child with them. The mother told of the excruciating experience: 1BIO 152 2 Again I was called to deny self for the good of souls. We must sacrifice the company of our little Henry, and go forth to give ourselves unreservedly to the work. My health was poor, and he would necessarily occupy a great share of my time. It was a severe trial, yet I dared not let my child stand in the way of our duty. I believed that the Lord had spared him to us when he was very sick, and that if I should let him hinder me from doing my duty, God would remove him from me. 1BIO 152 3 Alone before the Lord, with most painful feelings and many tears, I made the sacrifice, and gave up my only child for another to have a mother's care and feelings. We left him in Brother Howland's family, in whom we had utmost confidence. They were willing to bear burdens to leave us as free as possible to labor in the cause of God. We knew that they could take better care of Henry than we could while journeying with him, and it was for his good that he should have a steady home and good discipline, that his sweet temper be not injured. 1BIO 152 4 It was hard parting with my child. His little sad face, as I left him, was before me night and day; yet in the strength of the Lord I put him out of my mind, and sought to do others good.--Life Sketches of James White and Ellen G. White (1880), 255. 1BIO 153 1 The Whites arranged for the Howlands to keep Henry for $1 a week, which Otis Nichols promised to supply. But after a few weeks all pay was refused, and Henry lived with the Howlands for five years. They provided not only a good home but clothing as well, except for a little garment that Ellen brought each year, as did Hannah of old. Troubles in Europe and Their Supposed Significance 1BIO 153 2 Quite naturally, those expecting the near advent of Christ, being students of prophecy, kept a close eye on world events. This was particularly so through 1848 as troubles involving many nations suddenly broke out in Europe. The sweeping, prophetic review given by Jesus on the Mount of Olives, recorded in Matthew 24, Mark 13, and Luke 21, led to an interpretation of the troubles in Europe as an immediate precursor of the Second Advent. The words recorded in Matthew 24:29, 30, with reference to the shaking of the powers in heaven, seemed coercive: 1BIO 153 3 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven. 1BIO 153 4 J. N. Loughborough, who was 16 in 1848, was an Adventist but not a part of the Sabbathkeeping group. He later wrote: 1BIO 153 5 Many of the Adventist ministers who had not as yet heard the third angel's message saw this confusion [in Europe], and supposed it must be the rallying of the nations for "the battle of that great day of God Almighty."--GSAM, p. 272. 1BIO 153 6 But the Adventists who had clung to their confidence in the fulfillment of prophecy on October 22 and who were now accepting the Sabbath of the fourth commandment as the sign or seal of the living God were devising ways and means of presenting their message to the world. "You are too late with your sealing message," their fellow believers of earlier days asserted, "for the battle of the great day and the Lord's actual coming are right upon us."-- Ibid. 1BIO 154 1 In the vision in Dorchester on November 18 there was a call for publishing the third angel's message. Now three weeks later, on the evening of the Sabbath, at Rocky Hill, Connecticut, Ellen White was again in vision. This one clarified an interpretation of Matthew 24:29, 30. 1BIO 154 2 December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said "heaven," in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said "earth" he meant earth. The powers of the heavens are the sun, moon, and stars. They rule in the heavens. The powers of the earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. The sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God. 1BIO 154 3 Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. 1BIO 154 4 I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.--Letter 2, 1848, addressed to "The Scattered Remnant" (see also Early Writings, 41). 1BIO 154 5 Ellen White was pregnant again. Through the winter months she and her husband traveled among the believers, bringing courage to their hearts and urging them to hold fast their faith. On Friday evening, January 5, Ellen was given a view of the "sealing" of God's people. She wrote: 1BIO 154 6 At the commencement of the holy Sabbath, January 5, 1849, we engaged in prayer with Brother Belden's family at Rocky Hill, Connecticut, and the Holy Ghost fell upon us. I was taken off in vision to the most holy place, where I saw Jesus still interceding for Israel.... Then I saw that Jesus would not leave the most holy place until every case was decided either for salvation or destruction.--Ibid., 36. 1BIO 155 1 In quick succession last-day events were reviewed before her--the seven last plagues, the death decree, the deliverance at the voice of God, and then a scene she did not understand. 1BIO 155 2 I asked my attending angel for an explanation of what I saw. He told me that I could see no more then, but he would shortly show me what those things that I then saw meant.--Ibid., 27. 1BIO 155 3 The explanation came the next afternoon in another vision. 1BIO 155 4 I saw four angels who had a work to do on the earth, and were on their way to accomplish it. Jesus was clothed with priestly garments. He gazed in pity on the remnant, then raised His hands, and with a voice of deep pity cried, "My blood, Father, My blood, My blood, My blood!" 1BIO 155 5 Then I saw an exceeding bright light come from God, who sat upon the great white throne, and was shed all about Jesus. Then I saw an angel with a commission from Jesus, swiftly flying to the four angels who had a work to do on the earth, and waving something up and down in his hand, and crying with a loud voice, "Hold! Hold! Hold! Hold! until the servants of God are sealed in their foreheads."--Ibid., 38. 1BIO 155 6 Still perplexed as to the full significance of what was passing before her, she again made inquiry: 1BIO 155 7 I asked my accompanying angel the meaning of what I heard, and what the four angels were about to do. He said to me that it was God that restrained the powers, and that He gave His angels charge over things on earth; that the four angels had power from God to hold the four winds, and they were about to let them go; but while their hands were loosening, and the four winds were about to blow, the merciful eye of Jesus gazed on the remnant that were not sealed, and He raised His hands to the Father and pleaded with Him that He had spilled His blood for them. Then another angel was commissioned to fly swiftly to the four angels and bid them hold, until the servants of God were sealed with the seal of the living God in their foreheads.--Ibid. View of Heaven and Other Worlds 1BIO 156 1 The visions clarifying certain points and confirming others were at this time quite frequent. In 1851 as Ellen White assembled the materials for her first book, she placed immediately following the vision that was just quoted an article titled "God's Love for His People," relating a vision that carries no date but is filled with encouragement and information: 1BIO 156 2 I have seen the tender love that God has for His people, and it is very great. I saw angels over the saints with their wings spread about them. Each saint had an attending angel. If the saints wept through discouragement, or were in danger, the angels that ever attended them would fly quickly upward to carry the tidings, and the angels in the city would cease to sing. Then Jesus would commission another angel to descend to encourage, watch over, and try to keep them from going out of the narrow path.--Ibid., 39. 1BIO 156 3 After being shown the order there is in heaven, she was given a view of other worlds. She wrote of the experience: 1BIO 156 4 Wings were given me, and an angel attended me from the city to a place that was bright and glorious. The grass of the place was living green, and the birds there warbled a sweet song. 1BIO 156 5 The inhabitants of the place were of all sizes; they were noble, majestic, and lovely. They bore the express image of Jesus, and their countenances beamed with holy joy, expressive of the freedom and happiness of the place. I asked one of them why they were so much more lovely than those on the earth. The reply was, "We have lived in strict obedience to the commandments of God, and have not fallen by disobedience, like those on the earth."--Ibid., 39, 40. 1BIO 156 6 She observed much of interest and significance on this seeming visit to another planet: 1BIO 156 7 Then I saw two trees, one looked much like the tree of life in the city. The fruit of both looked beautiful, but of one they could not eat. They had power to eat of both, but were forbidden to eat of one. Then my attending angel said to me, "None in this place have tasted of the forbidden tree; but if they should eat, they would fall."--Ibid., 40. 1BIO 157 1 There she met "good old Enoch." In conversation with him she asked if this was the place to which he was taken from the earth. He replied, "It is not; the city is my home, and I have come to visit this place." Ellen observed that he moved about as if perfectly at home. Entranced with the planet she was visiting, she made a most natural request of her accompanying angel: 1BIO 157 2 I begged of my attending angel to let me remain in that place. I could not bear the thought of coming back to this dark world again. Then the angel said, "You must go back, and if you are faithful, you, with the 144,000, [Note: the wording is "you with the 144,000," not "you as one of the 144,000."] shall have the privilege of visiting all the worlds and viewing the handiwork of God."-- Ibid. Was It Ellen White or the Spirit of God? 1BIO 157 3 There were some who grumbled about the visions given to Ellen White; of course, the visions were openly opposed by many of their former brethren in the Advent movement. As she made a record of what was shown to her in early January, 1849, she made a statement relating to attitudes toward the visions that is rather startling: 1BIO 157 4 I saw the state of some who stood on present truth, but disregarded the visions--the way God had chosen to teach in some cases, those who erred from Bible truth. I saw that in striking against the visions they did not strike against the worm--the feeble instrument that God spake through--but against the Holy Ghost. I saw it was a small thing to speak against the instrument, but it was dangerous to slight the words of God. 1BIO 157 5 I saw if they were in error and God chose to show them their errors through visions, and they disregarded the teachings of God through visions, they would be left to take their own way, and run in the way of error, and think they were right, until they would find it out too late. Then in the time of trouble I heard them cry to God in agony, "Why didst Thou not show us our wrong, that we might have got right and been ready for this time?" 1BIO 158 1 Then an angel pointed to them and said, "My Father taught, but you would not be taught. He spoke through visions, but you disregarded His voice, and He gave you up to your own ways, to be filled with your own doings."--Manuscript 2, 1849 (see also Selected Messages 1:40). Travels and Labors in Early 1849 1BIO 158 2 January, February, and March of 1849 found James and Ellen White traveling among the groups of believers. Ellen's health was good, and she stood the strain well. The visions were quite frequent, some giving them directions as to the couple's labors, and others opening up important lines of instruction for the emerging church. In the latter part of January the Whites were in Topsham, Maine. On Thursday, January 18, Ellen was given the vision recorded in Early Writings, 56-58, "Duty in View of the Time of Trouble." One morning in early February, during family prayers in the Howland home, she was given a vision in which she was shown that it was their duty to visit Dartmouth, Massachusetts. She later explained why: 1BIO 158 3 Soon after, my husband went to the post office, and brought a letter from Brother Philip Collins, urging us to come to Dartmouth, for their son was very sick.--Life Sketches of Ellen G. White, 121. 1BIO 158 4 When they reached Dartmouth they found 13-year-old Gilbert near death with whooping cough. He had suffered for nine weeks. As they prayed for the recovery of the boy, James White picked him up and held him in his arms, exclaiming, "You will not die, but live!" They believed that God would be glorified in his recovery. Eight days later when the Whites came again to the home, Gilbert was completely well and had gained four pounds (Ibid.). Also on this trip Sister Temple in Boston was healed, and Sister Hastings in New Ipswich, as recorded in Ibid., 121-123. Both Mr. and Mrs. Hastings were sensitive in nature but fine Christians, and Ellen White wrote that her heart was knit with that of Sister Hastings as was the heart of David with Jonathan. 1BIO 159 1 James and Ellen White were back in Topsham on Wednesday, March 21, and were delighted to find little Henry well, happy, and growing. Journeying as they were called to do was sometimes far from pleasant. A little picture of conditions under which they sometimes traveled is provided in a letter written by James White on Thursday, March 22. To Brother and Sister Hastings, whose home they had just left, he reported: 1BIO 159 2 We came to Boston in Brother Nichols' carriage, took the cars at 7:00 A.M., arrived in Portland at 12:30 P.M. Passed through the city to the other depot, took cars at 2:30 P.M. for North Yarmouth (eleven miles), then got into an old stage to ride sixteen miles more. This was our best route, as the boats do not run until April. 1BIO 159 3 Ellen [nearly five months pregnant] stood it all well until we got into the stage. Here we were shook up and down, to and fro, for three hours in snowbanks and mud sloughs. I began to pray to God for help, and He gave us help. 1BIO 159 4 On Friday, March 23, Ellen wrote to Leonard and Elvira Hastings: 1BIO 159 5 I can write but little now, as I am weak, but the Lord is very good to poor, unworthy me. While riding in the stage Wednesday, I thought I should have to stop at a private house and go no farther, but James and I united in faith together that God would give me strength, and suddenly I felt a visible change for the better and arrived here without accident or harm. Praise the name of the Lord. Yesterday I was unable to sit up; today I am free from pain, though weak. 1BIO 159 6 My faith is strong in God. I am ready to go anywhere He shall send me, knowing He will give me strength.--Letter 4, 1849. Another Important Vision 1BIO 159 7 Sabbath, March 24, was an interesting day for all who worshiped at the Howland home. Ellen White described it as: "a glorious meeting." She wrote: 1BIO 160 1 The first Sabbath we spent in Topsham was a sweet, interesting time. It seemed that Jesus Himself passed through our midst and shed His light and glory upon us. We all had a rich draught from the well of Bethlehem. The Spirit came upon me and I was taken off in vision. I saw many important things, some of which I will write you before I close this letter. [See Early Writings, 42-45.] I saw Brother Stowell of Paris was wavering upon the shut door. [The term shut door finds its origin in Revelation 3:7 and 8 as related to the sanctuary in heaven, and in Matthew 25:10 as used in the parable of the ten virgins. In the critical years 1844 to 1851, the term was employed by the pioneers of the Sda church at first in referring to the close of probation but soon in the broader sense as signifying the integrity of the advent awakening that reached its climax on October 22, 1844, as "a move of God." (See JW Letter, July 21, 1850, on page 179 of this book, and chapter 16, "the shut and the open doors.")] I felt that I must visit them, although it was fifty miles off and very bad going; I believed God would strengthen me to perform the journey.--Letter 5, 1849. 1BIO 160 2 Responding to the light received in the vision, they went at once to Paris and found things in a deplorable state. Paris was isolated, off the beaten path of travel. Discouragement and some fanaticism had set in. The believers had not met together to worship for more than two years (Ibid.). Ellen White reported: 1BIO 160 3 We went and found they needed strengthening.... We spent one week with them. Our meetings were very interesting. They were hungry for present truth. We had free, powerful meetings with them. God gave me two visions while there, much to the comfort and strength of the brethren and sisters. Brother Stowell was established in the shut door and all the present truth he had doubted. Strength was given me from on high so that my journey wearied me not at all and my health has been better ever since.-- Ibid. 1BIO 160 4 There is no record of the two visions given to Ellen while on this visit to Paris, but before closing her letter to Brother and Sister Hastings she wrote out what was shown her in the vision given March 24 in Topsham, and it was included in her first little book, Experience and Views. Today it may be found in Early Writings under the chapter title "The Open and the Shut Door," from which we quote: 1BIO 160 5 Sabbath, March 24, 1849, we had a sweet and very interesting meeting with the brethren at Topsham, Maine. The Holy Ghost was poured out upon us, and I was taken off in the Spirit to the city of the living God. 1BIO 161 1 Then I was shown that the commandments of God and the testimony of Jesus Christ relating to the shut door could not be separated, and that the time for the commandments of God to shine out with all their importance, and for God's people to be tried on the Sabbath truth, was when the door was opened in the most holy place in the heavenly sanctuary, where the ark is, in which are contained the ten commandments. This door was not opened until the mediation of Jesus was finished in the holy place of the sanctuary in 1844. 1BIO 161 2 Then Jesus rose up and shut the door of the holy place, and opened the door into the most holy, and passed within the second veil, where He now stands by the ark, and where the faith of Israel now reaches. 1BIO 161 3 I saw that Jesus had shut the door of the holy place, and no man can open it; and that He had opened the door into the most holy, and no man can shut it (Revelation 3:7, 8); and that since Jesus has opened the door into the most holy place, which contains the ark, the commandments have been shining out to God's people, and they are being tested on the Sabbath question.--Early Writings, 42. 1BIO 161 4 The vision touched on many points, including "the mysterious knocking" near Rochester, New York. Spiritualism was emerging, and various other devices of Satan to mislead the people supposedly serving the Lord. Quandary over the Next Move 1BIO 161 5 Returning from Paris to Topsham, James and Ellen were perplexed to know how to plan for the work during the coming summer. Wrote Ellen, "We had been expecting God to teach in such a way that we could not mistake duty, but we were disappointed, and as we had no light to go elsewhere, concluded to go to New York [State]." James wrote a letter to brethren in Utica requesting someone to meet them on their arrival there, and both James and Ellen signed the letter. In the experience immediately ensuing, we discover the unique way God then led them: 1BIO 162 1 Soon I began to feel distressed and burdened. It seemed that I should be driven to distraction. I found relief by weeping when in my distress. James was afraid I would die and he threw the letter in the stove, as he told me afterwards, then knelt down by my bedside and prayed God to roll off the burden, and I was relieved. 1BIO 162 2 The next morning I awoke perfectly free and clear; all my distress was gone and I felt assured God would open the way before us. James went to the [post] office and brought in a letter from Brother Belden, of Rocky Hill, Connecticut, giving us a strong invitation to come there and live with them; [they] said they should consider it a privilege to administer to our wants. We felt clear to go and felt that it was the way the Lord had opened.--Letter 5, 1849. 1BIO 162 3 The invitation was backed up with money to buy tickets, so leaving little Henry with the Howlands, they were soon on their way to Middletown, Connecticut, en route to Rocky Hill. They stopped off in Dorchester at the Nichols home, and while there Ellen continued her letter to Leonard and Elvira Hastings, joyfully declaring to them that the brethren in the Boston area were "steadfast in the faith, and strong in all the present truth" (Ibid.). She also learned that "the work is still going on in Connecticut." She added, "The Lord has shown me in vision He was at work there and that what He was doing for His people was only a few drops before a more plentiful shower." 1BIO 162 4 James White added a postscript that gives a bit of atmosphere: Here we are on our way to Connecticut. Ellen is very well or she could not have written so much. Brother Bates has returned from Vermont. He had a hard time, but God was with him and much good was done. He found or left quite a number in the Sabbath. 1BIO 162 5 Now I want you to have a conference in New Hampshire as soon as June. I think there will be one in Paris, Maine, in June, and I think Brother Bates and I could attend both, and then another in Vermont. The people must have line upon line. The cause requires an effort by all of us in this way.-- Ibid. ------------------------Chapter 11--(1849) Beginning to Publish 1BIO 163 1 Responding to the cordial invitation of Albert Belden, James and Ellen White went to Connecticut to live. Ellen was within two months of giving birth to her second child, and it seemed well to reside in Rocky Hill for a season. Of God's providence she wrote: 1BIO 163 2 Sister Clarissa M. Bonfoey proposed to live with us. Her parents had recently died, and a division of furniture at the homestead had given her everything necessary for a small family to commence housekeeping. She cheerfully gave us the use of these things, and did our work. We occupied a part of Brother Belden's house at Rocky Hill. Sister Bonfoey was a precious child of God. She possessed a cheerful and happy disposition, never gloomy, yet not light and trifling.--Life Sketches of James White and Ellen G. White (1880), 258. 1BIO 163 3 James was soon called to make a quick trip to New Hampshire and Maine to attend the conferences he had called to meet in June. He came back to Rocky Hill convinced that the time had come to publish the "truth" in a little paper. Had not the vision at Dorchester in November called for this? Had not Ellen after the vision turned to her husband and declared, "You must begin to print a little paper and send it out to the people" (Life Sketches of Ellen G. White, 125)? There was also the promise "As the people read, they will send you means with which to print."--Ibid. But where was the means? 1BIO 163 4 Ellen White wrote of James's reaction to his feelings and to circumstances: 1BIO 163 5 My husband was impressed that it was his duty to write and publish the present truth. He was greatly encouraged and blessed as he decided thus to do. But again he would be in doubt and perplexity as he was penniless. There were those who had means, but they chose to keep it.--Life Sketches of James White and Ellen G. White (1880), 259. 1BIO 164 1 The year before, he had gone into the field to mow hay to earn money on which to live and to travel to the Sabbath Conferences. Perhaps, he thought, he should again go into the field to earn money with which to print. He started out in search of work. But God had other plans, of which Ellen wrote: 1BIO 164 2 As he left the house, a burden was rolled upon me, and I fainted. Prayer was offered for me, and I was blessed, and taken off in vision. I saw that the Lord had blessed and strengthened my husband to labor in the field one year before; that he had made a right disposition of the means he there earned; and that he would have a hundredfold in this life, and, if faithful, a rich reward in the kingdom of God; but that the Lord would not now give him strength to labor in the field, for He had another work for him; that if he ventured into the field he would be cut down by sickness; but that he must write, write, write, and walk out by faith.--Ibid., 259, 260. Writing for the Press 1BIO 164 3 In harmony with the vision, James White took up not a scythe but a pen. It required faith, as he later recalled: 1BIO 164 4 We sat down to prepare the matter for that little sheet, and wrote every word of it, our entire library comprising a three-shilling pocket Bible, Cruden's Condensed Concordance, and Walker's old dictionary, minus one of its covers. [We were] destitute of means; our hope of success was in God.--The Review and Herald, June 17, 1880. 1BIO 164 5 Ellen was close by his side. She recalled: "When he came to some difficult passage we would call upon the Lord to give us the true meaning of His word."--Life Sketches of James White and Ellen G. White (1880), 260. While preparing copy for the new publication, James White sought out a printer in Middletown, one who would print an eight-page paper for a total stranger and wait for his pay until the prospective readers would send the editor donations to cover printing costs. On the third floor of a brick building in the heart of Middletown, James found such a man--Charles Pelton--and walked back to Rocky Hill to finish preparing copy. Its subject matter would be the Sabbath truth. He decided to name the paper The Present Truth, and introduced his first-page editorial with words quoted from 2 Peter 1:12: 1BIO 165 1 "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the Present Truth." 1BIO 165 2 It was the Sabbath truth that burned in James White's heart, and his writing related to various aspects of the integrity and importance of the seventh-day Sabbath. He had in mind quite a wide spectrum of articles that would be printed at first in eight-page sheets issued and sent out semimonthly. Then he would bind them in pamphlets of more permanent nature (The Present Truth, July, 1849). Printing in installments would make it possible to begin getting the truth out before he had time and means to complete all he wished to publish. The readers would be Adventists--those who had been through the first and second angels' messages--and it would carry to them the Sabbath truth of the third angel's message. Back and forth between Rocky Hill and Middletown, James White trudged the eight miles, limping at each step, first with copy and then with proofs. When the sheets were finally printed he borrowed Albert Belden's buggy to transport the thousand copies of the precious document to the Belden home. Ellen White described its reception: 1BIO 165 3 When he brought the first number from the printing office, we all bowed around it, asking the Lord, with humble hearts and many tears, to let His blessing rest upon the feeble effort of His servant.--Life Sketches of James White and Ellen G. White (1880), 260. 1BIO 165 4 Then there was the task of folding the papers and preparing them for mailing. White "directed the paper to all he thought would read it" and then, in a carpetbag, carried the copies to the post office. The Proclamation of the Third Angel's Message 1BIO 165 5 What feelings must have arisen in the hearts of the little group of penniless Advent believers. They had been a part of a movement in which thousands sounded the first angel's message, and they had witnessed unanimous support across the land in giving the second angel's message. Now they were but a handful who saw the significance and urgency of the third message but felt commissioned to send it forth. The visions had given assurance that God's blessing would attend James White as he wrote; that money would come in as the papers were sent out and read. It would be a success from the first, but most staggering of all--from this small beginning, it would be like "streams of light that went clear round the world" (Life Sketches of Ellen G. White, 125). But perhaps this was not all remembered as James trudged the eight miles to the Middletown post office with the carpetbag full of papers. The Content of the Paper 1BIO 166 1 The articles following White's opening editorial explanation carried such titles as "The Weekly Sabbath Instituted at Creation, and Not at Sinai": "The Sabbath a Perpetual Weekly Memorial": "The Law of God, or the Ten Commandments": "Scriptures Usually Quoted to Prove the Abolition of the Sabbath Examined." 1BIO 166 2 Two pages from the end of the first issue, he explained his motives, objectives, and sense of urgency in a one-column message addressed "Dear Brethren and Sisters." Still building on the theme "present truth," he explained and admonished: 1BIO 166 3 I hope this little sheet will afford you comfort and strength. Love and duty have compelled me to send it out to you. I know you must be rooted, and built up in present truth, or you will not be able to stand "in the battle in the day of the Lord" (Ezekiel 13:5). 1BIO 166 4 The time has come when we must be wholehearted in the truth. Everything is to be shaken that can be; therefore those whose feet are not planted on the rock will be shaken all to pieces. Those only will be able to stand in the day of slaughter who shall be found keeping the commandments of God and the faith of Jesus.-- The Present Truth, July, 1849. 1BIO 166 5 There was a commendable balance in White's position. He was careful to explain: 1BIO 166 6 The keeping of the fourth commandment is all-important present truth; but this alone will not save anyone. We must keep all ten of the commandments, and strictly follow all the directions of the New Testament, and have living, active faith in Jesus. Those who would be found ready to enter the saints' rest, at the appearing of Christ, must live wholly, wholly for Jesus now.-- Ibid. 1BIO 167 1 He declared that the little sheet was free to all, and added, "Those who are interested in Present Truth, and esteem it a privilege, are invited to help pay the expense." To swell the mailing list, he asked: 1BIO 167 2 Will some brother or sister in each place where this sheet is received send me in plain writing the names and post office address of all who are seeking present truth. Write soon. My post office address is Middletown, Connecticut.--Ibid. Birth of a Second Son, James Edson White 1BIO 167 3 The precise date when the Present Truth was brought home, prayed over, folded, addressed, and mailed is not recorded. It was late July, 1849. Almost simultaneously there was an important event in the White family, and that does carry a date. Ellen White wrote: "July 28, 1849, my second child, James Edson White, was born."--Life Sketches of James White and Ellen G. White (1880), 260. 1BIO 167 4 Reflected in the names that James and Ellen gave to their children is the high esteem in which they held certain of the stalwart Adventist families. The first son, Henry, also carried the name of Nichols, the loyal family in Dorchester, Massachusetts; the second son was named for Hiram Edson. 1BIO 167 5 The six weeks of August and the first half of September James devoted to the publication of numbers 2, 3, and 4 of Present Truth, which gave the new mother a little time to make a good recovery. 1BIO 167 6 Numbers 2 and 3 were sent out in August; by the time the September issue was being made up, James had one letter of response he could publish. It came from a J. C. Bowles, of Jackson, Michigan, and opens: Dear Brother White, 1BIO 167 7 Your first and second numbers of the Present Truth are received, and we are thankful to our heavenly Father for the light of the truth. 1BIO 168 1 I would say, for your encouragement, that the little band here have received the truth on the Sabbath without an exception. And we thank the Lord for ever inclining Brother Bates's mind to come to Jackson. O sound the alarm, and let the message fly! I think it is the last one to the remnant. 1BIO 168 2 We herein send you ten dollars for the spread of the truth. If you need it all, use it; if not, let Brother Bates have a part of it to travel with.-- The Present Truth, September, 1849. 1BIO 168 3 Bowles declared that he believed James White was doing the Lord's work. He added that if means would allow, he hoped the paper could be enlarged to include extracts of letters from readers. 1BIO 168 4 The second August issue and the September issue carried several communications from Ellen White. These included her report of the vision of March 24, 1849, given at Topsham, Maine, dealing with the view of the heavenly sanctuary and the doors that were open and shut. She introduced this by the following note: 1BIO 168 5 The Lord has shown me that it is my duty to relate to you, what He has revealed to me relating to the present truth, our present tried, scattered, and tempted state, and our duty in view of the coming judgments of God.-- Ibid., August, 1849. 1BIO 168 6 The September number included the vision given Ellen on Sabbath, January 5, 1849, with the commission to the angel to hold the four winds of strife, and a letter addressed "Brethren and Sisters." This opens with the words "In this time of trial, we need to be encouraged." The letter was intended to do just that. 1BIO 168 7 As to financing this publishing effort, James White, in the fifth issue, published in December, wrote: 1BIO 168 8 While publishing the four first numbers in Connecticut, the brethren sent in more means than was necessary to sustain the paper, which I have since used in traveling to visit the scattered flock.--The Present Truth, December, 1849. 1BIO 168 9 The receipt for $64.50 given by Charles Pelton, the printer in Middletown, stating that payment had been made in full for printing four issues, testifies to the fulfillment of the promise God gave to Ellen in the vision. 1BIO 169 1 With the four numbers James White had planned now published and in the field, he, his wife, and their six-week-old son traveled to Paris, Maine, to attend a conference called to open on Friday, September 14. The little company of believers there had been devastated by some who manifested wild fanaticism. The Paris, Maine, Conference 1BIO 169 2 Besides James and Ellen White, Bates, Chamberlain, and Ralph were present at the conference; there were also friends from Topsham, including Stockbridge Howland. Ellen White later described the rather unusual meeting: 1BIO 169 3 One F. T. Howland, a notable fanatic, was present. He had long troubled God's children with his errors and harsh spirit. Honest souls whom the Lord loved, but who had long been in error, were at the meeting. While [he was] engaged in prayer the Spirit of the Lord rested upon Brother Stockbridge Howland. His face was white, and a light seemed to rest upon it. He went towards F. T. Howland, and in the name of the Lord bid him leave the assembly of the saints. Said he, "You have torn the hearts of God's children and made them bleed. Leave the house, or God will smite you." 1BIO 169 4 That rebellious spirit, never before known to fear or to yield, sprang for his hat and in terror left the house. The power of God descended something as it did on the day of Pentecost, and five or six who had been deceived and led into error and fanaticism fell prostrate to the floor. Parents confessed to their children, and children to their parents, and to one another. 1BIO 169 5 Brother J. N. Andrews with deep feeling exclaimed, "I would exchange a thousand errors for one truth." Such a scene of confessing and pleading with God for forgiveness we have seldom witnessed. That meeting was the beginning of better days to the children of God in Paris, to them a green spot in the desert. 1BIO 169 6 The Lord was bringing out Brother Andrews to fit him for future usefulness, and was giving him an experience that would be of great value to him in his future labors. He was teaching him that he should not be influenced by the experience of others, but decide for himself concerning the work of God.--Life Sketches of James White and Ellen G. White (1880), 260, 261. 1BIO 170 1 John Andrews was 20 years of age. Among the Believers in Maine and New York State 1BIO 170 2 The next eight or ten weeks were spent visiting believers in Maine and New York State. The records are filled with accounts of God's providences as they traveled, beginning with the instant healing of Ellen's mother, who was threatened with tetanus from stepping on a rusty nail, to the deliverance of Edson two months later, when it seemed that "an angel of God touched him." Ellen White wrote about their working for a time in New York: 1BIO 170 3 We then decided that it was our duty to labor in the State of New York. My husband felt a burden upon him to write and publish. We rented a house in Oswego, borrowed furniture from our brethren, and commenced housekeeping. There my husband wrote, published, and preached.--Ibid., 265. 1BIO 170 4 He was able to arrange with R. Oliphant to print continuing numbers of the Present Truth--numbers 5 and 6, which came from the press in December, 1849. A Hymnbook for the Sabbathkeeping Adventists 1BIO 170 5 The issue of the Present Truth that came out from Oswego in late December, 1849 (volume 1, No. 6), carried a note introducing a new publication in preparation--a hymnbook. It read: 1BIO 170 6 Hymns for God's Peculiar People That Keep the Commandments of God, and the Faith of Jesus. 1BIO 170 7 This is the title of a small collection of hymns of forty-eight pages now in the press, but will be out in a few weeks. It will contain a choice selection of hymns applicable to our faith and hope at this time. Those who have choice hymns that are appropriate to the present time will please forward them immediately to my address; and also, send in their orders for the hymnbook. As but a small edition will be wanted, they will come high. Price, twelve for one dollar--12 1/2 cents single copy.--The Present Truth, December, 1849. 1BIO 171 1 Although the little hymnbook carried an 1849 date, it was not actually printed until early 1850 and was advertised in late March as "now ready." The Little Paper Almost Died 1BIO 171 2 A note from James White in this December issue of the Present Truth, published in Oswego, suggested the need of financial help. There was also a letter to Joseph Bates, emphasizing the point. These items triggered a crisis that almost killed the little paper. Here is the statement: 1BIO 171 3 At the present time I am destitute of means, and am some in debt. Dear brethren, I know that you are ready and anxious to sustain the cause of truth. Therefore, I state the above to inform you of the present condition of the paper as to means. I hope that all who may esteem it a privilege, and are able, will send in their donations immediately.--Ibid. 1BIO 171 4 During the past four years Joseph Bates, the older member of the pioneer group, highly esteemed and much loved by James and Ellen White, had written and published six helpful pamphlets of forty-eight to eighty pages each. He was convinced this, rather than a regular periodical, was the way to reach the people with the message. He wrote along this line to James White. Bates's letter led White to the depths of discouragement. On Thursday, January 3, he wrote to Leonard and Elvira Hastings: 1BIO 171 5 As for the poor little paper, it has so little sympathy, and (I fear) so few prayers that I think it will die. I am in deep trial. The poor scattered sheep who do not see God's servants face to face once a year beg for the paper, but those who are verily glutted with the truth seem to have little or no interest in it. I received a letter from Michigan today, and as I walked and read, I wept to see how they were refreshed with No. 5, and O, my God, what shall I do? I want to work for God, but to publish is an uphill work unless there are many prayers ascending, and an interest to sustain a paper. 1BIO 171 6 Just a week later he wrote to them again: I had been in a hot furnace for some time on account of the burden I felt for the little paper. In this time of trial Brother Bates wrote me a letter that threw me down as low as I ever was, and remained so until last evening. 1BIO 172 1 Brother Bates discouraged me about the paper, and I gave it up forever, but still the burden grew heavier and heavier on me. These texts kept ringing, Let your light so shine, et cetera. No man lighteth a candle and putteth it under a bushel, or bed, et cetera. Ye are the light of the world, et cetera, et cetera, et cetera. In this depressed, miserable state of mind I came here last night with Ellen and Brother Holt.--JW to L. Hastings, January 10, 1850. 1BIO 172 2 That evening Ellen was given a vision in regard to the Present Truth: 1BIO 172 3 I saw the paper, and that it was needed. That souls were hungry for the truth that must be written in the paper. I saw that if the paper stopped for want of means, and those hungry sheep died for want of the paper, it would not be James's fault, but it would be the fault of those to whom God lent His money to be faithful stewards over, and let it lie idle; and the blood of souls would be upon their garments. 1BIO 172 4 I saw that the paper should go; and if they let it die they would weep in anguish soon. I saw that God did not want James to stop yet; but he must write, write, write, write, and speed the message and let it go. I saw that it would go where God's servants cannot go.-- Ibid. (see also Manuscript 2, 1850). 1BIO 172 5 Rather triumphantly James could now write: "My way now seems to be made plain, and I hope all my brethren will do their duty, and no more, nor less." He declared: 1BIO 172 6 I do not doubt for a moment Brother Bates's good will and kindness toward us; still he does not see everything correctly at one glance. I shall write him this vision, which will, no doubt, make him see a little differently on some things.--Ibid. 1BIO 172 7 He added, "I hope to be humble and faithful in my work. I need all your advice and prayers." The account of the vision did change Bates's mind. 1BIO 173 1 Concerning the home situation James wrote, "Ellen is well. She would write if she could, but has not time. She has some writing of her visions to do, and the babe is teething, and is troublesome."--Ibid. 1BIO 173 2 James went on with his writing for the paper. They continued to reside in Oswego; numbers 7 and 8 were published in March, number 9 in April, and number 10 in May. While he kept the emphasis on the Sabbath, the little paper was now, through letters from the readers, becoming an organ of general communication and exchange among the growing group of believers. Death Invades the Camp 1BIO 173 3 While residing at Oswego, James and Ellen White received word of the sudden death of Mrs. Elvira Hastings, wife of Leonard Hastings, of New Ipswich, New Hampshire, on February 28. She was 42, the mother of four children, and a very devoted believer in the Sabbath and the Second Advent. Her death, caused by a ruptured appendix, called from James and Ellen letters of sympathy, written on March 18. Ellen opened her letter to the bereaved husband and father: 1BIO 173 4 I hardly know what to say to you. The news of your wife's death was to me overwhelming. I could hardly believe it and can hardly believe it now. God gave me a view last Sabbath night which I will write.... 1BIO 173 5 I saw that she was sealed and would come up at the voice of God and stand upon the earth, and would be with the 144,000. [The wording was similar to that spoken by the angel to Ellen White in the vision in which she seemed to be visiting another planet. She was reluctant to return to the earth, and the angel said to her, "you must go back, and if you are faithful, you, with the 144,000, shall have the privilege of visiting all the worlds."--Early Writings, 40. There is no tension between this and Ellen White's clear statement in The Great Controversy That this special company were those translated without seeing death (see The Great Controversy, 648, 649).] I saw we need not mourn for her; she would rest in the time of trouble, and all that we could mourn for was our loss in being deprived of her company. I saw her death would result in good.--Letter 10, 1850. 1BIO 173 6 Then she turned attention to the children. Addressing Arabella, the oldest, she urged her and the others to prepare to meet Jesus; then they would meet their dear mother, never to be separated from her. "Get ready to meet Jesus," she urged. 1BIO 174 1 James, in his letter, pointed to the bright prospect of the Christian when "death will lose its iron grasp, and Elvira, who has been a faithful wife and mother, ... will join in the victor's shout of triumph.... To that bright, overwhelming prospect I can point you for solid and enduring consolation."--JW to L. Hastings, March 18, 1850. He then alluded to some problems, one of which touched the Hastings family, that only some sort of organization could remedy. He declared: 1BIO 174 2 I hope the church will soon get right--when they can move in gospel order. Our conference here was excellent. The brethren all feel the importance of speeding the truth. Brother [G. W.] Holt is a powerful laborer in the vineyard. Brother Rhodes is strong in God....God has chosen men to write and preach His Word, and nothing has a lasting effect but the Word of God. It is true that God may occasionally call on those who have other gifts, but they are not messengers. "A messenger has a message," said Ellen in vision.-- Ibid. Fruitage of Public Ministry in Oswego 1BIO 174 3 In describing their stay in Oswego, New York, Ellen White stated: "My husband wrote, published, and preached" (Life Sketches of James White and Ellen G. White (1880), 265; italics supplied). While there is little recorded concerning his preaching, one incident of significance has been reported. 1BIO 174 4 As James White held meetings in Oswego he presented particularly the third angel's message, emphasizing the Sabbath truth. Ellen White told the story in Spiritual Gifts, Volume II; and J. N. Loughborough, who heard it recounted by members of the Oswego church, told the story in detail in his book The Great Second Advent Movement. We quote from both, first from Ellen White: At this time there was quite an excitement among the Methodists in Oswego. They held many meetings, and their leaders were very zealous, praying for and exhorting sinners to be converted.... The question was often asked, "What do you think of Brother M. [the county treasurer serving as Methodist 1BIO 175 5 lay preacher]? The Lord works through him in a special manner. He and his wife visit from house to house conversing with sinners, and praying for them, and Brother M. was engaged so zealously in prayer last night for the mourners who came forward to the anxious-seats, that he broke a blood vessel, and was carried to his home in a feeble condition." They triumphed over the believers in present truth.--Spiritual Gifts, 2:123. 1BIO 175 1 Two who asked the Whites what they thought of the county treasurer were 21-year-old Hiram Patch and his fiancee. They had attended the meetings of the lay evangelist, had listened to James White, and were undecided as to which group to join. Ellen White was given a vision that they witnessed. After the vision she told the young couple, "Wait and see the result of the matter." She referred them to Scripture texts presented to her in vision, which read: "They shall go with their flocks and with their herds to seek the Lord; but they shall not find him; he hath withdrawn himself from them. They have dealt treacherously against the Lord: for they have begotten strange children: now shall a month devour them with their portions" (Hosea 5:6, 7). 1BIO 175 2 Then, according to Loughborough, she said to Mr. Patch: "I was told to say to you that in this case the statement of the text will be literally fulfilled. Wait a month, and you will know for yourself the character of the persons who are engaged in this revival, and who profess to have such a great burden for sinners." Mr. Patch said, "I will wait."--GSAM, p. 231 (see also JNL, in The Review and Herald, February 24, 1885). 1BIO 175 3 During the next two weeks the treasurer broke a blood vessel in his stomach and was confined to his bed at home. The sheriff and constable took over the county finances and found a shortage in funds of an even $1,000. On inquiry of the treasurer at his home, he declared he knew nothing of the money. At this point the deputy, who had gone to the back of the house and hid in a shed, brought in a money bag containing the missing $1,000, which he had seen the treasurer's wife hide in a snowbank. The treasurer's evangelistic revival suddenly collapsed, and Hiram Patch and his fiancee, on the strong evidence they had witnessed, made their choice to join the Sabbathkeeping Adventists; they remained loyal members till their death. Significantly, as Loughborough pointed out, they had not been in the 1844 movement. Vision of Future Events 1BIO 176 1 The April issue of Present Truth, published in Oswego, carried in it an Ellen White letter addressed "To the 'Little Flock.'" It presented a number of points of special interest opened up to her in vision on January 26, 1850 (see Early Writings, 48-52). The account closes with a glimpse of some phases of the great controversy story, related by an angel. 1BIO 176 2 I then beheld the beauty and loveliness of Jesus. His robe was whiter than the whitest white. No language can describe His glory and exalted loveliness. All, all who keep the commandments of God, will enter in through the gates into the city and have right to the tree of life and ever be in the presence of the lovely Jesus, whose countenance shines brighter than the sun at noonday.... 1BIO 176 3 "The saints will rest in the Holy City and reign as kings and priests one thousand years; then Jesus will descend with the saints upon the Mount of Olives, and the mount will part asunder and become a mighty plain for the Paradise of God to rest upon. 1BIO 176 4 "The rest of the earth will not be cleansed until the end of the one thousand years, when the wicked dead are raised, and gather up around the city. The feet of the wicked will never desecrate the earth made new. Fire will come down from God out of heaven and devour them--burn them up root and branch. Satan is the root, and his children are the branches. The same fire that will devour the wicked will purify the earth."--Ibid., 51, 52. The Visit to Vermont and Maine 1BIO 176 5 Number 10 of Present Truth, published in May, 1850, carried on its last page a James White note that stated: "We now expect to leave this State in a few days, [They left May 15 (Advent Review, August, 1850.).] to spend some weeks visiting the dear brethren in the east; therefore the brethren may not expect to receive the Present Truth for a short time at least."--Ibid. Ellen White put it this way: "We decided to visit Vermont and Maine. I left my little Edson, then nine months old, in the care of Sister [Clarissa] Bonfoey." Henry was at Topsham with the Howlands. They ventured forth, labored hard, and suffered "many privations." Of this she wrote: 1BIO 177 1 We found the brethren and sisters in a scattered and confused state. Almost everyone was affected by some error, and all seemed zealous for their own opinions. We often suffered intense anguish of mind in meeting with so few who were ready to listen to Bible truth, while they eagerly cherished error and fanaticism.--Life Sketches of James White and Ellen G. White (1880), 268. The Gift of a Horse and Carriage 1BIO 177 2 The journey to Sutton, Vermont, was climaxed by a forty-mile stagecoach trip that was very painful to Ellen. Her husband whispered words of courage and every ten miles, while the horses were being changed, she would slip into a hotel for a few minutes' rest lying down. Thinking of her children, one in Maine and the other in New York, Ellen reached a low point of discouragement. She especially thought of one woman who had said to her a few days before that it must be very pleasant to be riding through the country without anything to trouble her. The woman felt that it was just such a life as she should delight in (Ibid., 269). 1BIO 177 3 A night or two later she found herself saying, "It won't pay! So much labor to accomplish so little." She fell asleep and was soon dreaming: 1BIO 177 4 I ... dreamed that a tall angel stood by my side, and asked me why I was sad. I related to him the thoughts that had troubled me, and said, "I can do so little good; why may we not be with our children, and enjoy their society?" 1BIO 177 5 Said he, "You have given to the Lord two beautiful flowers, the fragrance of which is as sweet incense before Him, and is more precious in His sight than gold or silver, for it is a heart gift. It draws upon every fiber of the heart as no other sacrifice can. You should not look upon present appearances, but keep the eye single to your duty, single to God's glory, and follow in His opening providences, and the path will brighten before you. Every self-denial, every sacrifice, is faithfully recorded, and will bring its reward."--Ibid., 269, 270. 1BIO 178 1 The believers at Sutton saw the difficulties that attended James and Ellen White in their journeys, and united in making up a purse of $175 with which to provide a horse and carriage to aid them in their journeys. James and Ellen were given the choice of several horses brought for their inspection. The process of selecting one did not take long, for in vision the night before Ellen seemed to be at the crossroads appointed, and as horses were led before them the angel had given counsel. 1BIO 178 2 The first was a high-spirited, rather nervous sorrel, and the angel said, "No." "Not that one" was the reply to the second, a large gray horse. Then, as a beautiful dapple chestnut, somewhat swaybacked, was led before them, the angel said, "That is the one for you." His name was Charlie, and he lightened their journey to Canada and through a period of many years (WCW, "Sketches and Memories of James and Ellen G. White," The Review and Herald, April 25, 1935). The labors of James and Ellen White in Melbourne, Canada East (Quebec), and Vermont, were hard but accompanied with the blessing of God evidenced in many ways. James White reported on July 21: "I saw tenfold more accomplished than I looked for in Vermont and Canada East."--JW to "Dear Brother," July 21, 1850. ------------------------Chapter 12--(1850) The Summer the Tide Turned 1BIO 179 1 Present Truth, in ten issues published over a period of eleven months, heralded the third angel's message, with the Sabbath truth as the focal point. But the eye of the Lord saw a need extending beyond this--something that would bring men and women who had been in the great advent awakening to see that experience in its true light as the work of God. Ellen White wrote of this on August 4, 1850: 1BIO 179 2 The Lord showed me that he, James, must take the testimonies that the leading Adventists published in 1844 and republish them and make them ashamed.--Letter 8, 1850. 1BIO 179 3 A few days before this James wrote of the instruction: The Lord has shown Ellen that I must publish the testimonies of those who acknowledged the work done and the Advent move of God after 1844. Now this is my first work. I expect to get out a paper called the Advent Review, sixteen pages, the size of the Present Truth. 1BIO 179 4 I shall, if I have means, put in a slice of Cook's Testimony and [Bates's] Way Marks, et cetera, et cetera. The cause calls for it. I hope to get out six numbers, three thousand copies each, [which] will cost $250. I shall move as the means come in.... 1BIO 179 5 My way is onward. Men of Israel, help. Now is the time to work for God. For your encouragement I will state one case where the papers did much good. Someone requested me to send the paper to Betsey Benson. I sent two copies. She read one and sent the other to Sister Thomas. Both came into the truth. At the Johnson, Vermont, conference, Sister Thomas gave me $25 to publish with. So you see the cause will move on.--JW to "Dear Brother," July 21, 1850. 1BIO 180 1 In early August, James and Ellen White moved to the home of Brother Harris at Port Byron, New York. There he undertook to publish the journal reviewing the experiences called for through the vision. He could get it printed at nearby Auburn. He explained the object of the paper in an opening editorial statement: 1BIO 180 2 Our design in this review is to cheer and refresh the true believer, by showing the fulfillment of prophecy in the past wonderful work of God, in calling out, and separating from the world and the nominal church, a people who are looking for the second advent of the dear Saviour. 1BIO 180 3 Those who claim to be Adventists should, to be consistent, acknowledge the means that God in mercy has employed to bring them to the light of the Advent truth, and which has made them what they are. No one will deny the fact that it was the proclamation of the time, 1843, as it was written on the chart, that aroused the Advent people to look for the Lord. 1BIO 180 4 If that alarm had not been given, none would have been waked up to see the true light, and those who rejoice in the "blessed hope" would now, doubtless, be covered up in the mist and darkness of the nominal church. We cannot, therefore, see the least consistency in the position of those who call themselves Adventists, and at the same time call the very means that has brought them to this scriptural faith and hope "a mistake," "fanaticism," "mesmerism," and, as some have said, "of the devil." 1BIO 180 5 What! shall we rejoice in the "blessed hope," and then turn round and curse the means that heaven has employed to bring us to its light and glory? God forbid it. Such a course, ... such a position, is not only inconsistent in the extreme, but blasphemous.--AR, August, 1850. 1BIO 180 6 He declared his intention to republish the writings of the leaders in the Advent cause and to "show that they once boldly advocated, and published to the world, the same position, ... that we now occupy." This he declared would show "who have Left the Original Faith." 1BIO 181 1 As the content was to be largely a reprinting of earlier published materials, he was able to pull things together rather quickly, with four numbers put out in August and September. Added to this was an Extra in September bearing the same theme but carrying the signature of Hiram Edson in nearby Port Gibson. Satan's Vicious Attacks 1BIO 181 2 The great adversary did all within his power to block this move that would enlighten and inform perplexed Adventists who had not clearly seen their way since the October 22 disappointment. Correspondence of the time portrays the story vividly. First there were the warnings provided by the vision of July 29, 1850: 1BIO 181 3 I saw the powers of darkness were rising. Satan has come down in great power knowing his time is short. Said the angel as he pointed to Israel, "Art thou rising? Thou art upon enchanted ground; dost thou not see it? Awake and arise and put on the strength of the Lord." ... 1BIO 181 4 I saw we must be constantly rising and keep the ascendancy above the powers of darkness. I saw singing to the glory of God often drove the enemy, and shouting would beat him back and give us the victory. I saw there was too little glorifying God in Israel and too little childlike simplicity. 1BIO 181 5 I asked the angel why there was not more power in Israel. Said he, "Ye let go of the promises of God too quickly; press your petitions to the throne and hold on by faith. Believe ye receive the things ye ask for, and ye shall have them."--Letter 8, 1850. 1BIO 181 6 What took place in rather quick sequence as James began to publish again, although soul-rending and faith-testing, came as no surprise, for in addition to this general warning Ellen White was given specific advance warning. She wrote on August 15 to Stockbridge Howland and his wife: 1BIO 181 7 The Lord showed me some weeks ago that as James would begin to republish what the leaders had written in '44 upon the truth, Satan would try to hinder us, but we must struggle for the victory and go on.--Letter 12, 1850. 1BIO 182 1 Here is what the great adversary did in attempting to hinder the work he hated, as portrayed by Ellen White in the August 15 letter: 1BIO 182 2 Tuesday p.m. [August 6] James and I went to Port Byron with Brother Rhodes; he was to take the canal boat and go on his way to Michigan. It seemed as though we could hardly let him go. We knew not why we felt so. On our way home it seemed to me that Satan had stepped in and was troubling Edson. We found it even so. We found the child at the point of death. 1BIO 182 3 James took his horse and carriage and started to overtake Brother Rhodes. He went five miles, overtook him, and brought him back. That night they prayed for Edson, and he has come up very fast since. Satan wanted to hinder the work of the Lord, so he afflicted the child, but he was beaten back by faith in God, and His name shall have the glory. 1BIO 182 4 When Satan found he could not take the life of the child he tempted me that God had left me or the child would have been healed when we first prayed for him. I sank under this temptation in despair and was so until last Sabbath evening August 10. My heart seemed within me like lead, but God delivered me that eve, and Satan's power was broken. 1BIO 182 5 But Satan, in his efforts to thwart the work of publishing, was relentless in his attacks. The letter continued: 1BIO 182 6 The next he got hold of was Clarissa; she was sunken and discouraged. At the same time James was taken with the cholera morbus; he failed very fast until yesterday P.M. Then he made a request for us to pray for him. Brother Harris was gone to his work, so that it left only Sister Harris, Clarissa, and Sarah and me. We all felt unworthy to engage in the work, but we felt that the work of the Lord was hindered by his lying on a sickbed, and we knew unless God should deliver him, he could not get well.... We knew something must be done. 1BIO 182 7 I anointed his head and stomach and bowels in the name of the Lord, then we took hold of faith for him; our united prayers went up to God, and the answer came.... James was healed every whit, the great distress he had had in his head was every whit removed, and he looked as though he had got the holy anointing; the fever and all pain left him, and he ate and was strengthened. He walked out upon his faith, harnessed his horse, and he and I went to Port Byron, one mile and a half, and back. He gained strength very fast; he is quite strong today [August 15]. Praise the Lord. 1BIO 183 1 Even so, Satan was not content to cease his buffetings. Continued Ellen White in her letter to the dear friends at Topsham: 1BIO 183 2 When Satan found his power was completely broken upon him [James], he went to the child again; he woke us crying at the top of his voice. He seemed to have colic, and we went up to the chamber, anointed his stomach with oil and prayed over him, and rebuked Satan, and he had to flee. We heard no more from him till morning. He is quite well today, but rather weak.--Ibid. 1BIO 183 3 At this point in the narrative Ellen White referred to the warning mentioned earlier that Satan would hinder them, but they must struggle for the victory and go on. She commented: 1BIO 183 4 It has been just so. He knows this work will hurt his cause and save some jewels. That is why he rages so, but he is driven back.--Ibid. Special Significance Disclosed by Vision 1BIO 183 5 The letter to the Howlands recounting the harrowing experiences in confronting the great adversary was written on Thursday, August 15. On Sabbath, August 24, she was shown in vision more of what was back of the experience, and its fuller significance. She made reference to still another attempt on their lives. Beginning with the healing of Edson: 1BIO 183 6 I saw our acting out faith and sending for Brother Rhodes after he had started on his journey saved the life of the child, for God heard the prayers of Brother Rhodes and healed Edson. I saw the child was not afflicted because I held him dear as an idol, but Satan wanted to sadden our hearts and cause the nominal Adventists to triumph and say "Where is their God?" and to hinder the work of God in papers coming out.... 1BIO 184 1 I saw it was the work of the enemy, as we were going from Oswego to Volney, to destroy us on the way by our being thrown from the wagon. I saw the angels of Satan triumphed as they were carrying out their purposes. But I saw the angels of God were around, and as we fell, their arms were beneath us that we might not be injured. I saw the hands of one of the angels were busy at work and wrought for us or we should have been destroyed by Satan.... 1BIO 184 2 I saw these efforts of Satan were to hinder the paper coming out, for the lines that were being republished were written in the Spirit of God and would rejoice the hearts of the trusting ones.... I saw that the paper would strengthen the things that remain and would help build up God's people in the most holy faith.--Manuscript 7, 1850. 1BIO 184 3 Ellen White was also shown in the vision that much of the same type of conflict was still before God's people. She had been warned: 1BIO 184 4 We must buckle on the whole armor and take the shield of faith and we should be enabled to stand and the fiery darts of Satan could not move us.--Ibid. 1BIO 184 5 Four issues of the Advent Review were published at Oswego during August and September. The type was saved, and a forty-eight-page combined number was issued as a "Special" almost immediately. During the next few years it was given a wide distribution. The Third Angel's Message to be Made Plain by a Chart 1BIO 184 6 In mid-September James White laid aside publishing the Advent Review, as there were conferences to attend at Sutton, Vermont, September 26 to 29; at Topsham, Maine, October 12 and 13; and at Fairhaven, Massachusetts, October 19 and 20. The Whites could not visit Massachusetts without spending a little time at the Otis Nichols home, in Dorchester, near Boston. So on Monday, the day after the Fairhaven conference, they made their way there. That night, while in the home of a man whose business was lithographing, Ellen White was given instruction in vision. She wrote of it to Reuben Loveland and his wife, whom she had recently met on a visit to Vermont: 1BIO 185 1 There in the night God gave me a very interesting vision, the most of which you will see in the paper.--Letter 26, 1850. 1BIO 185 2 In her letter to the Hastings family she went into more detail concerning this vision and its call for an advance step in proclaiming the third angel's message: 1BIO 185 3 On our return to Brother Nichols' the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel's message, with the two former being made plain upon tables.--Letter 28, 1850. 1BIO 185 4 In this vision she was also shown that which would give James White courage to continue publishing: 1BIO 185 5 I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.--Ibid. 1BIO 185 6 Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month: 1BIO 185 7 The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.--The Present Truth, November, 1850M. 1BIO 185 8 By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to "those whom God has called to give the message of the third angel" (The Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication. A Marked and Significant Change in the Tide 1BIO 186 1 Turning the pages of the publications and perusing the extant letters as 1850 gave way to 1851 reveals a marked change in the tide as it related to the emerging church. While James or Ellen White would in 1849 or early 1850 write in gratitude for the receipt of $1 to aid the cause, in January, 1851, James could publish a list of significant contributions toward the publication of "the chart": 1BIO 186 2 Brethren in Connecticut have paid $40; David Arnold, $5; A. R. Morse, $10; Harvey Childs, $5; Reuben Loveland, $5.--Ibid. 1BIO 186 3 Two weeks later he reported that Otis Nichols had contributed $75. 1BIO 186 4 New names were beginning to appear in correspondence, and published reports indicated larger numbers were attending the conferences called here and there. Preaching forces were materially increased with S. W. Rhodes, John N. Andrews, and George W. Holt traveling from place to place, and Elders Hollis and Lathrop also in the field (JW to "Dear Brother," July 21, 1850), encouraging the believers and through their ministry adding to their numbers. A different tone developed in the later months of 1850 in James White's editorial statements and notes, in the Ellen White communications, and in the letters from the field written by both "messengers" and laymen. A firm foundation had been constructed through the late 1840s and the time for marked advance was approaching. The Advent Review was doing an effective work, fulfilling its God-appointed mission. 1BIO 186 5 Reports of the conferences held among the believers took on a brighter turn, as evidenced in the report of the gathering at Sutton, Vermont, from Thursday to Sunday, in late September. Hear James White on this: 1BIO 186 6 Conferences--The blessing of the Lord attends such meetings in a wonderful manner. The Vermont conference, held at Sutton, September 26, 27, 28, and 29, was well attended, and we are sure resulted in much good. The number of believers present was about seventy. Eight of our dear brethren from Canada East were among the number, strong in the "commandments of God, and the faith of Jesus." 1BIO 187 1 We anticipated a great trial at that meeting, but were very happily disappointed. True, some trial arose in consequence of the introduction of certain views, relative to the judgment, et cetera, upon which we could not at first agree, but God helped us to discuss the subjects upon which we differed, with profit, and to commit them and ourselves to Him in fervent prayer. Before we left the place of meeting, our trials were all removed. Errors were confessed, and perfect union, as sweet as heaven, was felt among us all. The readiness of all to receive truth in exchange for error has proved sincerity of heart, and has created union, and a confidence in each other, never to be lost. 1BIO 187 2 The fact that God is thus uniting those who keep the commandments is cheering to every soul that loves God and His holy law, and is one strong evidence that He has stretched out His hand the second time to recover the remnant of His people.--AR, November, 1850. 1BIO 187 3 On the Monday before this conference opened, a very significant vision was given to Ellen White in which she was shown that "the scattering time" was just coming to a close and "the gathering time" was dawning. She wrote: 1BIO 187 4 The Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up His people. 1BIO 187 5 In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work.--The Present Truth, November, 1850 (see also Early Writings, 74). Many Visions Giving Insights and Guidance 1BIO 187 6 As if in preparation for this day when new impetus would be given to the cause of God, through the summer and fall Ellen White had received an unusually large number of visions giving helpful insights and definite guidance. 1BIO 187 7 On June 27, 1850, she was shown the experience of those who receive the "mark of the beast" and suffer the "seven last plagues," and she wrote: 1BIO 188 1 Then I realized, as never before, the importance of searching the Word of God carefully, to know how to escape the plagues which the Word declares shall come on all the ungodly who shall worship the beast and his image and receive his mark in their foreheads or in their hands.--Ibid., 65. 1BIO 188 2 Before the vision closed she was again shown the reward of the faithful: 1BIO 188 3 Then I was pointed to the glory of heaven, to the treasure laid up for the faithful. Everything was lovely and glorious. The angels would sing a lovely song.... I joined with them in their songs of praise and honor to the Lamb, and every time I opened my mouth to praise Him, I felt an unutterable sense of the glory that surrounded me.--Ibid., 66. 1BIO 188 4 The angel gave counsel as to what must be done to prepare for the days ahead. He admonished, "Get ready, get ready, get ready." 1BIO 188 5 On August 24 she was shown the significance of the "mysterious rapping" at Hydesville, near Rochester, New York, which marked the revival of modern spiritualism. She was told it would spread and increase and would be accompanied by miraculous powers (Ibid., 59). 1BIO 188 6 At Oswego on September 7 she was shown the "great work" that must be done for the Lord's people "before they could stand in the battle in the day of the Lord" (Ibid., 69). 1BIO 188 7 At the conference in Sutton in late September, she was given a vision in which she was shown the "last plagues and the judgment" and then carried through to the new earth. It was helpful in gaining an understanding of the order of some of the events yet to come (Ibid., 52-54). A Summary of Other Important Visions 1BIO 188 8 Taking up work in Paris, Maine, in late October, Ellen White wrote for publication in the November issue of the Present Truth an inclusive summary of other visions given within recent weeks. Briefly, the following topics were dealt with: 1BIO 189 1 1. I saw that the message "Sell that ye have and give alms" had not been given by some in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw the object of selling was not to give to those who are able to labor and support themselves, but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness.... 1BIO 189 2 2. Some, I saw, had erred in praying for the sick to be healed before unbelievers.... We should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; So we should seek to be separated from the unbelief of those who have not faith.... 1BIO 189 3 3. Then I was pointed back to the time that Jesus took His disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent His broken body, and juice of the vine to represent His spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible. 1BIO 189 4 4. Then I was shown that the seven last plagues will be poured out, after Jesus leaves the sanctuary. Said the angel, "It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1,000 years."--The Present Truth, November, 1850. 1BIO 189 5 She reviewed the events that will take place during the millennium, such as examining the books of records, as revealed in the vision at Sutton, Vermont, and delineated in Ibid., 52-54. 1BIO 189 6 5. I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all present truth, before they advocate any new point of importance, which they may think the Bible sustains. 1BIO 190 1 Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.--Ibid. A Time for Development of the Doctrinal Structure 1BIO 190 2 In the perspective of time by which we are advantaged, what may not have been so easily seen by the pioneers through the years 1845 to 1850--"the scattering time"--may now be easily seen as the time of the development of a doctrinal structure, a time when the body of truth was being firmly fitted together, piece by piece. It was a time when those involved would have been ill-prepared to herald a message not yet understood in its fullness and its interrelationships. The "scattering time"--when attempts to spread the truth accomplished little--allowed the painstaking, thorough Bible study and the confirming work of the Spirit of God through the visions, which resulted in the invulnerable structure of truth to present to the world. 1BIO 190 3 But now a change had come. The "messengers" in the field clearly detected it. Joseph Bates wrote to James White on November 4, 1850. In closing his report he writes enthusiastically: 1BIO 190 4 So you see, dear brother, that in places where all was dark and dreary, a few weeks since, light is now springing up. Then let all the swift messengers that God has called, and still is calling into the field, to give the loud cry of the third angel, move forward.--Ibid. 1BIO 190 5 The message of the vision given on September 23 takes on unique meaning: 1BIO 190 6 I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than He did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.--Ibid. 1BIO 190 7 Of the rather extended tour James and Ellen White took in the spring and summer of 1850, Ellen wrote later: 1BIO 191 1 In 1850 my husband and I visited Vermont, Canada, New Hampshire and Maine. The meetings were held in private houses. It was then next to impossible to obtain access to unbelievers. The disappointment of 1844 had confused the minds of many, and they would not listen to any explanation of the matter.--The Review and Herald, November 20, 1883. 1BIO 191 2 It was in connection with this trip that the marked change seemed to be taking place. At the conference held at Johnson, Vermont, July 6 and 7, there was a Mr. Heman Churchill present who had had nothing to do with the 1844 experience who took his stand for the "present truth." The strictest view of the shut door would have precluded this. James White explained with a sense of surprise: 1BIO 191 3 One brother, who had not been in the Advent, and had made no public profession of religion until 1845, came out clear and strong on the whole truth. He had never opposed the Advent, and it is evident that the Lord had been leading him, though his experience had not been just like ours. Such, who come into the truth at the eleventh hour, may expect great trials.--AR, August, 1850. 1BIO 191 4 Just a year later James White would declare: Now the door is open almost everywhere to present the truth, and many are prepared to read the publications who have formerly had no interest to investigate.--Ibid., August 19, 1851. 1BIO 191 5 Clearly the pioneers of the Seventh-day Adventist Church had come to "the gathering time." James White used this term as he reported in November, 1850, of Mrs. Bates, the wife of Joseph Bates, taking her stand for the Sabbath. The Crucial Yet Productive Years of the "Scattering Time" 1BIO 191 6 It will be appropriate to further review and sum up what took place in the emerging remnant church in the six years between 1844 and 1850. A hundred or more years later, some have been rather amazed and baffled because the pioneers of the Seventh-day Adventist Church were not engaged in public evangelism, preaching "the message" immediately after the 1844 disappointment. "What message?" might be asked. And what's more, "Who would listen?" 1BIO 192 1 First of all, there must be the lapse of some time when the prejudice of the world against the 1844 experience would diminish. But most important, they had to determine what was the truth, what was the message. 1BIO 192 2 Of prime importance was the Advent preaching that swept through the land in the early 1840s and was also heard in other parts of the world. Was it a movement led by God, or was it just a delusion, as many were claiming? The pioneers of the Seventh-day Adventist Church, as they carefully reviewed the experience, could not dismiss the marked influence of the Spirit of God in the work, and the absence of fanaticism. This, together with what the experience did for them, led to the unalterable conclusion that the movement was ordained by God. Bible study backed up by the visions given to Ellen Harmon attested to this, giving a touch of certainty to the messages of the first and second angels of Revelation 14. 1BIO 192 3 Next, why had not Christ come? And if the 1844 experience was valid, what did take place on October 22, 1844? The pioneers worked their way through this, finding the explanation in an understanding of the sanctuary question in its fullness. Christ was now ministering in their behalf in the Most Holy Place of the heavenly sanctuary. In connection with this they found "doors" "open" and "doors" "shut" that were easily linked with the close of probation, [Note: see chapter 16 for elaboration.] the full extent of which was not at first seen. 1BIO 192 4 Almost immediately in their experience, the pioneers were brought face to face with a prophet in their midst. It was unexpected, but it was Biblical. The message met their needs, and the gift, when tested by Bible criteria, measured up fully. This was a great aid but also an embarrassment, because of the natural prejudice against "visions." 1BIO 192 5 Before the 1844 disappointment, the third angel's message had not been clearly seen. The pioneers having been through the first and the second, the third angel's message began to take on significance. It related to the observance of the seventh-day Sabbath, although certain features of the message seemed to be a mystery. As the sanctuary in heaven was studied, the Sabbath of the fourth commandment took on special meaning. The visions given to Ellen White helped to clarify this. The Sabbath would be a test of allegiance to God, and as worship of the "beast and his image" and the receiving of his "mark" (Revelation 14:9, 10) became better understood, the pioneers saw it as "present truth" and were confronted with the responsibility of sounding that message to the world. It was staggering! A great and vitally important message, but only a handful of people who comprehended its meaning! And these, for the most part, were virtually penniless. 1BIO 193 1 They were still close to the 1844 disappointment, and only those who had been with them in the Advent Awakening would give any attention at all to what they might have to say. They studied "doors" in the heavenly sanctuary, open and closed, but there were no open doors before them to the religious world outside of the Adventists. So the burden of the third angel's message as first understood was for their former brethren. However, they gradually perceived that there were those who had not rejected the Advent message in 1844, and that there were children below the age of accountability for whom Christ ministered in the heavenly sanctuary. 1BIO 193 2 Then to James White, a youthful advocate of the Advent message, a schoolteacher who had the benefit of a year in school, came the message, presumably from heaven, that he must publish the positions of truth ardently held. He was inexperienced so far as editing and publishing were concerned, and with no financial backing. Admonished to start out by faith and write, write, write, he took his pen and began in the issuance of the four numbers of Present Truth. Through the school of experience he rather quickly learned the demands of writing, proofreading, publishing, circulating, and financing the printed page. God was preparing him for large responsibilities. 1BIO 193 3 He and his wife were buffeted by brethren who misunderstood him, hounded by poverty, bereaved by separation from children so they could travel and minister to the scattered flock. But they enjoyed a rich experience in God, and with wholehearted dedication they gained the preparation needful for the work that was before them. All this was in "the scattering time," 1844 to 1850. Now they were prepared to enter the openings of "the gathering time." The message was clear. Doctrinal beliefs were for the most part well established. Wrote Ellen White on December 13, 1850, "We know that we have the truth."--Letter 30, 1850. Taking Up Residence in Maine 1BIO 194 1 Returning to Maine, James and Ellen White passed through Portland and on to Topsham, with their eyes on Paris (Paris Hill today). They had been traveling for some weeks, and they wanted to take little Henry with them to see Ellen's parents, so they headed for Gorham and "Grandma's and Grandpa's" home. The young mother wrote: 1BIO 194 2 Friday [October 25], Brother Howland's family and my little boy went with us to Gorham to spend the Sabbath with our parents. Found them strong in the faith. We had a good season with them. We parted with them Sunday sorrowful, because we were obliged to part, but rejoicing that we were of one faith and that soon we should meet if faithful, nevermore to part.--Letter 26, 1850. 1BIO 194 3 When James and Ellen White came to Paris they anticipated that they would reside there through the winter. On November 1, 1850, she wrote, "We shall stay here at Paris some little time," and added: 1BIO 194 4 James is now getting out a paper here. It is an excellent place to get out the paper.--Ibid. 1BIO 194 5 From a letter written to the Hastings family a week later, we learn more: 1BIO 194 6 Our home is in Paris at Brother Andrews' within a few steps of the post office and printing office. So shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here.--Letter 28, 1850. 1BIO 194 7 The Whites arranged to stay at the Andrews home as boarders (Life Sketches of James White and Ellen G. White (1880), 278). Significant Conferences at Paris and Topsham 1BIO 195 1 On November 16 and 17, soon after the Whites settled in Paris, a conference was held. Ellen White described it in a letter to friends in Vermont: 1BIO 195 2 Our last conference was one of deep interest. Two were dug from beneath the rubbish. The present truth was presented in its clear light and it found way to the hearts of the erring. Before the meeting closed all were upon their knees, some were crying for mercy that had been coldhearted and indifferent, others were begging for a closer walk with God and for salvation. 1BIO 195 3 It was as powerful a time as I ever witnessed. The slaying power of God was in our midst. Shouts of victory filled the dwelling. The saints here seem to be rising and growing in grace and the knowledge of the truth.--Letter 30, 1850. 1BIO 195 4 Two months before, at the conference held at Topsham, October 12 and 13, there had been similar exciting experiences. Ellen White wrote of it November 7, just before the Paris conference: 1BIO 195 5 Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting. Sunday the power of God came upon us like a mighty, rushing wind. All arose upon their feet and praised God with a loud voice. It was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time. All were strengthened and refreshed. I never witnessed such a powerful time before.--Letter 28, 1850. 1BIO 195 6 Was the emerging church entering upon a period of emotionalism? Was this exciting and seemingly satisfying experience one that was to be encouraged and depended upon? In a vision given to Ellen White on December 24, God sounded a solemn warning, a warning that not only related to these exciting occasions but had a clear bearing on some unusual experiences of the previous two years in talking in unknown tongues. ------------------------Chapter 13--(1851) The First Winter of "The Gathering Time " 1BIO 196 1 Clearly a new day was dawning for the remnant church. But as it took on life it was threatened by certain perils. One of these was in the form of ecstatic experiences in connection with the conferences in Topsham and Paris, Maine, held in the autumn of 1850. James and Ellen White were present at both, and they partook of the experiences. Earlier ecstatic experiences, in the form of speaking in unknown tongues came to mind. There had been four such times in the previous thirty months. Two were of major importance, two less significant. Before presenting the restraining cautions of the vision of December 24, 1850, we should review these experiences. One led to encouragement and gave impetus to the work of God; the other misled in a doctrinal line. We present the affirmative first; the data for this comes largely from a Hiram Edson account, dated November 26, 1849, published in Present Truth. The Rescue of S. W. Rhodes 1BIO 196 2 S. W. Rhodes had labored diligently and effectively in the Advent Awakening in 1843 and 1844. He was a man of means, which he dedicated to spreading the message. When the time of the expected advent of Christ passed in 1844, Rhodes was humiliated. He withdrew from public contact and secluded himself in a forest in the heart of New York State, sustaining himself by hunting and fishing and raising a small garden. Hiram Edson knew where Rhodes was and twice journeyed by foot to the hideout and tried to persuade him to rejoin his brethren. Both attempts failed. 1BIO 197 1 On November 7, 1849, Edson started a third time in an attempt to rescue Rhodes. After walking fourteen miles, he felt impressed to turn back. With Rhodes uppermost in Edson's mind, he attended the conference at Centerport, New York, on Sabbath and Sunday, November 17 and 18. There he met Brethren Ralph and Belden, who had come from Connecticut, and James and Ellen White, who had come from nearby Oswego. The meeting was a "refreshing season." 1BIO 197 2 At the close of the conference, Edson told Ralph about Rhodes. He discovered that both he and Ralph were impressed that they should visit Rhodes together. That evening a half dozen joined in a season of prayer over the Rhodes case. Hiram Edson reported: 1BIO 197 3 Brother Ralph asked the Lord, in secret, to pour out his Spirit upon us if it was His will that we should go after Brother Rhodes. 1BIO 197 4 The Spirit was poured out, and it settled upon us, so that the place was awful, and glorious. While I was inquiring of the Lord if He had sent His servant so far to go with me to hunt up Brother Rhodes, at that moment Brother Ralph broke out in a new tongue, unknown to us all. Then came the interpretation--"Yes, to go with thee."--The Present Truth, December, 1849. 1BIO 197 5 The group knew that neither James nor Ellen White had much faith in the interest that was felt for Rhodes, and she cautioned Ralph "to be sure to get a clear duty from the Lord." She told him that she thought Edson's feelings for Rhodes were mere sympathy. Edson continues the story: 1BIO 197 6 The next morning we had a season of prayer, and the Spirit was richly poured out, and the Lord gave Sister White the following vision, which was contrary to her former opinion and feeling relating to our going after Brother Rhodes, up to the time that the Spirit took her off in vision.-- Ibid. 1BIO 197 7 From the account of the vision as recorded in Present Truth we quote the heart of the message: 1BIO 197 8 While in vision the angel pointed to the earth, where I saw Brother Rhodes in thick darkness; but he still bore the image of Jesus. I saw it was the will of God that Brethren Edson and Ralph should go. 1BIO 198 1 Then I was shown Brother Rhodes's past labors in the Advent cause; that he had been mighty in word and in deed. I saw him standing before the people, with the Bible in his hand, and a stream of light coming from his mouth, which found its way to the hearts of the people.... I saw that he had proclaimed the Advent with great confidence, and had shown his faith by his works, and when the time passed, the disappointment was very great.... 1BIO 198 2 I saw that Jesus was pleading His blood for Brother Rhodes, and that the angel was ready to enroll his name, as soon as he would come out of that dark place, and stand on all the present truth.... I saw that Brethren Edson and Ralph should make him believe there was hope and mercy for him, and tear him away, then he would come among the flock; and that angels would attend them on their journey.--Ibid., 35. 1BIO 198 3 Shortly after the vision, the two men started on their way to rescue Rhodes. They found him at work in a field by the Black River. They told him that they had come in the name of the Lord to get him to go with them to see the brethren and go with them into the kingdom. Again there was a speaking in an unknown tongue. Hiram Edson as eyewitness reported: 1BIO 198 4 God displayed His convincing power, and Brother Ralph spoke in a new tongue, and gave the interpretation in power, and in the demonstration of the Holy Ghost.--Ibid. 1BIO 198 5 Triumphantly, Hiram Edson reported: Brother Rhodes finally consented to come with us, and went about arranging his business in order to leave.... Friday, November 23, we returned as far as Brother Arnold's of Volney.... They were all rejoiced to see Brother Rhodes.--Ibid. 1BIO 198 6 The account closes with these words: He stands firm in all the present truth; and we heartily bid him Godspeed as he goes to search out and feed the precious, scattered flock of Jesus.--Ibid. 1BIO 198 7 Records of the influence and work of Elder Rhodes following this experience attest to his effective ministry. 1BIO 199 1 One point in connection with this experience is of particular interest, namely, the coolness of Ellen White toward the demonstration of speaking in an unknown tongue. She was unconvinced until a vision was given to her directly by God that the rescue of Elder Rhodes was in harmony with God's will. A Demonstration of Tongues that Misled 1BIO 199 2 A little more than a year before this there was a demonstration of tongues that placed endorsement on an erroneous interpretation of Scripture in connection with Sabbathkeeping. Joseph Bates, the apostle of the Sabbath truth, at the outset took the position that the Sabbath began at evening. Taking into account time problems in different parts of the world, Bates believed that the proper time to commence the Sabbath was equatorial time, or 6:00 P.M., the year around. This concept was generally accepted as men and women from the Adventist ranks began to keep the seventh-day Sabbath. Writing from Berlin, Connecticut, on July 2, 1848, James White reported: 1BIO 199 3 There has been some division [in Connecticut] as to the time of beginning the Sabbath. Some commenced at sundown. Most, however, at 6:00 P.M. A week ago Sabbath we made this a subject of prayer. The Holy Ghost came down; Brother Chamberlain was filled with the power. In this state he cried out in an unknown tongue. The interpretation followed, which was this: "Give me the chalk. Give me the chalk." 1BIO 199 4 Well, thought I, if there is none in the house, then I shall doubt this, but in a moment a brother took down a good piece of chalk. Brother Chamberlain took it and in the power he drew this figure on the floor [a circle divided by crossing horizontal and vertical lines and the figures, 12, 3, 6, and 9 written in, as on the face of a clock]. 1BIO 199 5 This represents Jesus' words. Are there not twelve hours in the day? This figure represents the day or the last half of the day. Daylight is half gone when the sun is south or halfway from each horizon, at twelve o'clock. Now go each way six hours, and you will get the twelve-hour day. At any time a year, the day ends at 6:00 P.M. Here is where the Sabbath begins at 6:00 P.M.--JW to "My Dear Brother," July 2, 1848. 1BIO 200 1 James White added, "Satan would get us from this time. But let us stand fast in the Sabbath as God has given it to us and Brother Bates. God has raised up Brother Bates to give this truth. I should have more faith in his opinion than any other man's."-- Ibid. 1BIO 200 2 With the seeming strong evidence that accompanied the confirmation of the six o'clock time, Sabbathkeeping Adventists continued to observe it until Bible study and a confirming vision in 1855 led them, assembled in the conference in Battle Creek, to observe the Sabbath from sundown to sundown. 1BIO 200 3 There were two other experiences, both of minor significance, one calling for John Andrews to enter the ministry and the other in connection with the ordination of Washington Morse to the gospel ministry. [See the series sdas and ecstatic experiences, The Review and Herald, March 15, 22, and 29, 1973.] In all the cases mentioned, those involved were of unquestioned integrity. Stabilizing Counsels Given by Vision 1BIO 200 4 It was at this time and under these circumstances that God stepped in at Paris, Maine, in December, 1850, with His stabilizing counsels. Ellen White wrote of it: 1BIO 200 5 We were united in praying last evening [December 24] for the Spirit of the Lord to fall upon us. God heard our earnest cries. I was taken off in vision. I saw how great and holy God was. Said the angel, "Walk carefully before Him, for He is high and lifted up and the train of His glory fills the temple."--Manuscript 11, 1850. 1BIO 200 6 Had they assembled on this Christmas Eve in expectancy of circumstances that would lead to shouting, and possibly being "slain by the Lord"? Were they looking for a repetition of what took place on the day of Pentecost? The circumstances, the timing, and the nature of the message given in the vision would strongly indicate that this might well have been so. 1BIO 200 7 Had we been in the group that evening, how carefully we would have watched all that took place and with what attention we would have listened as Ellen spoke while in vision. The sentences were short and disconnected--just expressions dropped as she watched a portrayal in vision. In this case, these utterances were very enlightening. We quote relevant portions as written down by someone present: 1BIO 201 1 Great and holy. Walk carefully before Him. High and lifted up. Everything in perfect order. Know what thou doest. Must be so. Move in order, move in order. A meaning to everything. Yea, how perfect, how beautiful, how lovely, is this order.--Manuscript 10, 1850. 1BIO 201 2 Souls are coming to the knowledge of the truth. The burden not on him [James White] alone.--Ibid. Look ye, let them go. They have not moved in God at all times. Encourage it not, for it will tend to destruction. There has been a stretching beyond. Look beyond the mortal.--Ibid. O how mighty, how glorious would Israel be if they would go according to the Word of God. Hast thou thought all was unadulterated? How liable is the enemy to work there. 1BIO 201 3 Does He frown upon His people, because they are jealous with a godly jealousy. What then? Truth, truth, present truth, the Word of God. Hold it before them. How beautiful to hold the Word of God. Thy ways are past finding out. He never erred in wisdom. Strive to lift the mind from self. Strive to let it dwell on high and lofty things.--Ibid. 1BIO 201 4 Have that the whole burden of the message. First, second, and third angels' messages. The force of it--how mighty it is, the mighty truth. 1BIO 201 5 O we thank Thee that we have received the truth. A poor, despised company, but how honored of God. Should one tarry that has the message? Fly, fly. Buckle the armor on. Do we expect to be free? Fight the good fight of faith.--Ibid. 1BIO 201 6 Look ye at the pattern. Follow Him, meek and lowly. Shut your eyes to everything but the truth.--Ibid. 1BIO 201 7 The next day, under the heading of "Vision at Paris, Maine," she wrote of what was revealed to her. Because of the importance of the matter, for it focused on erratic exercises, we quote at length, although in doing so there is some repetition of her exclamations while in the vision: 1BIO 201 8 We were united in praying last evening for the Spirit of the Lord to fall upon us. God heard our earnest cries. I was taken off in vision. 1BIO 202 1 I saw how great and holy God was. Said the angel, "Walk carefully before Him, for He is high and lifted up and the train of His glory fills the temple." 1BIO 202 2 I saw that everything in heaven was in perfect order. Said the angel, 1BIO 202 3 "Look ye; Christ is the head; move in order, move in order. Have a meaning to everything." Said the angel, "Behold ye, and know how perfect, how beautiful the order in heaven; follow it." ... 1BIO 202 4 Then the angel pointed to Fairhaven, and said, "Ye have not moved in God at all times. There has been a stretching beyond the movings of God, and have moved in self." 1BIO 202 5 I saw that the mind should be taken from the mortal and be raised to God. I saw that the exercises were in great danger of being adulterated, and their former opinion and knowledge in governing in a measure their exercises, therefore implicit confidence could not be placed in these exercises. 1BIO 202 6 But if anyone was lost to everything around him, and he should be in the state that Paul was in, whether in the body or out of the body, he could not tell, and God communicate to him through His angels, there would then be no danger of a mistake. 1BIO 202 7 I saw that we should strive at all times to be free from unhealthy and unnecessary excitement. I saw that there was great danger of leaving the Word of God and resting down and trusting in exercises. 1BIO 202 8 I saw that God had moved by His Spirit upon your company [at Fairhaven] in some of their exercises and their prompting; but I saw danger ahead.--Manuscript 11, 1850. (Italics supplied.) 1BIO 202 9 Note the cautious way in which Ellen White referred to the experience of one being led unmistakably by the Spirit of God, citing Paul's experience and words. The visions stood out in bold contrast from exercises that might be influenced by the preconceptions of the individual, motivated by emotions leading to the ecstatic. 1BIO 202 10 After making reference to some involvements in Massachusetts, she declared: 1BIO 203 1 I saw that the burden of the message now was the truth. The Word of God should be strictly followed and held up to the people of God. And it would be beautiful and lovely if God's people should be brought into a straight [place] to see the workings of God through exercises and visions. 1BIO 203 2 But I saw in our conference meeting some laid out the work that God was to give exercises, and rebels were to be purged out in the meeting; then the honest, conscientious ones began to tremble. [They think,] I am afraid I shall be purged out, and they take their minds from Jesus, and fix them upon themselves and others, and the meeting leaves them lower than it found them. I saw that we must try to lift our minds above self and have it dwell upon God, the high and lofty one.... 1BIO 203 3 I saw the burden of the message should be the first, second, and third angels' messages, and those who had any hope in God would yield to the force of that truth. How mighty and glorious it looked to me. O what privilege is ours, that of being among the children of God and believing the mighty truth, a poor, despised company, but how honored of God. 1BIO 203 4 I saw if Israel moved steadily along, going according to Bible order, they would be as terrible as an army with banners. Said the angel, Should any tarry that have the truth and can give an explanation of it from the Word of God? No, no! They must go quickly.--Ibid. 1BIO 203 5 This vision, given under the circumstances described above, had a far-reaching influence and served to guard the church at a critical point in its history. The Word of God was elevated, and visions were pointed out as safe guidance, but ecstatic experiences could have questionable backgrounds and be misleading. The "Review and Herald" Is Born 1BIO 203 6 When James and Ellen White took up residence in Paris, Maine, in late October, 1850, it was for the purpose of publishing the three angels' messages. James had suspended the publication of the Present Truth while they made the itinerary to Vermont, Canada, and Maine, from mid-May to mid-July, and while he was publishing the first four numbers of the Advent Review at Auburn, New York. In early November at Paris, Maine, he picked up the Present Truth again and put out number 11. In this he stated, "The brethren may now expect to receive a few numbers," and he called for those who could so do to write for the paper. He also brought out number 5 of the Advent Review, the final issue. It was devoted entirely to a reprint of portions of Joseph Bates's Second Advent Way Marks and High Heaps, a significant pamphlet reviewing the 1844 experience. Within a few days publishing plans changed. At the conference in Paris on Sabbath and Sunday, November 16 and 17, it was decided to combine the Present Truth and Advent Review into one journal. The new journal would be called The Second Advent Review and Sabbath Herald. 1BIO 204 1 The page size was 9 1/2 by 13 inches, as compared to the 7 3/4 by 10 inches for the Present Truth and the Advent Review. The masthead carried four names as the Publishing Committee: Joseph Bates, S. W. Rhodes, J. N. Andrews, and James White, and the subscription terms were "gratis, except the reader desires to aid in its publication." 1BIO 204 2 In his initial editorial statement addressed "To Our Readers," White declared: 1BIO 204 3 The Review and Herald is designed to be strictly confined to those important truths that belong to the present time. We hope to be able to send you this enlarged size of the paper quite often, containing a simple and clear exposition of those great and sanctifying truths embraced in the message of the third angel, viz.: the "commandments of God and the faith of Jesus."--Ibid., November, 1850. 1BIO 204 4 Then the editor called for the names of those who will "candidly read." He urged the distribution of publications available and notified all readers that the mailing lists of the Present Truth and the Advent Review were being used for this first number, but only those who responded as wishing the Review and Herald would be retained in making up the new list. Typically, he added: 1BIO 204 5 If any are not able to send means, we beseech them not to let this stop them from writing. We greatly desire to hear from such; and will cheerfully pay the postage on their letters.--Ibid. 1BIO 205 1 At that time, letter postage could be either prepaid or collected from the addressee. Difficult Days in Paris 1BIO 205 2 James and Ellen White faced difficult times in Paris. She wrote of it: We suffered many privations.... We were willing to live cheaply that the paper might be sustained. My husband was a dyspeptic. We could not eat meat or butter, and were obliged to abstain from all greasy food. Take these from a poor farmer's table and it leaves a very spare diet. Our labors were so great that we needed nourishing food. 1BIO 205 3 We had much care, and often sat up as late as midnight, and sometimes until two or three in the morning, to read proof-sheets. We could have better borne these extra exertions could we have had the sympathy of our brethren in Paris, and had they appreciated our labors and the efforts we were making to advance the cause of truth. Mental labor and privation reduced the strength of my husband very fast.--Life Sketches of James White and Ellen G. White (1880), 278. 1BIO 205 4 They did have with them in Paris their horse, Charlie, and the carriage. In early January, 1851, they lent these to Rhodes and Andrews to visit brethren in Canada and northern Vermont. James and Ellen had received a special invitation to attend a conference at Waterbury, Vermont. In spite of the fact that it was midwinter, they started out traveling by train and private conveyance. Finding one poor brother whom they felt should attend the conference to which they were traveling, they promised him if he would go they would give him their fare to aid in buying a horse, and ride with him. En route they called on Joseph Baker. Eager to see him attend the conference, they gave him $5 to pay his fare on the railroad, then they spent most of three days traveling in an open sleigh without blanket or buffalo robe to protect them from the January cold. Commented Ellen White, "We suffered much."--Ibid., 279. 1BIO 205 5 At the Waterbury conference they ran into distressing criticism. A whispering campaign had been started against James White in which many joined, even the venerable Joseph Bates. It was based on the opinion that the Whites had too good a horse, and as James had been very liberal in contributing to the conference, he must be making money. Wrote Ellen White: 1BIO 206 1 This was the reward he received. We were forced to wade through a tide of oppression. It seemed that the deep waters would overflow us, and that we should sink.--Ibid., 280. 1BIO 206 2 One discouraging episode followed another. Severe colds that took hold of him on the journey to and from Waterbury settled in James's lungs. Of the result wrote Ellen White: 1BIO 206 3 He sank beneath his trials. He was so weak he could not get to the printing office without staggering. Our faith was tried to the uttermost. We had willingly endured privation, toil, and suffering, yet but few seemed to appreciate our efforts, when it was even for their good we had suffered. We were too much troubled to sleep or rest.--Ibid., 280, 281. 1BIO 206 4 The situation finally came to the point where James declared, "Wife, it is no use to try to struggle on any longer. These things are crushing me, and will soon carry me to the grave. I cannot go any farther. I have written a note for the paper stating that I shall publish no more."--Ibid. As he stepped out of the door to take the note to the printing office, Ellen fainted. He returned, and she rallied in response to earnest prayer. The next morning at family worship she was taken off in vision. She wrote of what she was shown: 1BIO 206 5 I saw that my husband must not give up the paper, for such a step was just what Satan was trying to drive him to take, and he was working through agents to do this. I was shown that he must continue to publish, and that the Lord would sustain him.--Ibid., 281. 1BIO 206 6 So the Review and Herald continued to come from the press one or two issues a month until Number 13 was put out on June 9, 1851. With this White closed the first volume and they terminated their stay in Paris. The back page of the next-to-last issue carried an announcement disclosing their plans: 1BIO 206 7 All orders for publications, letters, and remittances should be sent in season to be received by the ninth of June, as we shall leave Paris for western New York about that time. Our post office address from the eighteenth to the twenty-third of June will be Camden, New York. From the twenty-fifth to the thirtieth of June, West Milton, Saratoga County, New York.--The Review and Herald, June 2, 1851. 1BIO 207 1 The notice included appointments for conferences to be held in New York State, Camden and West Milton. 1BIO 207 2 The next week the Review carried on its back page a message from James White concerning the paper: 1BIO 207 3 It seems duty to suspend the publication of the paper for a few weeks, to attend the conferences at Camden, and Milton, New York, and visit other places as the way may open. But we are satisfied that we must have a paper, and we would now suggest that it may be duty to have it published weekly. Does not the cause of truth require it? 1BIO 207 4 Our brethren are scattered in a wide field, and can be visited by the traveling brethren but seldom, and we think they need the weekly visits of a paper containing not only the evidences of our position, but the experience of those who are receiving the truth, and cheering accounts of the work in different parts of the field. Doubtless the brethren would be free to write, and thus contribute to the interest of the paper. 1BIO 207 5 Perhaps it should be published at a more central place, where the publications could be obtained with less expense, and where we could go out and spend the Sabbath with the brethren in different places. We now ask the brethren to write freely relative to the above suggestions.--Ibid., June 9, 1851 The 1851 Time Setting 1BIO 207 6 In 1850 Joseph Bates, entirely on his own initiative, published a pamphlet on the sanctuary, in which he sparked a time-setting rash. A statement on pages 10 and 11 read: 1BIO 207 7 The seven spots of blood on the golden altar and before the mercy seat I fully believe represent the duration of the judicial proceedings on the living saints in the Most Holy, all of which time they will be in their affliction, even seven years. God by His voice will deliver them, "for it is the blood that maketh an atonement for the soul" (Leviticus 17:11). 1BIO 208 1 Then the number seven will finish the day of atonement (not redemption). Six last months of this time, I understand, Jesus will be gathering in the harvest with His sickle, on the white cloud.--"An Explanation of the Typical and Antitypical Sanctuary by the Scriptures With a Chart," pp. 10, 11. 1BIO 208 2 This view was accepted by a few, mostly in New Hampshire and Vermont, but it was not taken up or advocated by the workers generally. Nevertheless, such teaching was a threat that could lead to confusion and disappointment. But at the conference at Camden, on Sabbath, June 21, Ellen White was given a vision on the point. The message of the vision was sent out in letters and then published a month later on the last page of a special number of the Review dated July 21 and hurried into the field: Dear Brethren, 1BIO 208 3 The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness. 1BIO 208 4 I saw that some were making everything bend to the time of this next fall--that is, making their calculations in reference to that time. I saw that this was wrong, for this reason: Instead of going to God daily to know their Present duty, they look ahead, and make their calculations as though they knew the work would end this fall, without inquiring their duty of God daily. In hope, E. G. White. 1BIO 208 5 In The Review and Herald, August 19, 1851, James White, with the message of the vision of June 21 ringing in his ears, published a well-reasoned article entitled "Our Present Work," in which he dealt firmly with the time-setting issue: 1BIO 208 6 It is well known that some of the brethren have been teaching that the great work of salvation for the remnant, through the intercession of our great High Priest, would close in seven years from the termination of the 2300 days, in the autumn of 1844. Some who have thus taught we esteem very highly, and love "fervently" as brethren, and we feel that it becomes us to be slow to say anything to hurt their feelings; yet we cannot refrain from giving some reasons why we do not receive the time.--Ibid., August 19, 1851 1BIO 209 1 Six numbered reasons were given in detail. We present excerpts: 1. The proof presented has not been sufficient.... The whole matter seems to us to rest on inference.... We confess that we have not been able to see it.... 1BIO 209 2 2. The message of the third angel does not hang on time. Time is not in the least connected with it.... 1BIO 209 3 3. We are now emphatically in the waiting time.... Give us time again, and we cease to be in a waiting position.... 1BIO 209 4 4. Our present position relative to the truths connected with the third message is based on positive testimony, and is stronger than time can be, or ever has been.... Connect time based on inference with the message, and our position is weakened. 1BIO 209 5 5. If it is the purpose of God that time should be embraced, we think the brethren generally would be called up to it.... It has not been received only where those who teach it have traveled, and presented it as a subject of importance.... 1BIO 209 6 6. To embrace and proclaim a time that will pass by would have a withering influence upon the faith of those who would embrace and teach it.--Ibid. 1BIO 209 7 Then White wrote in general terms: It has been our humble view for the past year that the proclamation of the time was no part of our present work. We do not see time in the present message; we see no necessity for it, and we do not see the hand of the Lord in it. And we have felt it to be our duty to let the brethren know that we have no part in the present movement on time, and that we believe that our present work and present duty is to strive to be united in presenting those important truths embraced in the third angel's cry.--Ibid. The Time Dropped Before the Expiration 1BIO 210 1 With the publication of the view given to Ellen White, and James White's clear-cut statement, Joseph Bates and others who had taken up the time message dropped it in the summer of 1851. It was considered of such minor importance that it was ignored in conferences held in the late summer, as noted by James White's second and last reference to "the time" in his report on the Oswego, New York, conference. He stated: 1BIO 210 2 The subject of the seven years' time was not mentioned. In fact, we know of no one in this State or in the West who teaches it. Some may suppose from our remarks in No. 2 [August 19, 1851] that the seven years' time is held by quite a large portion of the brethren; but it is not so. The view has been mostly confined to the State of Vermont, and we learn by Brother Holt that most of the brethren there have given it up.--Ibid., September 16, 1851 1BIO 210 3 Some, however, who did not have confidence in the visions, persisted in holding the view of the 1851 time. After it passed they found themselves in confusion. Reporting a conference held in Washington, New Hampshire, October 31 to November 2, Ellen White stated: 1BIO 210 4 The time has passed and left those who believed in it very low and dark, and the influence of those who believed the time has been very distracting.... 1BIO 210 5 Such confusion and distraction has followed the time and fighting against the visions! They had also lost the power of the third angel's message, and some of them were in complete darkness.--Letter 8, 1851. ------------------------Chapter 14--(1851) Mixed Experiences in "The Gathering Time" 1BIO 211 1 When James White began to publish the Present Truth in 1849 the reading audience he addressed was limited to those who had been in the first and second angels' messages. It was this same group he addressed in 1850 in the five numbers of the Advent Review. To a large degree it was this same group that he hoped to reach through the Second Advent Review and Sabbath Herald. The title indicates this. 1BIO 211 2 In the earlier two journals he did not hesitate to publish Ellen White's communications and references to the "visions." Volume 1 of the Review and Herald, however, coming out in early 1851, was being issued at the opening of "the gathering time"--a time that James White recognized as offering a door "open almost everywhere to present the truth," a time when, as he said. "many are prepared to read the publications who have formerly had no interest to investigate."--The Review and Herald, August 19, 1851. 1BIO 211 3 The marked change now appearing in the attitudes of the general public presented a challenge in setting forth truths that would win, and not be cut off through prejudice. James White cautiously refrained from publishing the visions in the thirteen issues of volume 1 of the combined journal issued at Paris, Maine. Nor did he make direct reference to the special experience of Ellen White. In the issue of April 21, 1851, he did introduce an article he titled "The Gifts of the Gospel Church." He opened his remarks by quoting Ephesians 4:11-14, in which the apostle Paul names the gifts: apostles, prophets, evangelists, pastors, and teachers. In a comprehensive presentation that filled nearly two pages, James defended the proposition of the gift of prophecy in the church, but he did not mention Ellen White. By mid-June, 1851, the growing number of church members were calling for the visions in published form. This led him to plan for the issuance of Extras of the Review just for the believers. He explained this in the first, and only, issue of an Extra. It carried the date of July 21, 1851, and was published between volume 1 of the Review, which closed with the June 9 issue, and volume 2, which opened August 5. The Whites were residing temporarily at the Jesse Thompson home near Ballston Spa, New York, only a few miles from Saratoga Springs. Concerted Plan to Publish the Visions 1BIO 212 1 Here is what he wrote of the plan in the Extra: This sheet is the form of the paper that we hope to publish once in two weeks.... We do not design this Extra for so general circulation as the regular paper, for the reason that strong prejudice exists in many minds against a portion of its contents. Those who judge of a matter before they hear are unwise. Says Paul, "Despise not prophesyings. Prove all things; hold fast that which is good." 1BIO 212 2 We believe that God is unchangeable, that He is "the same yesterday, and to day, and for ever," and that it is His will and purpose to teach His tried people, at this the most important period in the history of God's people, in the same manner as in past time. But as many are prejudiced against visions, we think best at present not to insert anything of the kind in the regular paper. We will therefore publish the visions by themselves for the benefit of those who believe that God can fulfill His word and give visions "in the last days."--The Review and Herald, Extra, July 21, 1851. 1BIO 212 3 White made a start by reprinting the visions as they first appeared in broadside form: (1) "To the Little Remnant Scattered Abroad," published in Portland, Maine, April 6, 1846, containing her first vision; (2) the vision concerning the Sabbath, published by Joseph Bates, at Fairhaven, Massachusetts, as "A Vision," vol. 1, No. 1, April 7, 1847. 1BIO 212 4 For this Extra, Ellen White, at "the request of dear friends," wrote a brief sketch of her experience (see Early Writings, 11-13) which filled the first page and ran over to the second. Her first vision, combined with the vision of the new earth, came next, following a significant four-line explanation: 1BIO 213 1 Here I will give the view that was first published in 1846. In this view I saw only a very few of the events of the future. More recent views have been more full. I shall therefore leave out a portion and prevent repetition. [Note: her first vision as published in 1847 by James White in a word to the "little flock" was the source, from which she left out "a portion."]--The Review and Herald, Extra, July 21, 1851. 1BIO 213 2 It took longer to get out the Extra than was at first anticipated. The printing was done in Saratoga Springs. On July 21, the date carried by the yet-unprinted Extra, Ellen White wrote to friends residing in Michigan whom she had met at a recent conference. She mentioned plans for the publication of a pamphlet carrying the visions: Dear Brother and Sister Dodge, 1BIO 213 3 I now sit down to address you a few lines. The reason I have not written before is my time has been improved. I have been writing out the visions for publication and expected them to be out sooner and then you could have them in print; but the first paper is delayed and you will be anxious to learn something of our calculations [which were to appear in the paper], I will wait no longer.... 1BIO 213 4 There is a stir all around here since the conference [in West Milton, June 27 to 29] reports are being carried. (Evil, of course.) Some are anxious to hear for themselves and will come to the meetings [at Ballston Spa]. 1BIO 213 5 The visions trouble many. [One was given in connection with the conference held at Milton.] They [know] not what to make of them. We shall have the visions published in pamphlet form, and if all the particulars are not published in the pamphlet, that I saw at Brother Cushman's, and if you desire it, I can write it off for you. As it was coming out so soon in the pamphlet, I thought that you would not wish me to write them all off for you. We now think that you can have the book in about four weeks. You must write us upon the reception of this.--Letter 4, 1851. 1BIO 214 1 This communication is quite informative. As they were publishing the Extra they decided to turn to a pamphlet or book as a means of making the visions available in permanent form. To begin with, they could use the same type already set for the Extra, and a little book would be more serviceable than the paper. 1BIO 214 2 James White was less optimistic about its early issuance. In a postscript he noted: 1BIO 214 3 I think Ellen has set the time too soon for the vision pamphlet to come out. I will get it out as soon as possible. Perhaps it will be completed in eight weeks.-- Ibid. 1BIO 214 4 White promised that it would contain sixty-four pages (four printing forms), and two thousand copies would be printed, at a cost of $5 per hundred. Ellen White's First Book 1BIO 214 5 Even though the pamphlet contained only sixty-four pages, A Sketch of the Christian Experience and Views of Ellen G. White, with more than twenty chapters, is considered the first Ellen G. White book. Most of the chapters were a reprinting of her messages to the church, first published in broadsides or articles. As the entire work was republished in 1882 and is the first section of Early Writings, the reader is referred to these early materials as may be found in his own library. Settling in Saratoga Springs, New York 1BIO 214 6 As James White closed up volume 1 of the Second Advent Review and Sabbath Herald, in Paris, Maine, he suggested that it would be well to find a more central place from which to send out the paper and other printed documents. He was looking for just such a place while at the conference at the Jesse Thompson home, just a few miles from Saratoga Springs. In her July 21 letter to Brother and Sister Dodge, Ellen White gave the up-to-date news: 1BIO 214 7 After you left us we began to inquire of the Lord what He would have us to do, or where we should publish, and it was shown me in vision that James must lay his hand to the work and strive to open the way, and if the way should bend before him, he must remain; but if it was shut up and did not open, we must go elsewhere. 1BIO 215 1 James has been doing as God showed me he must do, and the way has opened before him so that the first paper [the Extra] will be off today, and will be folded and in the [post] office tomorrow morning. He does his publishing at Saratoga [Springs], nine miles from here. 1BIO 215 2 We have not yet got a house. We shall get one as soon as possible near the Springs where it will be only a few miles from the printing office. We expect our friends this week from Maine, and in about three weeks shall be entirely settled, if not before.--Ibid. 1BIO 215 3 The friends from Maine referred to were her sister Sarah and Sarah's husband, Stephen Belden, who would help with publishing, and Clarissa Bonfoey. The latter would bring with her the Whites' 2-year-old Edson who had been in her care. Within days the Whites found a house, borrowed furniture from fellow believers, and set up housekeeping. The first number of volume 2 of the Review and Herald came from the press on August 5, 1851, some two weeks after the Extra. With the little vision pamphlet soon to go to press, no further issues of the Extra were published. Ellen was now 23 and James had, just the day before, turned 31. Soon 23-year-old Annie Smith, a very talented young woman, joined the publishing family. She was a new believer from New Hampshire, and very competent. She gave much-needed help in issuing the Review and Herald. Writing to the Howlands on November 12, Ellen White stated: 1BIO 215 4 Annie Smith is with us. She is just the help we need; she takes right hold with James and helps him much. We can leave her now to get off the papers and can go out more among the flock.--Letter 8, 1851. 1BIO 215 5 So through the fall and winter of 1851-1852 the Whites divided their time between publishing and field work. One tour was particularly fruitful, although strenuous. In The Review and Herald, November 25, 1851, is an editorial report that White titled "Our Tour East." The itinerary began October 23 with conferences at Medford, Massachusetts, in the Boston area; there was a conference at Washington, New Hampshire, and three in Vermont: Bethel, Johnson, and Vergennes. They were back home on November 18. Moves Toward Order and Organization 1BIO 216 1 In recent visions Ellen White's attention was called to the order in heaven, and she was shown that the believers must imitate this. At these conferences two points stood out: (1) church organization, and (2) the importance of the visions and their place in the emerging church. In the published report given by James White, and in James's and Ellen's correspondence, another feature stands out, namely, the number of believers who came together for these conferences. The meetings usually opened on Friday evening at six o'clock--the time they then commenced the observance of the Sabbath--and ran through Sabbath and Sunday. James White exuberantly reported from Waterbury, Vermont, in a general letter: 1BIO 216 2 Our conferences at Medford, Washington, Bethel, and Johnson have been wonderful. We are astonished at the marvelous work of God. My words but faintly express my ideas--the facts in the case.--JW to "Dear Brethren in Christ," November 11, 1851. 1BIO 216 3 He reported seventy-five present at Medford, eighty at Washington, and at Johnson, ninety to one hundred. One thing that made the moves toward church order seem desirable was the destructive work of Stephen Smith, of Unity, New Hampshire, a few miles from Washington. In 1850 he was entering the field of public ministry but was swept off his feet by the 1851 time setting projected by Bates. He refused to accept the warning counsel that time was no longer a test, picked up other strange ideas, and joined the opposition. At the conference in Medford, Massachusetts, James and Ellen White were met by his work. 1BIO 216 4 James wrote: When we arrived there, disunion existed among the brethren. They had been visited by Stephen Smith and J. Hart, who had tried to prejudice them against us. It had had a bad effect, but we went on with the meeting. There were eleven from Fairhaven and seven from Maine.... It was a meeting of labor. Not a lecture given. 1BIO 217 1 The burden of the meeting was church order, pointing out the errors of S. Smith, H. W. Allen, and the importance of church action as to the course of some brethren. 1BIO 217 2 Ellen had a vision. Saw that the frown of God was on us as a people, because the accursed thing was in the camp, that is, errors among us, and that the church must act, and the only way to do Brethren Allen and Smith good was to withdraw fellowship from them, in their present position. All acted on the light given, all received the vision, and, even to an individual, all raised the hand to withdraw fellowship from them.-- Ibid. The Conference at Washington, New Hampshire 1BIO 217 3 The next conference was at Washington, New Hampshire, where the Adventists first began to keep the Sabbath about the time of the disappointment in 1844. In a letter to the Howlands in Topsham, Maine, written from the E. P. Butler home [E. P. Butler was the father of George I. Butler, who served the church in prominent positions for many years.] in Vermont on November 12, near the close of their tour, she described the meeting at Washington in detail. The letter, which in typed form fills seven pages, gives illuminating glimpses of what took place. Butler had gone down from Vermont to attend the conference. At the time he sympathized with Steven Smith and was opposing the visions. The opening lines set the tone of the experiences: 1BIO 217 4 Here we are at Brother Butler's. O how changed everything is here. God has wrought for us mightily, praise His holy name. 1BIO 217 5 At Washington the Lord took the rule of the meeting Himself. Stephen Smith and Brother Butler were present. There were about 75 present, all in the faith. Brother Stephen Smith was filled with the wrong spirit. J. Hart and himself had filled the minds of many of them with prejudice against us; false reports had been circulated. The band had been sinking and had lost the power of the third angel's message. They were sickly, but knew not the cause, but the reason was that there was an accursed thing in the camp and by the assistance of God we were trying to get it out of the camp.... 1BIO 217 6 [On Sabbath] I was ... taken off in vision.... The state of things was revealed to me in Washington, which I declared plainly to them. The vision had a powerful effect. All acknowledged their faith in the visions except Brother Butler and S. Smith. We all felt it duty to act, and by a unanimous vote of the brethren, S. Smith was disfellowshipped by the church until he should forever lay down his erroneous views.... [For a fuller report of Stephen Smith's erratic experience and his final turnaround after reading a testimony left for twenty-eight years in an unopened envelope, see appendix C.] 1BIO 218 1 Sunday Eve, after we had disfellowshipped Brother Smith (in the afternoon) we had a glorious season. Many confessed that they had been prejudiced against us by different individuals such as S. Smith and J. Hart, but they praised God that they had seen us and were convinced that the visions were of God.... 1BIO 218 2 Monday ... we held another meeting and it was the best meeting of the whole. Sweet union and love prevailed in the meeting. We then sung the farewell hymn and with sad yet joyful hearts parted, sad that we must part with those we love so well and had taken such sweet counsel with; but joyful that our hearts had been strengthened and comforted together, and that the clear light of truth had shone upon us, and that we were soon to meet to part no more, where no discord or disunion reigns.--Letter 8, 1851. 1BIO 218 3 James White reported November 11 in his general letter that "at Washington we met Brother Smith, hard, hard, full of errors." "It was a battle.... Sunday, Brother Smith was present. Hard as ever. We talked plain. Finally the conference voted to withdraw from him." In his published report of this conference he stated that it was one of great profit. He noted: 1BIO 218 4 A committee of seven was chosen (see Acts 6) to attend to the wants of the poor, and we have reason to believe that it will be a great pleasure for them to do so.--The Review and Herald, November 25, 1851. 1BIO 218 5 This is the first record of such steps being taken as the brethren began to move toward organization, that there might be order in the church. 1BIO 218 6 At the close of the conference that Monday, a request was received from Sister Mead, who was afflicted with a "slow fever," for anointing and prayer for her healing. Of this Ellen White reported: 1BIO 219 1 We went into a room by ourselves, Brethren Holt, Wheeler, Stowell, James and self. After I had anointed her with oil we prayed over her and she was healed every whit.--Letter 8, 1851. 1BIO 219 2 The immediate healing of Sister Mead was so marked that those acquainted with the circumstances thought of another serious case, of which Ellen White wrote: 1BIO 219 3 That night we got into a rowboat and went on to the pond about one mile to Brother Mead's. His sister was there with a very sick child. We anointed it with oil and prayed over it, and God heard our prayers. Then the two Brothers Mead rowed us back again in the night.--Ibid. The Bethel, Vermont, Conference 1BIO 219 4 The next conference was held at the home of Washington Morse, at Bethel, Vermont. "We anticipated many trials at this meeting," wrote James White, "but were happily disappointed." He explained: 1BIO 219 5 The Lord worked gloriously for His people. Brethren Holt and Wheeler were present. Here also the importance of union was dwelt upon, and the Holy Spirit seemed to break down all opposing influences, and the honest children of God were made one.--The Review and Herald, November 25, 1851. 1BIO 219 6 In her report to the Hastings, Ellen White went into more detail, painting a vivid picture of what took place at these meetings with the companies of believers. Of the Bethel meeting she noted: 1BIO 219 7 Brother Butler was at that meeting; also Brother Josiah Hart, who was so strong on the time, and after it passed by, got a substitute, the "age to come," and was carrying that about, and such confusion and distraction has followed the time and fighting against the visions! They had also lost the power of the third angel's message, and some of them were in complete darkness. Brother Hart was stiff and unyielding enough. 1BIO 220 1 I got up and told him what God has shown me concerning him. Brother Butler began to break away and come into the clear light. In the morn [Thursday] we all seemed to have an agonizing cry for God to work like Himself, a wonder-working God. Our prayers were answered, the power of God came down; it was a good season; angels were hovering over us. 1BIO 220 2 I was taken off in vision and saw just the state of things there, and just the state that Brother Baker was in, and Brother Hart and Butler. I got up and told the vision. It had quite a powerful effect. Brother Hart began to give way a little and break down, but still he did not confess much. Brother Butler came almost out there at Bethel. I had some straight messages to bear to different individuals which had their effect. When we parted, we parted in love, and union prevailed among nearly all.--Letter 8, 1851. The Conference at Johnson, Vermont 1BIO 220 3 As the conference opened at Johnson, Vermont, some present pressed hard on the matter of the 1851 time. One brother declared that "he was not sure but something did take place, that Jesus did leave the Most Holy the time they said He would. He was happy; these were the happiest days of his life."--Ibid. Ellen White continued the story: 1BIO 220 4 He went on in this strain with such a wild spirit that all were disgusted with him. The Spirit of God came upon James. He arose and rebuked him in the name of the Lord. His mouth was closed in a moment. He could not say ... anything through the meeting. He was rebuked by God. This was a great help to the meeting and a great help to Brother Baker. 1BIO 220 5 I got up and told them what God had shown me about some trying to get a substitute after the time passed. Some would get Jesus upon the great white cloud, others would be looking to old Jerusalem or, as they called it, the "age to come." ... 1BIO 220 6 I talked plainly. The Lord helped me. I showed them how the messengers that had been toiling in the scattering time had labored to get the truth before them, how much they had suffered, and now when God's cause was prospering they embrace the third angel's message and enter into the labors of the chosen messengers of God and lift up their heel against them.--Ibid. 1BIO 221 1 On Sabbath there were one hundred present; G. W. Holt and James White preached. Sunday morning, before the preaching, Mrs. Butler confessed that she had been wrong. Butler himself "talked very well," wrote Ellen White, and "there was a confession made all around with weeping." It was a dramatic meeting described by Ellen White: 1BIO 221 2 I got up and told my vision about Brother Baker and Hart and others. I never had it in a more clear manner. I told Brother Baker his going to the churches to proclaim the third angel's message was all wrong, that he had to tame down that message or he could not have got into the churches and that he had been taking the children's bread and giving it to dogs. I told him just how his case was shown to me. 1BIO 221 3 I also told them all that the messengers of God should be perfectly united in their views of Bible truth and should consult with each other and should not advance any new view until they first went to the messengers and examined those views with the Bible, and if they were correct let all the messengers spread them and if they were error lay them to one side. Then the gospel seed would be sown in union and raised in strength; all the messengers east and west, north and south, would be telling the same story.... 1BIO 221 4 In the afternoon after James talked, Brother Baker arose. None knew what he was about to say. He told them that every word of the vision related in the forenoon concerning him was every word of it truth, just exactly as it was. (I saw in vision that Brother Baker had not had any bitter feelings towards us like some others.) He referred to this in particular. He knew it to be just so. 1BIO 221 5 "Well, now," says he, "you will say, 'What is Brother Baker going to do with the visions?' I will tell you. It is high time for me to decide there is no halfway work about this business. The visions are all of God, or there is none of them of God. 'Well,' say you, 'what is Brother Baker going to do?' Believe the visions. 1BIO 221 6 "I see that they are inseparably connected with the third angel's message, and if I give up the visions, I must give up the third angel's message, and if I give up the third angel's message, I give up that we have had the first and second, and if I give up that we have had the first, second, and third angels' messages, I give up the Word of God, my Christian experience, and am an infidel at once."--Ibid. 1BIO 222 1 It was a traumatic experience, and not only was Baker involved. Ellen White continued the account: 1BIO 222 2 I never witnessed such a melting, weeping time before. (Brother Butler had taken his stand the day before and told the brethren and sisters in public where to find him, on the side of the visions. "I believe them to be of God, I am a full believer in the visions, so you know where to find me.")--Ibid. 1BIO 222 3 Relief came to all present, but this was not all. At a meeting held Monday morning, the power of God rested on the company of believers, and Ellen White was given a vision that, when she related it, comforted Brother Baker and made him strong. He was not to sink down but was admonished by the angel, "Feed the sheep, feed the sheep." She wrote regarding the feeling that existed when the conference closed: 1BIO 222 4 We parted with the brethren and sisters while sweet love and union prevailed among all.--Ibid. 1BIO 222 5 In his report of the Johnson experience in the Review James White pointed out that "the meeting was most manifestly led by the Holy Spirit.... It seemed wonderful that a meeting of such intense interest, where the brethren had such deep feeling, should be so free from unpleasant excitement." Finding it difficult to reach for words that expressed his feeling, he declared: 1BIO 222 6 Though every heart felt deeply, yet the sweet, gentle spirit of Jesus reigned, and the God of peace and order was glorified.--The Review and Herald, November 25, 1851. The Conference at Vergennes, Vermont 1BIO 222 7 The next meeting, the third in Vermont, was called on short notice and held at the home of Elon Everts. "Brother Everts," wrote Ellen White, "is a blessed brother, but has been in the 'age to come' all over and he said he could not give it up."--Letter 8, 1851. And she added: 1BIO 223 1 He held such a strong mixture of views that if followed out would lead to spiritualism of the worst kind, such as spiritual wifery. 1BIO 223 2 On Sabbath evening she had a vision in which she was shown that "the accursed thing must be put out of the camp" or the church would suffer. She wrote: 1BIO 223 3 After I had the vision and told it, Brother Everts began to confess and break down before God. He gave up his "age to come" and felt the necessity of keeping the minds of all on the third angel's message. 1BIO 223 4 I had as solemn a view at that time as I ever had in my life. The next day we went to Henry Allen's, and God gave me a cutting message for him and I dared not daub with untempered mortar. Never did I have such a cutting message for anyone before. He did not break down. We withdrew all fellowship from him until he should give up his spiritual union views and get right. We left the brethren and sisters there in a much better state than we found them.--Ibid. 1BIO 223 5 Back in Saratoga Springs by mid-November, they found everyone well. The work had gone on in their absence with only one issue of the Review missed. As James picked up his work at the Review "office" he declared: 1BIO 223 6 We never felt so good courage to toil on in this cause as now. God blesses every effort His children make to advance this cause, and certainly we should be encouraged. We witnessed tenfold more good accomplished on this tour than we anticipated. It is God's marvelous work, and He shall have all the praise.--The Review and Herald, November 25, 1851. 1BIO 223 7 Soon the back pages of the Review and Herald were carrying notices of conferences through late December and into January, and James and Ellen White would attend some of those in northern and western New York. Testimony Concerning Using Tobacco 1BIO 224 1 On December 14 Ellen White wrote a letter as follows: Dear Brother Barnes, 1BIO 224 2 I received a few lines from Brother Hewett. He wishes me to write whether I have seen in vision [that] it is wrong to use tobacco. 1BIO 224 3 I have seen in vision that tobacco was a filthy weed, and that it must be laid aside or given up. Said my accompanying angel, "If it is an idol, it is high time it was given up, and unless it is given up, the frown of God will be upon the one that uses it, and he cannot be sealed with the seal of the living God. If it is used as a medicine, go to God; He is the Great Physician, and those that use the filthy weed for medicine greatly dishonor God. "There is a balm in Gilead, there is a Physician there. Be ye clean that bear the vessels of the Lord." 1BIO 224 4 I saw that Christ will have a church without spot or wrinkle or any such thing to present to His Father, ... as He leads us through the pearly gates of the New Jerusalem.... After Jesus has done so much for us, will anyone be undecided whether to deny himself of the filthy weed for His sake? We must be perfect Christians, deny ourselves all the way along, tread the narrow, thorny pathway that our Jesus trod, and then if we are final overcomers, heaven, sweet heaven will be cheap enough.--Letter 5, 1851. 1BIO 224 5 She wrote understandingly of the struggle some will have to leave off the use of tobacco, and suggested that they do as S. W. Rhodes did when he was battling to break away from its use. "He called for the brethren to pray for him," she wrote, "and we did. He was cured and has desired none since." She counseled: 1BIO 224 6 Go to God, dear brother; wrestle with Him and you can overcome. Pray in faith, nothing doubting. Jesus will be touched with the brother's infirmities.--Ibid. The Midwinter Tour in Western New York 1BIO 224 7 Leaving Saratoga Springs on December 22 or 23, James and Ellen White were in Camden for the conference held on December 25 ( The Review and Herald, February 3, 1852), and for the next seven weeks visited scattered groups of believers and churches over a wide area in northern and western New York. They stopped at Oswego going, and also on their return trip six weeks later (Ibid., February 17, 1852). At the David Arnold home in nearby Volney they found Marion Stowell helping in the home, for Mrs. Arnold was quite ill. Marion had been there two and a half years and was much worn. The Whites saw that a change in her surroundings was absolutely essential. They urged her to go with them as they continued their homeward trip by sleigh. First, there was the fifteen miles north to Oswego for the weekend meetings of February 8 and 9, and then to Lorain forty miles beyond as they traveled east. Marion being ill, it was a difficult time for her, especially as the snow was melted in places, leaving bare ground for the runners of the sleigh to traverse. Marion recounted the events after leaving Lorain for the White home in Saratoga Springs in a letter to Ellen White written in 1908: 1BIO 225 1 We left all greatly encouraged, as you started for your home at Saratoga. We had not gone many more miles when you said, "James, everything that was shown me about this trip has transpired but one. We had a little meeting in a private family. You spoke with great freedom on your favorite theme, the near coming of Christ."--DF 439, Marion Stowell Crawford to EGW, October 9, 1908. 1BIO 225 2 To this James White responded: "It is impossible to transpire on this trip as there is not an Adventist family between here and Saratoga. We will put up at a hotel tonight, and we surely wouldn't have a meeting there, and tomorrow afternoon will reach home. It must occur on our next trip." 1BIO 225 3 [Ellen replied:] "No, James, it was surely on this, as nothing has been shown me of the next one, and it is three months before we take another. It was shown me on this trip, yet I can't see how it can come to pass."--Ibid. 1BIO 225 4 Marion recounts that the subject was dropped at that point. Near sundown, James said, "Ellen, who did Emily Cady marry?" She gave him the name and said, "I do not know where they live." He replied, "I do, and I think this is the place." On inquiry, it was found that they lived a house or two away, and the traveling party was heartily welcomed. Marion Stowell reported: 1BIO 226 1 Supper over, Emily said, "Brother White, would you mind speaking to my neighbors on the near coming of Christ? I can soon fill both rooms. They have heard me tell so much about you both, they will come."-- Ibid. 1BIO 226 2 They did come, and every corner of the two rooms was filled. After the meeting James White exclaimed, "Ellen, I never spoke to a large crowd with greater freedom than this evening." It seems that the connection between the vision and the evening meeting was not thought of till they were driving into Saratoga Springs. Wrote Marion Stowell in her letter to Ellen White. "Not once from that time to this has Satan ever tempted me to doubt your visions."-- Ibid. Back Home in Saratoga Springs 1BIO 226 3 James White's report at the end of the seven-week tour in midwinter was optimistic: 1BIO 226 4 We reached home the thirteenth, and found our friends in good health and spirits. Sister [Annie] Smith, who has had the care of the paper in our absence, seems happy with her charge. Our health is improved by traveling. We are all very happy to see the cause of truth rapidly advancing.--Ibid., February 17, 1852 1BIO 226 5 On the back page of the same issue he makes an interesting proposition regarding the work of publishing the message: 1BIO 226 6 We think the time has come when a press should be owned by Sabbathkeepers. Now our work is being done on the Sabbath, which is very unpleasant and inconvenient. It also costs much more than it would if we had an office of our own. Will the committee take this matter in hand?--Ibid. 1BIO 226 7 He called a conference to be held in the vicinity of Saratoga Springs, and to commence Friday, March 12, 1852. The next issue pinpointed the matter, calling it to convene at the house of Jesse Thompson, two miles from Ballston Spa, New York, at 10:00 A.M. ------------------------Chapter 15--(1852) Girding Up for a Mighty Thrust 1BIO 227 1 As the "messengers" and friends of the cause committed to heralding the third angel's message assembled in the commodious home of Jesse Thompson, midmorning, Friday, March 12, the topic of prime interest was publishing the truth through the press. The Thompson home was in the country, nine miles from Saratoga Springs, where the fourteen numbers of volume 2 of the Review and Herald had been published. Attending that conference Friday morning were Joseph Bates, S. W. Rhodes, G. W. Holt, Frederick Wheeler, J. C. Day, Joseph Baker, William S. Ingraham, Ira Wyman, Heman Churchill, G. W. Morse, Hiram Edson, and James and Ellen White. They were joined by the Review staff and believers from nearby. Had not the meeting been called on such short notice, others would have been present. The report of the work done that Friday was faith-challenging: 1BIO 227 2 The subject of publishing the paper was introduced. Several brethren spoke of the disadvantages of having it published as it has been, and of the propriety of having an office at the control of Sabbathkeepers. And after investigating the matter it was decided by a unanimous vote (1) that a press, type, et cetera, should be purchased immediately, (2) that the paper should be published at Rochester, New York, (3) that Brethren E. A. Pool, Lebbeus Drew, and Hiram Edson compose a committee to receive donations from the friends of the cause to purchase the press, type, et cetera, and to conduct the financial concerns of the paper, (4) that the brethren abroad be requested through the next number of the Review and Herald to choose agents in their churches to receive donations for the purpose of establishing the press, and carrying forward the publishing of the paper, and (5) that those donations that are immediately sent in should be sent to Hiram Edson, Port Byron, New York. 1BIO 228 1 It was thought that $600 would be sufficient to establish the press at Rochester.--Ibid., March 23, 1852 1BIO 228 2 The conference continued through Monday, March 15. "The brethren came together," wrote James White, "with a desire to be benefited and benefit each other. Not to establish any peculiar [new] views of their own, but to be united in the truth."--Ibid. 1BIO 228 3 One matter of rather far-reaching significance came up on Monday. White reported: 1BIO 228 4 The subject of holding conferences in different parts of the field, especially where the brethren have but recently embraced the truth, was introduced, and investigated with much feeling. There seemed to be but one view of the subject, that small conferences and many of them would prove a great blessing to the cause. And that those brethren who have recently embraced the Sabbath should not be neglected, but that they should have the labors of suitable brethren who shall hold such meetings with them. 1BIO 228 5 It was thought that there should be two to travel in company in the State of New York and Canada West, and two to travel in New England and Canada East, whose work should be to hold conferences.--Ibid. 1BIO 228 6 In harmony with this, one committee was appointed to look after the east and another committee to care for the interests in the west. 1BIO 228 7 The call for the conference at the Thompson home had declared its object to be that those who teach the message of the third angel might "examine more fully their present position" in preparation to go forth in "union and strength" (Ibid., March 2, 1852). James White's report of the meeting would indicate that this objective was met: 1BIO 228 8 The Spirit of the Lord was with His servants during the entire meeting, and love and union prevailed. The business meetings were pleasant and free. All seemed willing to act, and ready to act in union, and to act now. The word was preached with freedom, and the examination of some points of doctrine touching the present message was conducted in harmony.--Ibid., March 23, 1852 Status of Publishing the Review 1BIO 229 1 In vision Ellen White had been shown that "James must lay his hand to the work and strive to open the way," and if the way opened he must stay by and publish (Letter 4, 1851). In Saratoga Springs the way had opened to publish, and James White, in the last issue of volume 2 of the Review, made a statement regarding finances: 1BIO 229 2 We would say that $150 was raised at the Camden Conference, June, 1851, to commence the present volume. This sum, with the receipts since that time, will only pay for this volume.--Ibid. 1BIO 229 3 He pleaded for financial support, not large gifts but "each having the pleasure of doing something, and sharing the blessing, instead of a few freehearted souls doing the whole." He continued: 1BIO 229 4 In fact, we cannot see how the paper can benefit such as are not ready to make an effort to sustain it. We cheerfully send the paper free of charge, and shall continue to do so, and hope these remarks will lead all who profess to believe and love the present truth to act their part in sustaining the publication of the paper and books.--Ibid. 1BIO 229 5 He thought the next issue would appear in May; he solicited "matter for the paper, either original or selected," and called on all to be free to write. Establishing a Publishing Office in Rochester, New York 1BIO 229 6 Steps were taken immediately to carry out the actions of the conference at Ballston Spa. A printing press was purchased in New York City and the stocks of papers and pamphlets, along with their meager household equipment and personal belongings, were packed and shipped from Saratoga Springs. As money was scarce, they had to borrow to pay the freight westward across the State. In Rochester they found, at 124 Mount Hope Avenue, a home thought sufficiently large to accommodate the publishing house family and the printing equipment. The rent of $14.50 a month seemed to be within their ability to pay. As the house stood on about an acre of land, there was space for a garden. On April 16 Ellen White described their circumstances in a letter to the Howland family: 1BIO 230 1 We are just getting settled here in Rochester. We have rented an old house for $175 a year. We have the press in the house. Were it not for this, we should have to pay $50 a year for office room. 1BIO 230 2 You would smile could you look in upon us and see our furniture. We have bought two old bedsteads for 25 cents each. My husband brought me home six old chairs, no two of them alike, for which he paid $1, and soon he presented me with four more old chairs without any seating, for which he paid 62 cents for the lot. The frames were strong, and I have been seating them with drilling. 1BIO 230 3 Butter is so high we do not purchase it, neither can we afford potatoes. Our first meals were taken on a fireboard placed upon two empty flour barrels. We are willing to endure privations if the work of God can be advanced. We believe the Lord's hand was in our coming to this place.--Life Sketches of James White and Ellen G. White (1880), 287. 1BIO 230 4 William C. White, born in Rochester two years later, in his Review and Herald series "Sketches and Memories of James and Ellen G. White," gives us a picture of the publishing house family: 1BIO 230 5 At first there were James and Ellen White; little Edson, and his nurse Clarissa Bonfoey; Stephen and Sarah Belden, and Annie Smith. Soon Jennie Fraser was employed as cook. For a short time Thomas and Mary Mead were members of the family and office force. Then came Oswald Stowell, who acted as pressman. 1BIO 230 6 In the autumn, Warren Bacheller, a boy of 13, joined the force, and served as roller boy while learning typesetting. In the spring of 1853, Uriah Smith joined the family, and in the autumn, George Amadon, a young man of 17, also became a member of the little company. These three were to grow gray in the service of the Review and Herald. Later on they were joined by Fletcher Byington, a son of John Byington, of northern New York.... 1BIO 231 1 It was necessary to employ a skilled printer to superintend the work and teach the beginners. For this position a very competent man was found in Lumen V. Masten, with whom Elder White had become acquainted in Saratoga Springs.--The Review and Herald, June 13, 1935. 1BIO 231 2 The Washington hand press, other needed equipment, and the type purchased in New York cost more than $600. Hiram Edson advanced the money on a short-term loan; James White called for donations with which to pay this debt, if possible by mid-June, and work began. The first issue of volume 3 of the Review, bearing the publication date of May 6, was ready in type before the press arrived, so was "struck off" on another press in the town. The masthead lists as a publishing committee, Joseph Bates, J. N. Andrews, and Joseph Baker; James White was named editor. The paper would appear semi-monthly. The "terms" were stated: "Gratis. It is expected that all the friends of the cause will aid in its publication, as the Lord has prospered them."--Ibid., May 6, 1852. A poem from the pen of Annie Smith titled "The Blessed Hope" filled column one and half of column two of the first page. The articles related to the third angel's message, and White's editorial reviewed the past and dealt with present work. The Tour East 1BIO 231 3 Soon after the Whites had settled in Rochester, a letter from Ellen's mother informed them that her brother Robert was dying of tuberculosis at the family home in Gorham, Maine. James had trained the staff quite well while at Saratoga Springs, and Lumen Masten was on hand to manage the office. So with faithful Charlie at hand to convey them by carriage, he and Ellen planned a trip east that would take two months. The Review of June 24 set his plans before the companies of believers: 1BIO 231 4 We now design making a tour east, and spending several weeks, holding conferences where they are most needed. On our way east, we could hold meetings at Coughdenoy, Lorain, at some central place in St. Lawrence County, Panton, Vermont; Washington, New Hampshire; Portland, Maine; and Bangor. Returning, hold meetings at Boston, Leverett, and Ashfield. 1BIO 232 1 Will those who wish us to hold conferences with them write in season, to give notice of such conferences in the Review and Herald. We shall not be confined to the places named. Have mentioned them to give some idea of the intended tour. We shall probably be able to leave Rochester by the first of August.--Ibid., June 24, 1852 1BIO 232 2 In mid-June, while visiting a nearby company of believers over the weekend, they were pleasantly surprised. James White wrote about this: 1BIO 232 3 Brother Drew being informed of our intended Eastern tour, and seeing that our carriage was about falling to pieces, purchased and gave us a suitable carriage for which he paid $85. For this we thank God, also our brother, His steward.--Ibid., July 8, 1852 1BIO 232 4 The couple planned to take 3-year-old Edson with them. As the summer wore on, cholera struck Rochester with heavy mortality. Ellen White described the scourge: 1BIO 232 5 All night long the carriages bearing the dead were heard rumbling through the streets to Mount Hope Cemetery. This disease did not cut down merely the low, but it took from every class of society.... As we passed through the streets of Rochester, at almost every corner we would meet wagons with plain pine coffins in which to put the dead.--Life Sketches of Ellen G. White, 143. 1BIO 232 6 Just as they were to start on their carriage tour east the dread disease invaded the White home. Little Edson was stricken. Of course, their first resort was to pray for his healing. "I took him in my arms," wrote Ellen White, "and in the name of Jesus rebuked the disease." He felt relief at once; as a sister commenced praying for the Lord to heal him, Edson looked up and said, "They need not pray any more, for the Lord has healed me."--Ibid., 144. But James did not dare start on their journey until Edson had improved sufficiently to call for food. He did that afternoon, Wednesday, July 21, and they started, for they had nearly one hundred miles to cover in the next two days to fill their first appointment at Oswego. 1BIO 233 1 James had charted the itinerary, allowing time to drive from one appointment to the next and giving word in advance through the Review. The issue of August 19 carried a concentration of such appointments: 1BIO 233 2 Providence permitting, we will hold meetings at the following places: Potsdam, St. Lawrence County, New York, at the house of Brother John Byington, Thursday, August 26, at 2:00 P.M. 1BIO 233 3 Norfolk, at the house of Brother Haskell, to commence Friday, August 27 at 6:00 P.M., and hold over Sabbath and First-day. Chateaugay, Tuesday, August 21, at 4:00 P.M., where the brethren may appoint. 1BIO 233 4 Wolcott, Vermont, to commence Friday, September 3, at 6:00 P.M., and hold Sabbath and First-day. 1BIO 233 5 Washington, New Hampshire, to commence Friday, September 10, at 6:00 P.M., and hold Sabbath and First-day. 1BIO 233 6 Boston, Massachusetts, Tuesday, September 14, at 2:00 P.M. 1BIO 233 7 Portland, Maine, Friday, September 17, at 6:00 P.M., and hold over Sabbath and First-day. 1BIO 233 8 Bangor, Maine, Friday, September 24, at 6:00 P.M., and hold over Sabbath and First-day.--The Review and Herald, August 19, 1852. 1BIO 233 9 The journey by carriage rested both James and Ellen White. 1BIO 233 10 Charlie was very fond of apples. As they drove where apple orchards lined the roads and big red apples lay in the path of the travelers, James would loosen the checkrein. Charlie would gently slow down from a seven-mile pace, select a good apple within easy reach, pick it up, and then throw his head high and dash on at full speed, chewing the apple as he journeyed (WCW, "Sketches and Memories," Ibid., April 25, 1935). 1BIO 233 11 Ellen White described their travel experience: The Lord greatly blessed us on our journey to Vermont. My husband had much care and labor. At the different conferences he did most of the preaching, sold books, and took pay for the papers. And when one conference was over, we would hasten to the next. 1BIO 234 1 At noon we would feed the horse by the roadside and eat our lunch. Then my husband, with paper and pencil upon the cover of our dinner box, or the top of his hat, would write articles for the Review and Instructor.--Life Sketches of James White and Ellen G. White (1880), 292. 1BIO 234 2 The Youth's Instructor was a monthly journal James White had recently started to reach the youth of the emerging church. Each copy contained Sabbath school lessons, the first prepared for children and young people. James, as he later recalled, thought out the lessons while the "carriage was in motion": while the horse was eating he wrote them out. A Visit to the Gorham Home 1BIO 234 3 The fast-ebbing life of Robert Harmon, Ellen's older brother, provided one of the incentives for the trip east. Upon receiving word of Robert's failing health, Sarah Belden, Ellen's older sister, had gone on to Gorham and watched over him till he passed to his rest. When Ellen and James arrived, they found Robert emaciated, but she observed that his wasted features lit up with joy as they talked of the bright hope of the future. In the seasons of prayer they had in his room Jesus seemed very near. But James and Ellen could not tarry long. She observed: 1BIO 234 4 We were obliged to separate from our dear brother, expecting never to meet him again this side of the resurrection of the just. The bitterness of the parting scene was much taken away by the hope he expressed of meeting us where parting would be no more.--Ibid., 289. 1BIO 234 5 Shortly after Ellen's visit with Robert, Annie Smith, at the Rochester office, composed the poem "He Sleeps in Jesus," later set to music (Church Hymnal, No. 494). 1BIO 234 6 While the Whites were in the vicinity of Gorham a conference was held in nearby Portland. Here is where James had first met Ellen; here is where they had been married; here is where Ellen received her first vision and was called to go into the field. It was here that she later said the Lord ordained her. It was here that fanaticism had raged in 1845. Now, seven or eight years later, James White reported of the conference held there: 1BIO 235 1 Our meeting at Portland, Maine, held September 18 and 19, was excellent. The friends in the city obtained a very convenient place for the meeting. A number of brethren and sisters came in from the country who bore good testimonies to the truth, which added to the interest of the meeting. Several of our Advent brethren who do not observe the Sabbath came out to hear. We had freedom in presenting the reasons of our faith. The Spirit of the Lord was felt in every meeting, reviving and cheering the people of God. 1BIO 235 2 Perhaps there is no place where more prejudice has existed than in Portland. This is giving way. There we were again united in Christian fellowship with some that we once took sweet counsel with, but during the time of scattering, that union was entirely broken, and we feared that they would not again be united with the true church. There we could weep tears of joy with those that wept, and freely confessed past errors. Several have, since the meeting, confessed the Sabbath.--The Review and Herald, October 14, 1852. On to James White's Boyhood Home 1BIO 235 3 James and Ellen pressed on another hundred miles into eastern Maine, to the home of James's parents in Palmyra. "They have been much interested in the 'blessed hope' of Christ's immediate coming," wrote James, "but with thousands of others they seem to have lost much of the spirit and sweetness of this hope." He hoped for better days. It warmed James's heart to go over the roads he had traveled ten years before on horseback as he preached the soon coming of Jesus, and to meet many old friends. Referring to the days of their association then, he declared that "these were the happiest hours of our life."--Ibid. 1BIO 235 4 On October 6, 1852, the long journey east was over, and they were home in Rochester. During the two months of the tour many had been encouraged. At some of the conferences attendance ran into the hundreds. From time to time visions were given to Ellen White. On occasion James and Ellen were called to pray for the healing of the sick, and their prayers were answered. James White reported in the Review: 1BIO 236 1 We can now look back upon our eastern tour with a good degree of satisfaction. Our expectations have been more than realized. We have in almost every place been happily disappointed in witnessing the glorious display of God's power, and the triumph of His truth.--Ibid. 1BIO 236 2 He added: And praise the Lord, for what He has done for the little church in Rochester in our absence. Our dear Brother Masten, who has been brought so low by the cholera, and raised up by the prayer of faith, is at work in the office, enjoying the precious hope of the gospel, keeping the commandments of God, and the faith of Jesus. And the brethren generally are greatly revived.--Ibid. Subjects Discussed at the Conferences 1BIO 236 3 From James White's reports in the Review we gain a view of the topics dwelt upon as they met with company after company of believers. Of the Boylston, New York, meeting, held on Sabbath in a grove, White reported: 1BIO 236 4 In the forenoon the subject presented was the Advent movement in the past, as symbolized by the angels of Revelation 14:6-8. And we were enabled to see that the word of the Lord had been fulfilled in our disappointments, as well as in our joyful expectations; and that we are still on the track of prophecy. 1BIO 236 5 [In the afternoon] it was stated that merely believing and observing the Sabbath would not save one, and that there was no salvation in the Sabbath alone; but that in the hand of God it was a cleaver to cleave us out from the world, and bring us into the Lord's workshop, where the whole gospel can be brought to bear upon us and we be hewed and squared by the faith of Jesus.--The Review and Herald, September 2, 1852. 1BIO 236 6 Later at Norfolk, New York, many were present who had embraced the Sabbath but had little or no experience in the past Advent movement. James White wrote: 1BIO 236 7 We presented our views relative to the seventh-day Sabbath, Babylon, the open and shut door, et cetera, and the Spirit of God fastened the truth upon the minds of those who heard. We were much cheered by the decided testimonies of some who have formerly been wavering.--Ibid., September 16, 1852 1BIO 237 1 At Wolcott, Vermont, they had found a tent prepared to seat four hundred persons. Again James reported: 1BIO 237 2 There were many present who have very recently embraced the Sabbath, or are just becoming interested.... 1BIO 237 3 Our expectations were more than realized at this meeting. The cause in Vermont is moving onward. The meetings were harmonious, refreshing, and some of them very powerful. There were, at least, 150 Sabbathkeepers present, besides others deeply interested.--Ibid. 1BIO 237 4 How different now in the "gathering time" than in the "scattering time," only two or three years before! Also, the large numbers of those newly come to the faith were being told about the "shut door" and its true significance. John N. Loughborough Enters the Picture 1BIO 237 5 Three days after James and Ellen White returned to Rochester, 21-year-old John Loughborough was at the Sabbath meeting at the home on 124 Mount Hope Avenue. Oswald Stowell, who operated the hand press, was severely ill with pleurisy and had been given up by his physician to die. On that Sabbath morning he was in an adjoining room in bed. At the close of the service he requested that special prayer be offered for his healing. Loughborough with some others was invited to gather about his bed for the solemn service. Loughborough wrote of the experience: 1BIO 237 6 We bowed by his bedside, and while prayers were being offered, Elder White anointed him with oil "in the name of the Lord." There was a sensible presence of the Spirit of God, and he was instantly healed. When we arose from prayer he was sitting up in bed, striking his sides, which before had been so painful, and saying, "I am fully healed. I shall be able to work the hand press tomorrow." Two days after this, he did work it.--GSAM, p. 318. 1BIO 238 1 As so often was the case, at a time when God's special blessing was felt Ellen White was taken in vision. It was so this Sabbath. Loughborough reported: 1BIO 238 2 As Elder White turned to look at her, he said, "Ellen is in vision; she does not breathe while in this condition. If any of you desire to satisfy yourselves of this fact, you are at liberty to examine her." She remained thus in vision about one hour and twenty minutes. While in that condition she spoke words, and sometimes distinct sentences: yet by the closest scrutiny no breath could be discerned in her body.-- Ibid., 318, 319. 1BIO 238 3 While the physical phenomena he observed provided Loughborough with interesting and convincing evidence, it was the verification of the conduct of a man not known to all present, someone Ellen White had never met nor known of, that very soon provided indisputable proof to the questioning Loughborough. He later explained: 1BIO 238 4 Before the return of Elder White and his wife from their eastern journey, one of our number had left the city, and was traveling on business in the State of Michigan. He was not, therefore, present at this meeting, and had never seen Elder White or his wife. In relating her vision, Mrs. White told us, among other things, what she saw concerning a man who, while he was traveling and away from home, had much to say about the law of God and the Sabbath, but was at the same time breaking one of the commandments. She said he was a person whom she had never met, yet she believed she would see him sometime, as his case had been unfolded to her. Not one of our number, however, supposed him to be anyone with whom we were acquainted. 1BIO 238 5 About six weeks from the time of the above vision, the brother previously mentioned returned from Michigan. As soon as Mrs. White looked upon his countenance, she said to one of the sisters, "That is the man I saw in the vision, of whom I told you." The vision being related to this brother, in the presence of his wife and several other persons, Mrs. White said to him, as Nathan did to David, "Thou art the man." 1BIO 239 1 He then did just what Paul said some persons would do when reproved for their sins by the gift of prophecy [see 1 Corinthians 14:24, 25].... After listening to the rehearsal of his wrongdoings by Mrs. White, this brother dropped upon his knees before his wife, and with tears said to her, and to the few present, "God is with you of a truth," and then made a full confession of his course while in Michigan, in violating the seventh commandment, as revealed at the time of its occurrence, over five hundred miles away.-- Ibid., 319, 320 (see also The Review and Herald, March 4, 1884). 1BIO 239 2 Commented Loughborough, "Thus a few weeks' time gave us a strong confirmation of the testimonies." ------------------------Chapter 16--(1845-1852) The Shut and the Open Doors 1BIO 256 1 The past two chapters have told the story of the turning in the tide in the beginning days of the remnant church. On the eastern tour in the late summer of 1852, even when speaking to large audiences of those newly come to the message, James White did not hesitate to refer freely to the Advent experience of eight or ten years earlier and lead his listeners into an understanding of the "shut door." It is very clear from the context of his many references to the shut door that the term in 1851 and 1852 had quite a different connotation from what it did in 1844, 1845, 1846. In the intervening years it had undergone a gradual but important change in significance. 1BIO 256 2 Because the development of an understanding of the matter was gradual, statements made in retrospect put the shut door in an easily grasped setting. A knowledge of the experience of the pioneers through the years 1844 to 1851 places the question in its true light. Ellen G. White Looks Back 1BIO 256 3 In the years 1874, 1883, and 1884, Ellen White looked back and recounted the history in which the shut-door teaching figured, and commented upon it. We present first her published statement appearing in The Spirit of Prophecy, volume 4, published in 1884. 1BIO 256 4 After the passing of the time of expectation, in 1844, Adventists still believed the Saviour's coming to be very near; they held that they had reached an important crisis, and that the work of Christ as man's intercessor before God had ceased. Having given the warning of the judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of His mercy. All this confirmed them in the belief that probation had ended, or, as they expressed it, "the door of mercy was shut."--The Spirit of Prophecy 4:268. 1BIO 257 1 The chapter closes with these words: The passing of the time in 1844 was followed by a period of great trial to those who still held the Advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to the sanctuary above. As has been stated, Adventists were for a short time united in the belief that the door of mercy was shut. This position was soon abandoned. 1BIO 257 2 Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or satanic agencies the powerful influence of the Holy Spirit which had attended the Advent movement. Another class firmly held that the Lord had led them in their past experience; and as they waited and watched and prayed to know the will of God, they saw that their great High Priest had entered upon another work of ministration, and, following Him by faith, they were led to understand also the closing work of the church, and were prepared to receive and give to the world the warning of the third angel of Revelation 14. [See also The Great Controversy, 428-432, for a similar statement.]--The Spirit of Prophecy 4:271, 272. 1BIO 257 3 The reader of this chapter, "An Open and a Shut Door," is referred to an appendix note, most likely written by J. H. Waggoner. We quote a portion of it: 1BIO 257 4 Note 6. Page 268.--Almost all Adventists, including Mr. Miller, did, for a short time after their disappointment in 1844, believe that the world had received its last warning. They could hardly think otherwise, with their faith in the message which they had given--"the hour of his judgment is come." Revelation 14:6, 7. They naturally thought that this proclamation must close the dispensation. They were as unable to find their bearings at once as were the disciples when their Lord, whom they had hailed as their king coming to His throne, was crucified and buried. In both cases they were unable to comprehend their terrible disappointment. 1BIO 258 1 But the idea that the work of the gospel was finished was soon renounced, except by some fanatical ones who would neither be counseled nor receive instruction. But most of those who renounced it, and yet retained their faith in the work, continued to believe that they who clearly saw the light of the Heaven-sent warning and persistently rejected it were rejected of the Lord. There is no more fanaticism in that than there is in the common belief that those obdurate Jews who continued to reject the light of the advanced truth sent to that generation, were rejected of God.--The Spirit of Prophecy 4:499. (Italics supplied.) 1BIO 258 2 The note then deals with the experience of the early Sabbathkeeping Adventists and their acceptance of the sanctuary truth and an understanding of the message of the third angel. It closes with a statement that is well supported elsewhere in this volume: 1BIO 258 3 Among the first who taught the third message and the open door was the author of this book [E. G. White]. By her untiring zeal, her earnest appeals, and the clear light of the testimony which she bore, she did much to advance the cause, to correct the errors of fanaticism, to renew the hopes of the desponding, and to cheer the hearts of the "little flock" who loved the appearing of their soon-coming Saviour.--Ibid., 4:500. Positive Denial of the False Charge 1BIO 258 4 Another retrospective Ellen G. White declaration was penned in August, 1874. It deals with a charge made by Miles Grant, a first-day Adventist minister, that she had declared on the basis of the visions that probation for the world had closed: Dear Brother Loughborough, 1BIO 258 5 I hereby testify in the fear of God that the charges of Miles Grant, of Mrs. Burdick, and others published in the Crisis are not true. The statements in reference to my course in '44 are false. 1BIO 259 1 With my brethren and sisters, after the time passed in '44 I did believe no more sinners would be converted. But I never had a vision that no more sinners would be converted. And am clear and free to state no one has ever heard me say or has read from my pen statements which will justify them in the charges they have made against me upon this point. 1BIO 259 2 It was on my first journey east to relate my visions [mid-February, 1845] that the precious light in regard to the heavenly sanctuary was opened before me and I was shown the open and shut door. We believed that the Lord was soon to come in the clouds of heaven. I was shown that there was a great work to be done in the world for those who had not had the light and rejected it. Our brethren could not understand this with our faith in the immediate appearing of Christ. 1BIO 259 3 Some accused me of saying that my Lord delayeth His coming, especially the fanatical ones. I saw that in '44 God had opened a door and no man could shut it, and shut a door and no man could open it. Those who rejected the light which was brought to the world by the message of the second angel went into darkness, and how great was that darkness. 1BIO 259 4 I never have stated or written that the world was doomed or damned. I never have under any circumstances used this language to anyone, however sinful. I have ever had messages of reproof for those who used these harsh expressions.--Letter 2, 1874 (see also Selected Messages 1:74). Explained Further as a Charge is Answered in 1883 1BIO 259 5 In 1883 Ellen White wrote at length on the subject in answer to a charge brought against her that her visions taught that probation closed for the world in 1844. It is one of the few statements written by her in her own defense: 1BIO 259 6 For a time after the disappointment in 1844, I did hold, in common with the Advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position. 1BIO 260 1 I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents. 1BIO 260 2 There was a shut door in Noah's day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: 1BIO 260 3 "My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years" (Genesis 6:3). 1BIO 260 4 There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven. 1BIO 260 5 There was a shut door in Christ's day. The Son of God declared to the unbelieving Jews of that generation, "Your house is left unto you desolate" (Matthew 23:38). 1BIO 260 6 Looking down the stream of time to the last days, the same infinite power proclaimed through John: 1BIO 260 7 "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth" (Revelation 3:7). 1BIO 260 8 I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels' messages and rejected that light were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them. 1BIO 260 9 Those who did not see the light had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan.--Manuscript 4, 1883 (see also Selected Messages 1:63, 64). Developing Perception on Ellen White's Part 1BIO 261 1 Three or four decades after the experience, Ellen White could look back and see the full significance of the light given her that guarded against a very restrictive stance on the shut door, but it seems clear that in her early experience the full application of the visions was not at first fully perceived. From the light given her in 1844 in her first vision, there were 144,000 "living saints" who would greet their Lord at His second coming (Early Writings, 15). The records indicate only 50,000 to 100,000 were awaiting His coming in 1844. As noted earlier, in the summer of 1845, Ellen Harmon was at Paris, Maine, some months before she had ever written the account of her first vision. She there took a stance quite distinct from those who held extreme views on the shut-door question. Marion C. Stowell (Truesdail) brought to her the particulars of the experience of a young woman, a close friend, whose father had prevented her from attending the Advent meetings and consequently had not rejected light. In a statement attested to by four others who were present, Ellen is reported to have replied: 1BIO 261 2 God never has shown me that there is no salvation for such persons. It is only those who have had the light of truth presented to them and knowingly rejected it.--The Review and Herald, April 7, 1885. 1BIO 261 3 It is indisputable that there were a few years in which Ellen herself did not understand the full significance of the "shut door" and "open door." This is evidenced in a very valuable letter only recently come to light written by Otis Nichols to William Miller on April 20, 1846, and quoted from in chapter 5. To reach accurate final conclusions on the matter, all available sources must be taken into account. A Term with a Changing Meaning One point is certain: The term shut door was employed through the period of 1845 to 1852 with a gradually changing and broadening 1BIO 261 4 significance. Through most of that period it referred primarily to confidence in the fulfillment of prophecy on October 22, 1844. As pointed out by Ellen White, those who did hold such confidence were known for a time for their shut-door views. A vision or two and several experiences opened the eyes of the pioneers and aided them eventually in reaching sound views of their relation to the shut door. 1BIO 262 1 In November, 1848, the vision given at the home of Otis Nichols calling for publishing the Sabbath truth indicated that there was a work before the pioneers that would spread the Sabbath message like streams of light all around the world. Then early the next year there was a more specific vision. Vision of the Open and Shut Door 1BIO 262 2 On March 24, 1849, a vision of an open and a shut door was given to Ellen White. This is referred to by some of the early church workers as a repetition of the vision at Exeter, Maine, in mid-February, 1845. Many of the same points are dealt with. She saw Jesus transfer His ministry from the holy place in the heavenly sanctuary to the Most Holy Place, closing one door and opening another. As Ellen White wrote of this vision to Leonard and Elvira Hastings, she referred to the fact that there were those at Paris, Maine, who had given up the "shut door." In other words, they had abandoned their confidence in the fulfillment of prophecy on October 22, 1844. Reference has been made to this in chapter 10. 1BIO 262 3 She wrote of what was revealed to her in this vision: I saw the commandments of God and shut door could not be separated. I saw the time for the commandments of God to shine out to His people was when the door was opening in the inner apartment of the heavenly sanctuary in 1844. Then Jesus rose up and shut the door in the outer apartment and opened the door in the inner apartment and passed into the Most Holy Place, and the faith of Israel now reaches within the second veil where Jesus now stands by the ark. 1BIO 262 4 I saw that Jesus had shut the door in the holy place and no man can open it, and that He had opened the door in the Most Holy Place and no man can shut it; and that since Jesus had opened the door in the Most Holy Place the commandments have been shining out and God has been testing His people on the holy Sabbath.--Letter 5, 1849. 1BIO 263 1 The account of the vision continues. As given in the letter, it parallels very closely the account given in Early Writings, 42-45, in the chapter "The Open and the Shut Door." Attention should be given to the closing paragraph: 1BIO 263 2 I saw that the mysterious signs and wonders and false reformations would increase and spread. The reformations that were shown me were not reformations from error to truth. My accompanying angel bade me look for the travail of soul for sinners as used to be. I looked, but could not see it; for the time for their salvation is past.--Ibid., 45. 1BIO 263 3 The pattern is developing. Truths are opening up. Standing out are the Sabbath and the understanding of the sanctuary in heaven. Inseparably linked with this is confidence in the fulfillment of prophecy concerning October 22, 1844. Referring to the passage quoted above, Ellen White wrote in 1854: 1BIO 263 4 The "false reformations" referred to on page 27 are yet to be more fully seen. This view relates more particularly to those who have heard and rejected the light of the Advent doctrine. They are given over to strong delusions. Such will not have "the travail of soul for sinners" as formerly. Having rejected the Advent, and being given over to the delusions of Satan, "the time for their salvation is past." This does not, however, relate to those who have not heard and have not rejected the doctrine of the Second Advent.--Supplement to the Christian Experience and Views of Ellen G. White, 4. (see also Early Writings, 45). Labor for Sinners During the Shut-Door Period of 1845 to 1851 1BIO 263 5 We now introduce several exhibits giving evidence that James and Ellen White did, as there were opportunities (limited as they might be), work for sinners through the years between 1845 and 1851. 1BIO 263 6 Reference has just been made to Ellen Harmon's experience in Paris, Maine, in the summer of 1845, as reported by Mrs. Truesdail. 1BIO 264 1 J. N. Loughborough, in an article in the Review and Herald dated September 25, 1866, makes reference to the vision given to Ellen White in Exeter, Maine, in mid-February, 1845, and states: 1BIO 264 2 Brother White went on to show that it was the visions that led them out of the extreme view of the shut door.... Instead of leading them to cease to labor for the unconverted, it led them to labor for those who are now Brother and Sister Patch of Minnesota. 1BIO 264 3 Hiram Patch and his fiancee were not in the Advent movement of 1843-1844. Their experience is related in chapter 11. Experience of Heman Churchill (July, 1850) 1BIO 264 4 The Advent Review, volume 1, number 1, published in August, 1850, at Auburn, New York, carries a report from James White entitled "Our Tour East." Meetings were held at Johnson, Vermont, on July 6 and 7, with "quite a number of scattered brethren and sisters present" (AR, August, 1850). 1BIO 264 5 We left the brethren in that vicinity, strong in the "commandments of God, and the faith of Jesus." One brother, who had not been in the Advent, and had made no public profession of religion until 1845, came out clear and strong on the whole truth. He had never opposed the Advent, and it is evident that the Lord had been leading him, though his experience had not been just like ours. Such, who come into the truth at the eleventh hour, may expect great trials.-- Ibid. 1BIO 264 6 George I. Butler remembered the meeting and identified the man as Heman Churchill, of Stowe, Vermont, a man whose name appears often in reports of the progress of the cause. Butler writes: 1BIO 264 7 His was one of the very first cases of conversion from the world to the present truth, which occurred after 1844.... I remember him well as he came to Waterbury, Vermont, and attended meeting in my father's house, where a few met from time to time. They were quite surprised at first that one who had been an unbeliever should manifest an interest in the Advent doctrine. He was not repulsed but welcomed. He was earnest and zealous, and as they discerned in him sincerity, they accepted him as a true convert.--The Review and Herald, April 7, 1885. J. H. Waggoner Recalls His Experience 1BIO 265 1 Writing in 1883, J. H. Waggoner made reference to his own experience, much like Heman Churchill's, and wrote: 1BIO 265 2 I have before me the report of a meeting held in Vermont, signed Joseph Bates, dated Fairhaven, November 4, 1850. In the last paragraph the report says: 1BIO 265 3 "The two Brothers Martin and their companions, with two others in Bennington, professed their clear convictions of the seventh-day Sabbath and shut door." 1BIO 265 4 This, then, was noted as an article of their faith as late as 1850. But now notice further. In this same report he says: "Brother and Sister Butler came from Waterbury with Brethren Chamberlain and Churchill." And yet Brother Churchill was not in the first message; his first Advent experience was in the faith of the third angel's message, the Sabbath, and the shut door! It is also true that Brother Churchill was held off for a time by some who were in doubt about his case, but Sister White had a message of hope for him, which silenced the objections of all who had confidence in the visions.... The visions were the means of bringing them out to the faith of an open door as well as the shut door.--RH Supplement, August 14, 1883. 1BIO 265 5 In a "Conference Address" published in Ibid., June 11, 1861, signed by J. H. Waggoner and several others, Waggoner made a veiled reference to his own experience. Apparently the penman for the group, he was identified by Ellen White in her 1883 statement as found in Selected Messages 1:64. Note the reference, penned by Waggoner, to the "shut door" in this 1861 "Conference Address": 1BIO 265 6 If we go back to a period of from six to nine years, we find the believers in the third angel's message, few in number, very much scattered, and in no place assuming to take the name of a church. Our views of the work before us were then mostly vague and indefinite, some still retaining the idea adopted by the body of Advent believers in 1844, with William Miller at their head, that our work for "the world" was finished, and that the message was confined to those of the original Advent faith. So firmly was this believed that one of our number [Waggoner himself] was nearly refused the message, the individual presenting it having doubts of the possibility of his salvation because he was not in "the '44 move."--The Review and Herald, June 11, 1861. 1BIO 266 1 Ellen White, quoting this in her 1883 statement, added: To this I need only add, that in the same meeting in which it was urged that the message could not be given to this brother, a testimony was given me through vision to encourage him to hope in God and give his heart fully to Jesus, which he did then and there.--Manuscript 4, 1883 (see also Selected Messages 1:64). 1BIO 266 2 The Patch, Churchill, and Waggoner experiences, and the experience reported by Marion Stowell, provide a few of how the pioneers related themselves to the opening door. A Review of 1851 Developments 1BIO 266 3 We have pointed out that God could lead His people only as fast as they could grasp unfolding truth and follow intelligently. This leading is found in His Word, in His messages to the prophets, and in transpiring circumstances. All three played a part in the developments of 1851, but circumstances played a leading role. 1BIO 266 4 Ellen White described conditions in 1850: In 1850 my husband and I visited Vermont, Canada, New Hampshire, and Maine. The meetings were held in private houses. It was then next to impossible to obtain access to unbelievers. The disappointment in 1844 had confused the minds of many, and they would not listen to any explanation of the matter.--The Review and Herald, November 20, 1883. (Italics supplied.) 1BIO 266 5 But by 1851 a change was taking place. In the Review and Herald James White could report: 1BIO 266 6 Now the door is open almost everywhere to present the truth, and many are prepared to read the publications who have formerly had no interest to investigate.--Ibid., August 19, 1851 1BIO 267 1 This change in the situation that now provided circumstances favorable for the heralding of the three angels' messages was indeed welcome. During the seven years since the great Disappointment there had come onto the stage of action an increasing number of those who in 1844 were children and had not yet reached the age of accountability. Added to these were many who had not taken a decided stand against the truths presented in the great Advent Awakening, and with the fading memory of the 1844 experience were now ready to listen. 1BIO 267 2 It is apparent that James and Ellen White had been in the lead in advocating an open door to salvation on the part of those who had not rejected the message in 1844. A basic factor in this was the visions given to Ellen White. 1BIO 267 3 It took time for most to come into an understanding of all the involvements in the shut door--the door of mercy for all the world; the open and shut door in the heavenly sanctuary; the door that closed for those who had rejected the clear Advent preaching of the 1840s; the door open to youth who had not attained the age of accountability; the door open to those who had not heard and rejected the Advent preaching in the Millerite awakening. Criticism of Deletions from the First Vision 1BIO 267 4 As already noted, the record of Ellen White's first vision appeared in several forms before taking its place in her first book in 1851. As first written out by her on December 20, 1845, in a personal letter to Enoch Jacobs, editor of the Day-Star, she stated that it was not written for publication in his journal but for his personal benefit. However, at the request of friends he published it in the issue of January 24, 1846. James White and H. S. Gurney took it from the Day-Star and had it printed in a broadside on April 6, 1846. On May 30, 1847, James White included it in his little pamphlet A Word to the "Little Flock," adding Scripture references. From there it was drawn into the Review Extra of July 21, 1851, and then in her first book, Experience and Views, published in August, 1851. It was introduced in the two 1851 printings by her significant statement that "more recent views have been more full. I shall therefore leave out a portion and prevent repetition.--Page 9. 1BIO 267 5 The major deletion is of materials descriptive of what she saw in heaven, especially the temple, a description similar to that of the vision of April 3, 1847, in which the Sabbath was confirmed. The other deletion, one that has attracted attention, relates to those who took their eyes off Jesus and fell from the path to "the wicked world below." At this point in her letter to Jacobs, editor of the Day-Star, she wrote: 1BIO 268 1 It was just as impossible for them to get on the path again and go to the City, as all the wicked world which God had rejected. They fell all the way along the path one after another." (See also A Word to the "Little Flock," p. 14.) [A facsimile copy of this little pamphlet is currently available at adventist book centers, and the text is reproduced in F. D. Nichol's Ellen G. White and her critics, pp. 561-584.] 1BIO 268 2 It was not until some thirty years after the publication of Experience and Views in 1851 that question was raised concerning the deletion, in a pamphlet published by a group made up of those who had withdrawn from Seventh-day Adventists because of church organization and the Spirit of Prophecy. These formed the Church of God (Seventh Day), in Marion, Iowa. In this pamphlet Ellen White was accused of suppressing materials she did not wish to come before the public. Not often did she turn aside from her routine work to answer her critics, but on this occasion she did, in a statement on file as Manuscript 4, 1883, now found in Selected Messages 1:59-73. She introduced her explanation of the charges thus: 1BIO 268 3 My attention has recently been called to a sixteen-page pamphlet published by C [A. C. Long], of Marion, Iowa, entitled Comparison of the Early Writings of Mrs. White With Later Publications. The writer states that portions of my earlier visions, as first printed, have been suppressed in the work recently published under the title Early Writings of Mrs. E. G. White, and he conjectures as a reason for such suppression that these passages teach doctrines now repudiated by us as a people.... 1BIO 268 4 The first quotation mentioned by C is from a pamphlet of twenty-four pages published in 1847, entitled A Word to the "Little Flock." Here are the lines omitted in Experience and Views: 1BIO 268 5 "It was just as impossible for them [those that gave up their faith in the '44 movement] to get on the path again and go to the City, as all the wicked world which God had rejected. They fell all the way along the path one after another." ... It is claimed that these expressions prove the shut-door doctrine, and that this is the reason of their omission in later editions. But in fact they teach only that which has been and is still held by us as a people. 1BIO 269 1 It is in this setting, as noted earlier in this chapter, that she explained that "all who saw the light of the first and second angels' messages and rejected that light were left in darkness" and also those who later "renounced their faith and pronounced their experience a delusion, thereby rejecting the Spirit of God." These she contrasted with "those who did not see the light" and "had not the guilt of its rejection." Then she declared: 1BIO 269 2 These two classes are brought to view in the vision--those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.--Manuscript 4, 1883 (see also Ibid., 1:59-64). (Italics supplied.) 1BIO 269 3 As attention is focused on phrases in the first written account of the vision, it is proper to point out that in the letter that Jacobs published Ellen would naturally condense the presentation and confine the written statement to just the essential features. At the same time, she would write with much less painstaking than would ordinarily be required in preparing material for publication. This she soon discovered, as is evidenced by her explanations that she added to her first book in 1852. She had discovered that in writing for print great care must be taken to phrase the message in such a way that none might misunderstand the intent. 1BIO 269 4 A point of considerable significance must not be overlooked, and that is, a few months before these words were penned, Ellen Harmon in Paris, Maine, had made it clear that from what God had shown her there was opportunity for the salvation of a person who had not heard and rejected the first angel's message. This, and the absence of statements declaring the extreme shut-door position, would guard against reading into the phrases in question the interpretation of probation's close for the world generally in 1844. Why Were the Lines Omitted in 1851? 1BIO 270 1 It may be asked, then, why were the three lines omitted from the printing of the vision in 1851 in Mrs. White's first book? In introducing the vision in the book, she gives a very general reason for all omission--space and repetition of subject matter. This would apply more to the paragraphs descriptive of the new earth than the three lines in question. As to the statement embodied in them, the author herself had the right, even the responsibility, to choose content and wording for her book that would correctly convey what was revealed to her. If there were phrases that were capable of distortion or interpretation to mean that which she did not intend to teach, she had the privilege and even the duty of handling the matter in such a way that the printed account would correctly reflect her intentions. 1BIO 270 2 Again, one must not overlook Ellen White's reference to the "144,000 living saints" and her later explanation of what she meant by the "shut door." One must be alert to other evidences that indicate she did not hold the extreme view of no salvation for sinners, either at the time she wrote the letter to Enoch Jacobs on December 20, 1845, or in 1851, when her first book was published. 1BIO 270 3 In the light of developing history, what to some may at first have seemed perplexing becomes clear and evinces God's gentle but certain leading of His children in difficult times. Fuller documentation and explanation in the form of a sixty-nine-page document titled Ellen G. White and the Shut-Door Question--The Experience of Early Seventh-day Adventist Believers in Its Historical Context, prepared by the author in 1971, is available for more detailed study. [Copies may be secured from the Ellen G. White Estate or the Sda Ellen G. White research centers.] An exhaustive statement also appears in F. D. Nichol's Ellen G. White and Her Critics, pages 161-252. ------------------------Chapter 17--(1852-1853) The Message Pushes to the West 1BIO 271 1 With faithful Charlie pulling their carriage, James and Ellen White drove into their yard in Rochester on the afternoon of Wednesday, October 6, returning from their 1852 trip east. 1BIO 271 2 The Review office staff had not missed an issue in the eleven weeks the editor was absent. This proved to James White that others could carry many of the routine tasks to which he had given attention in the past three years. Every other Thursday, two thousand copies were "struck off" on the hand press and mailed to 1,600 homes (The Review and Herald, June 27, 1935). The Youth's Instructor, started in August, was mailed to nearly one thousand homes. Now there was need for more space in which to work. The first important action after getting back was to rent office space in downtown Rochester on South St. Paul Street, on the third floor of an office building, and move the printing work to this new location. Strict Economy Maintained 1BIO 271 3 It took the strictest of economy to keep things going at the home and the office, but James and Ellen White knew something of poverty and economy. Soon after getting settled in the home on Mount Hope Avenue, arrangements were made to have the open land near the house prepared for a spring garden. As the plow started to turn the soil Ellen noticed many small potatoes that had not frozen during the mild winter. The drought the preceding year had resulted in a crop thought not worth harvesting. What a find! Soon Ellen, with pail in hand, was following the plowman, gathering in what she saw to be a precious harvest. In the White household, economy was considered not only a necessity but a religious duty. 1BIO 272 1 It was Ellen White's philosophy that neither a family nor an individual should spend an entire income. A reserve, no matter how small, must always be kept for a "rainy day." In the Rochester home, with its large family to feed, she knew such a day would come. From her allowance for maintaining the home, she astutely took out a few coins each week and slipped them into a stocking hidden behind a cupboard door in the kitchen. It was her secret, one she did not share even with James. There did come a day when an express shipment of paper arrived, "collect." There was no money to pay for the paper, which was needed for the next issue of the Review. In distress James told Ellen he did not know what to do. He watched her closely as she went quietly to the cupboard, opened the door, and took down the stocking from the nail that held it. As James looked on with wide-open eyes, she emptied its contents on the kitchen table. There was sufficient in that stocking to meet the bill, and the next issue of the Review came off the press on time. 1BIO 272 2 But these were indeed days of sacrifice, on the part of everyone connected with the enterprise. White noted this as he told of moving the printing office to its downtown location. Joyfully he reported that October day, "The office is not in debt." He explained how this could be. The employees were willing to sacrifice as he, the editor and proprietor, had done: 1BIO 272 3 Brethren Belden and Stowell, who have worked in the office the past six months, have received but a trifle more than their board. Others engaged in the same work have received but a trifle more than their board.--Ibid., October 14, 1852 1BIO 272 4 White was happy to write: It is now evident that God had been well pleased with the effort of His children to obtain an office to be conducted in strict obedience to the fourth commandment. We are incapable of expressing our feelings of gratitude to God, whose wise providence has ordered this thing, and to the dear brethren who have so promptly acted their part.--Ibid. Working in the Opening West 1BIO 273 1 Now James and Ellen White were able to get away from Rochester to attend meetings in western New York State. Through editorials and back page notes in the Review he kept the field informed. Letters addressed to the editor kept the progress of the cause and the challenging new openings before the rapidly growing church. During the three months they were in the East, there were an accelerating number of reports coming from Michigan disclosing the almost explosive way in which the Sabbath truth was being proclaimed and accepted in that new "western" State. 1BIO 273 2 At about the time White started the publication of the Present Truth in the summer of 1849, Joseph Bates had gone to Jackson, Michigan. From among the Adventists there he raised up a little company of Sabbathkeepers, with Dan Palmer, a blacksmith, and his wife among the first to take their stand. Others in the group were H. S. Case, J. C. Bowles, and C. P. Russell. The leaven was at work, and by early 1852 other companies of believers were springing up. Such names as M. E. and Angeline Cornell of Tyrone and the Kellogg family of Lapeer appeared in reports--new believers bubbling over in their enthusiasm for "the truth." 1BIO 273 3 Joseph Bates reported trips to Jackson in April and again in June in 1852, each attended with success. James and Ellen White could not escape observing what was taking place, and soon after their return to Rochester from the East in October, 1852, they determined to visit Michigan as soon as the work in Rochester would allow. 1BIO 273 4 A letter from youthful Merritt Kellogg, an older son of J. P. Kellogg, reported on meetings and baptisms. Interest was increasing and little bands were springing up here and there (Ibid., March 3, 1853). First Visit of James and Ellen White to Michigan 1BIO 273 5 The May 12 Review carried a note from James White: 1BIO 273 6 Providence permitting, we will hold conferences as follows: Mill Grove, New York, May 21 and 22. Tyrone, Michigan, May 27, 28, and 29. Jackson, Michigan, June 3, 4, and 5. 1BIO 273 7 They would travel by train to Buffalo, New York, and take a boat for Detroit, Michigan. Mill Grove was en route, and there the Roswell Cottrell family, Seventh Day Baptists, were taking their stand for the full third angel's message. 1BIO 274 1 As the day approached when he and his wife were to leave Rochester, James White was in bed with a high fever. His associates gathered about his bed and earnestly prayed for his recovery. He was relieved but left very weak. He and Ellen decided to start out, traveling the fifty miles to Mill Grove. If he did not continue to recover they would return to Rochester. At the Cottrell home he was extremely weak and feared he would have to turn back. "We were in great perplexity," wrote Ellen White. 1BIO 274 2 Must we be driven from the work by bodily infirmities? Would Satan be permitted to exercise his power upon us, and contend for our usefulness and lives as long as we remain in the world? We knew that God could limit the power of Satan. He may suffer us to be tried in the furnace, but will bring us forth purified and better fitted for His work.--Life Sketches of James White and Ellen G. White (1880), 301. 1BIO 274 3 Ellen found her way to a log house nearby, and there she poured out her soul to God that He would rebuke the fever and give her husband strength to pursue their journey west. She reported: 1BIO 274 4 My faith firmly grasped the promises of God. I there obtained the evidence that if we should proceed on our journey to Michigan the angel of God would go with us. 1BIO 274 5 When I related to my husband the exercise of my mind, he said that his mind had been exercised in a similar manner, and we decided to go trusting in the Lord.--Ibid. 1BIO 274 6 Every mile they traveled James felt stronger, the Lord sustaining him. The night trip across Lake Erie to Detroit on a ferry carrying six hundred or more passengers was enjoyable. Theirs was a pleasant stateroom with every convenience. Of the overnight trip Ellen wrote: 1BIO 274 7 We slept sweetly through the night. James felt much better than he expected to. He began to feel better directly after leaving Mill Grove, and he has been growing better ever since.--Letter 2, 1853. 1BIO 274 8 In Michigan they found themselves among friends--new believers. They were entertained first in the Henry Lyon home near Plymouth where they met M. E. Cornell and his wife. Then they were taken to Tyrone for three days of meetings. There they met the Kellogg family, J. P. and his wife and the children, including 21-year-old Merritt. Meetings were held in a barn (The Review and Herald, June 27, 1935). Sabbath morning Ellen White was given a vision, and what took place was observed very carefully by those present. Merritt Kellogg later wrote of this: 1BIO 275 1 We were engaged in a prayer and social meeting Sabbath morning at about nine o'clock. Brother White, my father, and Sister White had prayed, and I was praying at the time. There had been no excitement, no demonstrations. We did plead earnestly with God, however, that He would bless the work in Michigan. 1BIO 275 2 As Sister White gave that triumphant shout of "Glory! glory! glory!" which you have heard her give so often as she goes into vision, Brother White arose and informed the audience that his wife was in vision. After stating the manner of her visions, and that she did not breathe while in vision, he invited anyone who wished to do so to come forward and examine her. Dr. Drummond, a physician, who was also a first-day Adventist preacher, who (before he saw her in vision) had declared her visions to be of mesmeric origin, and that he could give her a vision, stepped forward, and after a thorough examination, turned very pale, and remarked, "She doesn't breathe!" 1BIO 275 3 I am quite certain that she did not breathe at that time while in vision, nor in any of several others which she had when I was present. The coming out of vision was as marked as her going into it. The first indication we had that the vision was ended was in her again beginning to breathe. She drew her first breath deep, long, and full, in a manner showing that her lungs had been entirely empty of air. After drawing the first breath, several minutes passed before she drew a second, which filled the lungs precisely as did the first, then a pause of two minutes, and a third inhalation, after which the breathing became natural.--M. G. Kellogg, M.D., Battle Creek, Michigan, December 28, 1890, in The General Conference Bulletin, 1893, 59, 60. With the Believers in Jackson, Michigan 1BIO 276 1 On Wednesday after the weekend meetings at Tyrone, James and Ellen White hastened on to Jackson where meetings were scheduled to be held beginning Friday afternoon, June 3, 1853, through Sunday. Shortly before, trouble had arisen in the church. The wife of Dan Palmer had had a series of irritating experiences with an unconverted neighbor. Off guard, she had spoken harshly to her, calling her a "witch." The daughter of one of the church members had overheard, and charged her with the use of a crude word that sounded much like the one she employed. Though pressed by the officers of the church, Mrs. Palmer denied the charge and refused to disclose the word she did use. Two of the brethren insisted that she was guilty and should confess. When James and Ellen White arrived, they found cross accusations and dissension in the church. The entire Jackson church was present for the June 3 meeting. 1BIO 276 2 As Ellen White was praying at the opening of the meeting, she was taken off in vision and certain features of the situation were revealed to her. Coming out of vision, she had a message for Mrs. Palmer, reproving her for the wrong spirit she had manifested toward her unbelieving neighbor. She stated that more had been shown to her, but it was not clear in her mind. 1BIO 276 3 The two accusing brethren, Case and Russell, were pleased. They arose and expressed unbounded confidence in the visions as a genuine manifestation of the Spirit of God. Turning to Mrs. Palmer, in a harsh and stern manner they urged her to confess. She remained silent. 1BIO 276 4 The next day, Sabbath, Ellen White was given another vision. In this she was shown that Mrs. Palmer did not use the word with which she was charged; she was also shown the unchristian character of Case and Russell and the very wrong course they had pursued. Mrs. Palmer made a full confession, disclosing that she had called the irritating neighbor a "witch" and sought forgiveness for her wrong feelings and attitudes. 1BIO 276 5 Case and Russell bitterly complained of the reproof given them. Demonstrating the just character of the words of reproof, they were ready to give up everything. Friday they had been in full support of the visions, and could not doubt. Now on Sabbath, with their own sins pointed out, they turned against the visions. With a few others they started the first dissident movement among the Sabbathkeeping Adventists, known as the Messenger party. Months later they started a journal called the Messenger of Truth. 1BIO 277 1 The young minister J. N. Loughborough, who had been laboring in Ohio and parts of Michigan, had caught up with the Whites Thursday afternoon, June 2, just before the Jackson meeting. He found that that morning Ellen White had been writing out a part of the vision given to her in Tyrone, which related to several companies of Sabbathkeepers in the State. She asked Loughborough to take her pencil copy and make a careful copy with pen and ink. This he did and was interested and surprised at some of its disclosures. The Strange Case of a Self-Appointed Woman Evangelist 1BIO 277 2 One portion of the vision Loughborough copied related to a woman professing great holiness who was endeavoring to introduce herself to the new believers in Michigan. Of course, Ellen White, had never met the woman. All she knew about her was revealed in the vision at Tyrone, just after entering the State. M. E. Cornell, who had newly embraced the third angel's message, had met the woman a few days before the Whites reached Michigan but he did not mention her to them. When he learned of what Ellen White had written of the situation, he told Loughborough, "Now we will watch, and see how the case comes out." He would not tell Loughborough where she was. When Ellen White asked him about the matter, he replied, "If there is such a woman you will probably find her, as you have appointments where you will be apt to see most, if not all, of the Sabbathkeepers in the State." Loughborough wrote of the matter: 1BIO 277 3 In Sister White's written description of the woman she not only told her mode of procedure, but that when she should reprove her, she would "put on a sanctimonious look, and say, "God knows my heart."' She said this woman was traveling about the country with a young man, while her own husband, an older man, was at home working to support them in their course. Sister White said the Lord had shown her that "with all this woman's pretensions to holiness, she was guilty of violating the seventh commandment."--The Review and Herald, May 6, 1884. 1BIO 278 1 With this description of the woman in his pocket, Loughborough waited with curiosity to see how the case would turn out. Lost on the Way to Vergennes 1BIO 278 2 From Jackson, the workers moved on to Battle Creek, nearby Bedford, and Vergennes. The trip to Vergennes was memorable, one that Ellen White later recalled in an article in the Signs of the Times: 1BIO 278 3 I well remember the long journey we took ... in Michigan. We were on our way to hold a meeting in Vergennes. We were fifteen miles from our destination. Our driver had passed over the road repeatedly and was well acquainted with it, but was compelled to acknowledge that he had lost the way. We traveled forty miles that day, through the woods, over logs and fallen trees, where there was scarcely a trace of a road. 1BIO 278 4 I was feeble, and fainted twice on the way. We had no food. The brother who drove the team tried to find some water; but there was none fit for use. He made efforts to obtain a little milk from the cows we met on the road; but they were too wild to be approached by a stranger. 1BIO 278 5 As I was fainting with thirst, I thought of travelers perishing in the desert. Cool streams of water seemed to lie directly before me; but as we passed on they proved to be only an illusion. A goblet of water seemed just within my grasp. I eagerly reached out my hand to take it, but it was gone. My husband prayed for me that I might be sustained on that dreary journey. We could not understand why we should be left to this singular wandering in the wilderness.--The Signs of the Times, October 19, 1876. 1BIO 278 6 Finally they broke through into a little clearing and spied a log cabin. To their delight they found the housewife at home. She welcomed the wearied and famished travelers and invited them in and provided them with refreshments. As they rested, Ellen White talked with her of Jesus and heaven and then left with her a copy of her little sixty-four-page book Experience and Views. 1BIO 279 1 At a camp meeting at Lansing, Michigan, in 1876, Ellen found the answer to what had seemed a mystery. After a meeting at which Ellen had spoken she was approached by a woman who grasped her hand and inquired if she remembered calling at a log house in the woods more than twenty years before. The woman had provided the wandering strangers with refreshments, and Ellen White had left with her a copy of her little book Experience and Views. The woman now introduced quite a company to Ellen White, all Seventh-day Adventists, who dated their experience to the influence of that copy of her first book. Commenting further on the experience, Ellen White wrote: 1BIO 279 2 She stated that she had lent that little book to her neighbors, as new families had settled around her, until there was very little left of it and she expressed a great desire to obtain another copy of the work. Her neighbors were deeply interested in it, and were desirous of seeing the writer. She said that when I called upon her I talked to her of Jesus and the beauties of heaven, and that the words were spoken with such fervor that she was charmed, and had never forgotten them. Since that time the Lord had sent ministers to preach the truth to them, and now there was quite a company observing the Sabbath. The influence of that little book, now worn out with perusing, had extended from one to another, performing its silent work, until the soil was ready for the seeds of truth.--Ibid.(see also Evangelism, 448, 449). The Vergennes Meeting and Mrs. Alcott 1BIO 279 3 On June 11 they reached the home where they were to be entertained. Loughborough recounted what happened: 1BIO 279 4 As we alighted from the carriage, and were standing under a large apple tree in front of the house, Sister White said to her husband, "James, we have got to the church where that woman lives whom I saw in the Tyrone vision." "Why," said Brother White, "this is not the house where she lives, is it?" "No," said Sister White, "but I saw this man and woman in connection with the case. The woman in this house has no confidence in that woman, but the man here thinks she is all right." 1BIO 280 1 Loughborough commented: I thought that was a plain venture in the matter, as there had been no exchange of words between Sister White and these persons on the subject. 1BIO 280 2 As we still stood under the tree, Elder Cornell spoke and said, "Brother Brigham is coming." Sister White looked up, while they were still some ten rods off, and said, "Oh! I saw them in connection with this case. None of that load have any confidence in that woman's pretensions." 1BIO 280 3 Then another load drove up. As she looked at them, she said, "That load is divided on the case. Those on the front seat have no confidence in the woman; those on the back seat think she is all right." Then a third load came up. She said, "They are all under the woman's influence." 1BIO 280 4 She then said, "This must be the church where that woman lives; for I have seen all these persons in connection with that affair."--The Review and Herald, May 6, 1884. 1BIO 280 5 Sabbath morning the meeting was held in a large barn three miles beyond the home where the visitors were entertained. Loughborough recalled: 1BIO 280 6 While Brother White was preaching, an old man, a young man, and a woman came in. The two former sat down directly in front of Brother White, while the woman took a seat close to the barn door. After a brief discourse from Brother White, Sister White arose to speak. She introduced her remarks by speaking of the care ministers should have that they mar not the work committed to them. She said God could not call a woman to travel about the country with some other man than her husband. 1BIO 280 7 Finally she said, "That woman who just sat down near the door claims that God has called her to preach. She is traveling with this young man who just sat down in front of the desk, while this old man, her husband--God pity him!--is toiling at home to earn means which they are using to carry on their iniquity. She professes to be very holy--to be sanctified. With all her pretensions and talk about holiness, God has showed me that she and this young man have violated the seventh commandment." 1BIO 281 1 All in that barn knew that Sister White had never personally seen these individuals until they came into that barn. Her picking out of the persons and her delineation of the case had weight in favor of her vision.--Ibid. 1BIO 281 2 Now all eyes turned toward the woman in question, a Mrs. Alcott. What would be her reaction to this plain delineation of her strange witness and her adultery? "What did she do?" asked Loughborough as he told the story. 1BIO 281 3 After sitting about one minute, she slowly arose to her feet, put on a sanctimonious look, and said, "God--knows--my--heart." That was all she said, and sat down. Here was just what the Lord showed (May 28) that the woman would say. On June 11 she did just as it was said she would do, and said the identical words predicted she would say when reproved, and no more.--Ibid. 1BIO 281 4 During the next few weeks opposition grew that led the young man in the case to return to Canada. Before he left he was asked by one of the Adventists if Ellen White's vision concerning him was true. He replied, "That vision was too true."--Ibid., June 10, 1884. Some weeks later Mrs. Alcott, when questioned by several Adventist women living in Greenville as to the truthfulness of Ellen White's vision concerning her, replied, "I consider Sister White a good, devoted, Christian woman. While I may not regard her visions just as you do, I shall not say one word against her or her work."--Ibid. 1BIO 281 5 She would not deny the truthfulness of the vision. Back Home in Rochester 1BIO 281 6 It was Tuesday, June 21, when James and Ellen White arrived back in Rochester. Ellen White reported thankfully, "We ... found our family as well as usual and what was best of all, enjoying the sweet presence and blessing of God."--Letter 3, 1853. 1BIO 281 7 They were not home long before a comprehensive vision was given to her. She wrote: 1BIO 281 8 Last Sabbath [July 2] the power of God settled upon me; I was taken off in vision and saw many things of great interest to us. I have scribbled off the vision. It covers twenty-four pages. Many things were explained to us which we did not understand and which were necessary for us to know. 1BIO 282 1 I saw that we must have the truth got out oftener; that the only paper in the land owned and approved of God should come out oftener than once in two weeks, while papers that are full of error come out weekly and some oftener than that. I saw that the way was opening for us to extend our labors.--Letter 5, 1853. 1BIO 282 2 Then she was given detailed light relating to the experience of the church groups in Michigan. This called for the writing of many letters, which took several weeks' time. But they were no sooner back in Rochester than they were planning another trip. They would go east by horse and carriage, like on their trip the year before. James White was not well, and working in this line seemed helpful not only to the companies of believers but also to him. They would leave Rochester on August 31. 1BIO 282 3 The work at the printing office pressed hard. Lumen Masten was ill from overwork. Ellen White reported that often it was ten, twelve, two or three o'clock before Stephen Belden and Fletcher Byington returned home from the downtown office. She commented that "God has strengthened them, or they must have broken down."--Letter 7, 1853. The Review and Herald to be Published Weekly 1BIO 282 4 Before leaving for the East a change in the publishing schedules was made for the Review. For some time the field had been asking for a weekly paper, and the vision of July 2 called for it. After mentioning the urgency of such a move, James White stated in a back page note: 1BIO 282 5 The Review Weekly: ... We shall probably be able to commence about the first of August, if our readers send the means to commence with. It will be necessary for us to purchase a quantity of paper before going east.--The Review and Herald, July 7, 1853. The 1853 Eastern Tour 1BIO 282 6 Leaving Rochester with faithful Charlie pulling their carriage, James and Ellen White started on their eastern tour, which would take them as far as eastern Maine. The trip was similar to that of the autumn of 1852, taking about ten weeks, with a return to Rochester in mid-November. One feature was different--when they drove back into their yard at 124 Mount Hope Avenue, they had 6-year-old Henry with them. For the first time the family was now fully united. While at Topsham they had spent several days in the Howland home. For five years the Howlands had had the entire care of Henry, the Whites' first child. Writing of this experience, James White stated: 1BIO 283 1 At first we left him with them for a short time only. Soon attachments between them became very strong; and having perfect confidence in their ability to train the child for heaven, we left him with them. Sister Frances, daughter of Brother Howland, has had the care of the child five years without the least expense to us, and now returns our Henry to us a well-trained, praying boy. We are not able to express the gratitude we owe that dear family, not only for their care and labor for our child, but for their labors of love to us in times past when the friends of the Sabbath were very few and the cause feeble.--Ibid., November 1, 1853 1BIO 283 2 How Ellen White reveled in having both boys with them in the Rochester home! Henry was 6 and Edson was 4 years of age. ------------------------Chapter 18--(1854) Nurturing the Developing Church 1BIO 284 1 Three individuals stand out as the founders of the Seventh-day Adventist Church: Joseph Bates, James White, and Ellen G. White. The foundations of their work were laid in the great Advent Awakening under William Miller and his associates in the first few years of the 1840s under the proclamation of the first and second angels' messages of Revelation 14. Joseph Bates, retired, seasoned sea captain, became the apostle of the Sabbath truth. The youthful schoolteacher James White, with organizational ability and clear perceptions, and his wife Ellen, imbued with the gift of prophecy, were used of God in molding and guarding the emerging church. In no more clear-cut way does this show up than in the few years between 1852 to 1855. 1BIO 284 2 The Review and Herald, first appearing in the embryo form of the Present Truth in 1849 and 1850, then developing into the Second Advent Review and Sabbath Herald in late 1850, was the catalyst. It carried the third angel's message to an ever-enlarging audience, turning "adventists" into Sabbathkeeping Adventists. For the most part, the reading audience accepted the Bible; they understood the mission of Christ and the steps in conversion. But through the doctrinal articles in The Review and Herald the Sabbath and sanctuary and other truths were opened up to them in such a plain manner that many honest in heart were soon led to move forward into what was termed "present truth." The back page of the Review kept the readers informed as to literature available, financial needs, and the movement of the ministers who comprised the scant working force. The paper also carried appointments of weekend meetings--called conferences--at various places. To these the teachers of truth had been invited or they were led by the impressions of the Spirit of God to attend. Such "appointments" might read: 1BIO 285 1 Brethren Baker and Ingraham may be expected to attend the following meetings: East Bethel, Vermont, March 27 and 28; Unity, New Hampshire, at the house of Brother John Jones April 3 and 4; Ashfield, Massachusetts, April 10 and 11; and April 17 and 18 at such place as Brother Luther Payne of Ware, Massachusetts, may appoint.--The Review and Herald, March 23, 1852. 1BIO 285 2 Each issue of the Review carried up to two or three pages of letters from the growing number of believers. Some were from members of groups, but many were from isolated believers. These related their recent experiences and the state of the cause in their area; they conveyed their joy in the newfound message and admonished fellow believers, and some dealt with doctrinal points. These letters were addressed "Dear Brother White," were reasonably short, and carried the writer's name, home location, and date. They were inviting and readable. A Review issue chosen at random is that of June 23, 1853. Under the general heading Communications, two-and-a-half columns carry these letters: 1BIO 285 3 "From Bro. (Elon) Everts," of New Haven, Vermont, 43 lines. 1BIO 285 4 "From Bro. (John) Byington, "Of Buck's Bridge, New York, 16 lines. 1BIO 285 5 "From Bro. (Samuel) Everett," of Iowa City, Iowa, 29 lines. 1BIO 285 6 "From Bro. (G. W.) Holt," of Manlius, New York, 29 lines. 1BIO 285 7 "From Bro. (E. S.) Shefield," of Fort Atkinson, Wisconsin 38 lines. 1BIO 285 8 "From Bro. (Samuel) Warner," of Providence, Rhode Island, 13 lines. 1BIO 285 9 "From Sister (Margaret) Cramer," of Clinton, New York, 22 lines. 1BIO 285 10 "From Sister (Sarah) Jessup," of Pine Creek, Michigan, 23 lines. 1BIO 285 11 "From Sister (Nancy) Claflin," of Norfolk, New York, 27 lines. 1BIO 285 12 Averaging ten words per line, the communications feature in this issue yielded messages aggregating 2,400 words, or the equivalent of seven or eight ordinary book pages. This feature, which appeared in each issue of the paper, bound the believers together in an important and close fellowship and became an important factor in building the church. Urging the believers to thus communicate through the Review, White wrote: 1BIO 286 1 Speak often one to another, brethren, of your faith, hope, trials and joys, through the Review. This adds life and interest to it for very many.--Ibid., August 15, 1854 1BIO 286 2 The strength emerging from this source must not be underestimated. The Vital Need for Church Organization 1BIO 286 3 As the work proliferated, it became clear that there was a pressing need for some guidance and controls. Except for the messages that came from God through the visions given to Ellen White, there was no authoritative voice, no voice of an organization to endorse doctrinal holdings or to certify to the integrity and the qualifications of those who chose to represent themselves as ministers to the Sabbathkeeping remnant. Some who felt called gave no real evidence of such a call. As time advanced, the need for organization of some kind became very clear. The experience of the church in Jackson, Michigan, in 1853, emphasized such a need. 1BIO 286 4 Late in the year Ellen White prepared a comprehensive article on organization based largely on the vision given in late September, 1852, at the Nichols home in Dorchester, Massachusetts. This was printed in late December in a fifty-two page pamphlet first advertised in the Review of January 10, 1854, as Supplement to the Christian Experience and Views of Ellen G. White. The article titled "Gospel Order" may be read in Early Writings, 97-104. It opens: 1BIO 286 5 The Lord has shown me that gospel order has been too much neglected and feared. That formality should be shunned; but in so doing, order should not be neglected. There is order in heaven. There was order in the church when Christ was upon the earth; and after His departure, order was strictly observed among His apostles. And now in these last days, while God is bringing His children into the unity of faith, there is more real need of order than ever before.--Supplement to Christian Experience and Views, p. 15 (see also Ibid., 97). 1BIO 287 1 In view of the great importance of this testimony in relation to the emerging church, it will be well to consider some of the high points: 1BIO 287 2 1. Men are hurried into the field who lack wisdom and judgment.--Ibid., 97. 1BIO 287 3 2. Men whose lives are not holy and who are unqualified to teach the present truth enter the field without being acknowledged by the church or the brethren generally, and confusion and disunion are the result.--Ibid. 1BIO 287 4 3. Some have a theory of the truth, and can present the argument, but lack spirituality, judgment, and experience; they fail in many things which it is very necessary for them to understand before they can teach the truth.--Ibid., 98. 1BIO 287 5 4. Others have not the argument, but ... are pressed into the field, to engage in a work for which God has not qualified them.--Ibid. 1BIO 287 6 5. The church should feel their responsibility and should look carefully and attentively at the lives, qualifications, and general course of those who profess to be teachers.--Ibid., 100. 1BIO 287 7 6. It is the duty of the church to act and let it be known that these persons [men who are not called of God, but profess to be teachers] are not acknowledged as teachers by the church.--Ibid. 1BIO 287 8 7. I saw that this door at which the enemy comes in to perplex and trouble the flock can be shut. I inquired of the angel how it could be closed. He said, "The church must flee to God's Word and become established upon gospel order, which has been overlooked and neglected."--Ibid. James White Joins in Calling for Gospel Order 1BIO 287 9 Through December, James White joined Ellen White's voice through four Review editorials. Under the same title, "Gospel Order," he came to grips with the matter in a practical way. He first pointed out the confusion among the body of Adventists who had not accepted the Sabbath whom we have called "first-day Adventists," in contrast with those who worshipped on the seventh day of the week. These had overlooked gospel order and, as he said, were in "perfect Babylon" (The Review and Herald, December 6, 1853). Was having a creed the answer? He pointed out: 1BIO 288 1 It is the opinion of the mass of professors of religion that human creeds are indispensable to the maintenance of gospel order.... But what is the real condition of the churches with all their creeds to aid them? They are in a condition but little less than perfect confusion.... It is evident, therefore, that human creeds do fail to accomplish the work for which men plead their necessity.--Ibid., December 13, 1853 1BIO 288 2 He then presented his basic position: We go for order and strict discipline in the church of Christ. And while we reject all human creeds, or platforms, which have failed to effect the order set forth in the gospel, we take the Bible, the perfect rule of faith and practice, given by inspiration of God. This shall be our platform on which to stand, our creed and discipline. 1BIO 288 3 This will not fail to accomplish the work "whereunto it was sent." It came from above. It has its origin in the councils of heaven. Its author is the God of "peace" and order; while the strange confusion of man-made creeds spring from this world, and have their origin in the brains of poor erring mortals. "As the heavens are higher than the earth," so is our creed, which is the Word of God, higher in perfection and real worth than all human creeds.--Ibid. 1BIO 288 4 In this editorial, the second in the series, James White made it clear that he saw a large task ahead in arriving at and preserving "gospel order in the church," but he declared that it "must be and will be accomplished." In the third editorial he deals with the "calling, qualifications, and the duties of a gospel minister." He asserts that "the united action of the church relative to those who take the watchcare of the flock would have a powerful influence to unite the church in love."--Ibid., December 20, 1853 1BIO 289 1 The fourth editorial brought out the responsibilities of the individual church members in giving support in both prayers and finances. 1BIO 289 2 The series closed with the words of the apostle Paul in Romans 12:1-18, setting forth God's ideal for His people. Ellen and James White had sown the seed--it would take time to mature. What was written tended to restrain a tendency to disunion in the ranks of the believers. Another factor, something not enjoyed by the other churches, was the guiding and restraining influence of the visions, which the believers accepted as having authority. The interplay of Bible instruction and the Spirit of Prophecy messages come into full view as church organization was consummated a few years later. The Tour of Northeastern New York State 1BIO 289 3 It would seem that if there was any place where church order and discipline was called for, it was in the vicinity of Oswego, in the northeastern part of New York. Appointments were made for meetings there on Sabbath and Sunday, February 4 and 5, 1854; others were to follow at Lorain, Brookfield, and Lincklaen. 1BIO 289 4 Neither James nor Ellen were well; her heart pained her constantly, but the needs of the cause seemed to demand this brief swing into the field. They expected that their labor in Oswego would be principally for the church, but they found on arrival that handbills had been circulated through the city advertising lectures on Sabbath and Sunday. Meetings were held in a comfortable hall with 150 present (The Review and Herald, February 14, 1854). The minister who had been caring for the flock, with somewhat less faithfulness than his office demanded, was especially invited to be present. Fortunately there were but few other than church members who attended the meetings, and James White in somewhat veiled tones reported the Sabbath meeting: 1BIO 289 5 The day was spent in plain, close remarks relative to what constitutes a Christian, and our present duty. It was plain to be seen that the church was on the background, and we trust all felt it.--Ibid. 1BIO 289 6 He attributed the "principal causes of the low state of the church" to be: 1BIO 290 1 First, leading brethren have erred, which has lessened confidence and has had a scattering, saddening influence; and second, brethren have not always taken a scriptural course [Matthew 18:15-17] relative to little differences of opinion, and little trials arising among them.--Ibid. Sins Tolerated in the Camp 1BIO 290 2 But in a vision given to Ellen White, which she wrote out while at the Abbey home in Brookfield on Sunday, February 12, she declared: 1BIO 290 3 I saw the situation of many in our meeting at Oswego. They were in the way of the work of God.... The ax has not been laid at the root of the tree. Those who have indulged in the wicked passions of the heart have been fellowshipped.... God will not look upon sin now any sooner than He did anciently when Israel sinned. Sins have not been held forth in their sinful character, but have been made to appear as though sins have been lightly regarded by God. 1BIO 290 4 I saw the seventh commandment had been broken by some who are now held in fellowship by the church, and in consequence God's frown is upon the church. This sin is awful in these last days and the church has brought God's frown and curse upon them in regarding this sin lightly.--Manuscript 1, 1854. 1BIO 290 5 She referred to the far-reaching effects of the toleration of such sins in the church: 1BIO 290 6 Said the angel, "This is not the sin of ignorance. It is a known sin, and will receive the awful visitation of God, whether committed by old or young." Never was this sin regarded by God to be so sinful as at present, because God is purifying to Himself a peculiar people, zealous of good works.--Ibid. 1BIO 290 7 After writing at length in this vein, she again quoted the words of the angel: 1BIO 290 8 Said the angel, "Fearful is the work of the third angel, and awful is his mission. He is to select the wheat from the tares, and bind or seal the wheat for the heavenly garner."--Ibid. 1BIO 291 1 Introducing another phase of the vision, she was led to write: The next thing shown me was the sins of parents in neglecting their children. I saw they would have an awful account to give.--Ibid. 1BIO 291 2 She then discussed the discipline that should be begun at "8, 9, or 10 months" and wrote of the lack of discipline that allowed children to treat the house of God with disrespect by their unrestrained conduct. Early Light on Basic Health Principles 1BIO 291 3 The vision was a comprehensive one, taking in many features in the conduct of church members, including their proper attire and cleanliness, both of person and home: 1BIO 291 4 I then saw a lack of cleanliness among Sabbathkeepers. I saw that God would have a clean and holy people, a people that He can delight [in]. I saw the camp must be cleansed or the Lord would pass by and see the uncleanness of the children of Israel and would not go forth with their armies to battle, but would turn from them in displeasure, and our enemies would triumph over us, and we left weak in shame and disgrace. 1BIO 291 5 I saw that God would not acknowledge an untidy and unclean person as a Christian. His frown was upon such. Our souls, bodies, and spirits are to be presented blameless by Jesus to His Father, and unless we are clean in person and pure in heart, we cannot be presented blameless to God.... 1BIO 291 6 I saw that the house of God had been desecrated by the carelessness of parents, with their children, and by the untidiness and uncleanness there. I saw that these things should meet with an open rebuke, and if there was not a change immediately in some that profess the truth in these things, they should be put out of the camp.--Ibid. 1BIO 291 7 This revealing vision brought matters still closer home: I then saw the appetite must be denied, that rich food should not be prepared, and that which is lavished upon the appetite should be put in the treasury of the Lord.... Pride and idols must be laid aside. I saw rich food destroyed the health of the bodies and was ruining the constitution, was destroying the mind, and was a great waste of means. 1BIO 292 1 I saw some who were sickly among the saints, made themselves so by indulging the appetite. If we wish good health we must take special care of the health God has given us, deny the unhealthy appetite, eat more coarse food with little grease. Then you can consistently ask God's blessing upon such food as is congenial with your natures. We must pray as did Solomon for food convenient for us, and act accordingly, and God will bless us.... There are few who eat to the glory of God.--Ibid. Ellen White's Battle With Disease 1BIO 292 2 When this vision was given to Ellen White she was battling with illness. She was also pregnant, carrying her third child. She wrote: 1BIO 292 3 It was difficult for me to breathe lying down, and I could not sleep unless raised in nearly a sitting posture. My breath often stopped, and fainting fits were frequent. But this was not all my trouble. I had upon my left eyelid a swelling which appeared to be a cancer. It had been more than a year increasing gradually until it was quite painful and affected my sight. In reading or writing I was forced to bandage the afflicted eye.--Life Sketches of James White and Ellen G. White (1880), 304. 1BIO 292 4 When she consulted a "celebrated physician in Rochester," he provided her with some "eyewash" and told her he thought the swelling would prove to be a cancer, but feeling her pulse, he told her she would die of apoplexy before the swelling would break out. Said he, "You are in a dangerous condition with disease of the heart." About a month later she suffered a stroke; her left arm and side were helpless, and her tongue was heavy and numb. There was no response to the earnest prayers of those assembled to plead with God in her behalf; there was no immediate healing. But she felt she had the assurance of God's love, and was led to ask herself, "Can you believe the naked promise of God? Can you walk out by faith, let the appearance be what it may?"--Ibid., 306. 1BIO 292 5 I whispered to my husband, "I believe that I shall recover." He answered, "I wish I could believe it." I retired that night without relief, yet relying with firm confidence upon the promises of God. I could not sleep, but continued my silent prayer to God. Just before day I slept. 1BIO 293 1 When she awoke with the sun shining through the window, all pain was gone. She wrote of this: 1BIO 293 2 The pressure upon my heart was gone, and I was very happy. I was filled with gratitude. The praise of God was upon my lips. Oh, what a change! It seemed to me that an angel of God had touched me while I was sleeping. I awoke my husband and related to him the wonderful work that the Lord had wrought for me. He could scarcely comprehend it at first; but when I arose and dressed and walked around the house, and he witnessed the change in my countenance, he could praise God with me. My afflicted eye was free from pain. In a few days the cancer was gone, and my eyesight was fully restored. The work was complete.--Life Sketches of Ellen G. White, 306, 307. 1BIO 293 3 When she visited the physician and he felt her pulse, he declared that a complete change had taken place. The case was a mystery to him, and he did not understand it. Continuing the Evangelistic Thrust 1BIO 293 4 James and Ellen White worked very closely as a team. One seldom traveled without the other. Ellen's healing from her heart and eye difficulties was complete, and she was soon ready to accompany James on another trip west. This seemed to be the time for strong thrusts in that direction. They planned to swing through northern Ohio, stopping for a weekend at Milan, then divide the next six weeks between Michigan and Wisconsin. Wisconsin was a promising new outreach, with J. H. Waggoner laboring there. 1BIO 293 5 The work was just opening up in Ohio, and they attended the first conference held in the State, at Milan, May 5 to 7. J. N. Loughborough had worked in that part of the State through the winter. Between thirty and forty people were at the conference, representing nearly half the believers in the State. Loughborough joined the Whites as they went on to Michigan. 1BIO 293 6 At Sylvan they met M. E. Cornell and spent the weekend together. Sabbath evening, at the Glover home, Ellen White was given a vision in which she was shown many things concerning the work in the West. It settled in their minds the question of whether they should visit Wisconsin--it was important that they should go. 1BIO 294 1 The attendance at the meeting at Locke over the weekend of May 19 to 21 was so large that only half the audience could get into the schoolhouse secured for the occasion. The speakers stood near an open window where the larger, outside, portion of the audience could see and hear as they sat in their carriages and on the grass (JNL, in The Review and Herald, January 27, 1885). While they were driving the next day to Sylvan, the experience at Locke was discussed, this led to the proposal that tent meetings might be held. James White suggested that by another year they might try using a tent to proclaim the message. 1BIO 294 2 Cornell asked, "Why not have a tent at once?" As they discussed it they decided to propose it at coming conferences at Sylvan and Jackson. The response was enthusiastic, and money was raised and pledged. On Tuesday, Cornell hurried off to Rochester to buy a sixty-foot round meeting tent (Ibid.). The Trip to Wisconsin 1BIO 294 3 That same night James and Ellen White were to leave for Wisconsin, taking the train at Jackson at eight o'clock. Tuesday afternoon was spent at the Palmer home. Several times James White spoke about the anticipated trip. He said, "I feel strangely in regard to starting on this trip; but Ellen, we have an appointment out, and we must go." A little later he declared, "With my feelings, if I had not an appointment, I should not go tonight."-- Ibid. Before the Whites left for the station, all united in a season of prayer for God's special protection of the workers. Getting up from his knees, James expressed his faith that the Lord would care for them and keep them. Loughborough accompanied them to the station, and he later described what took place: 1BIO 294 4 At eight o'clock I went aboard the train with them, to assist in getting on their parcels. We went into one car with high back seats, called in those days a "sleeping car." Sister White said, "James, I can't stay in this car; I must get out of here." 1BIO 294 5 I helped them in getting a seat in the middle of the next car. Sister White sat down with her parcel in her lap, but said, "I don't feel at home on this train." The bell then rang, and I bade them "goodbye." 1BIO 295 1 On leaving the train, I went to Brother Smith's in west Jackson to tarry for the night. What was the surprise of Brother Smith's family, about ten o'clock, to hear Brother White, whom we supposed was well on toward Chicago, knocking for admittance! 1BIO 295 2 He said the train had run off the track three miles west of Jackson; that most of the train, with the engine, was a total wreck; but while a number had been killed, he and Sister White had escaped uninjured. Brother Dodge went with Brother White and brought Sister White in the carriage to Brother Smith's.--Ibid. 1BIO 295 3 Ellen White described the accident: The train had run about three miles from Jackson when its motion became very violent, jerking backward and forward, and finally stopping. I opened the window and saw one car raised nearly upon one end. I heard most agonizing groans. There was great confusion. The engine had been thrown from the track. But the car we were in was on the track, and was separated about one hundred feet from those before it. The baggage car was not much injured, and our large trunk of books was safe. The second-class car was crushed, and the pieces, with the passengers, were thrown on both sides of the track. The car in which we tried to get a seat was much broken, and one end was raised upon the heap of ruins. 1BIO 295 4 The coupling did not break, but the car we were in was unfastened from the one before it, as if an angel had separated them. We hastily left the car; and my husband took me in his arms, and, wading in the water, carried me across a swampy piece of land to the main road. Four were killed or mortally wounded.... Many were much injured. We walked one-half mile to a dwelling, where I remained while my husband rode to Jackson with a messenger sent for physicians.--Life Sketches of James White and Ellen G. White (1880), 308. 1BIO 295 5 The cause of the accident was reported in the Jackson Patriot of Wednesday, May 24: 1BIO 296 1 The passenger train going west last evening at nine o'clock met with a severe accident at the second crossing, three miles west of the village. The train at this point came in contact with an ox lying on the track, and the locomotive [without a cowcatcher], tender, baggage car, and two second-class passenger cars were thrown off the track, and the forward end of one of the first-class cars badly stove in. The baggage car, locomotive, tender, and one second-class car are a perfect wreck. The engineer, Henry Cluck, the fireman, Woodbury Fuller, were instantly killed, the locomotive and tender falling upon them.... Doctor Gorham was promptly at the scene of suffering, doing all in his power. 1BIO 296 2 Loughborough and Dodge went early Wednesday morning to the scene of the wreck. In an article in the Review Loughborough described what they found: 1BIO 296 3 As we viewed the wreck, and then the car in which Brother and Sister White were riding at the time of the accident, standing quietly by itself, some fifteen rods away from the wreck, we felt to say in our hearts, God heard prayer, and sent His angel to uncouple that car that His servants might escape unharmed. More especially did we so decide when the brakeman said he did not uncouple the car, and that no one was on the platform when it was done, and that it was just as much a mystery to the trainmen how it was done as it was to us. There was no link nor bolt broken, but the bolt, with its chain, laid quietly on the platform of the unwrecked car.--JNL, in The Review and Herald, January 27, 1885. 1BIO 296 4 Of this Ellen White wrote, "I have been shown that an angel was sent to preserve us."--Life Sketches of James White and Ellen G. White (1880), 308. 1BIO 296 5 The next afternoon, the tracks having been cleared, the Whites took the train for Wisconsin. The first appointment was for the weekend of May 26 to 28 at Koskonong; the following weekend they were at Rosendale. James White gave a word picture of the Koskonong meeting--the first conference held in Wisconsin: 1BIO 296 6 A goodly number of brethren came in from the region round about, some thirty miles. The meeting was one of interest, and we trust much profit. We were happy to meet Brethren Phelps and Waggoner at this place. They have labored extremely hard in the cause; have traveled many hundred miles on foot to get the truth before the people, and the Lord has blessed their labors, and raised up many friends of the cause.--The Review and Herald, July 4, 1854. Establishing the First "Adventist Book Center" 1BIO 297 1 The trunk James White had brought with them was full of books and tracts, and he reported selling $75 worth of publications at the Koskonong meeting. He then told of the first steps taken to establish what we know today as an "Adventist Book Center," if only in embryo form: 1BIO 297 2 The subject of publications was taken up at this meeting, and the importance of giving our publications a wide circulation was felt by the brethren. We stated that it was not possible for us to publish tracts and send them out into different States, $100 in a place, and wait till they were sold for the pay, for this reason: we have not the capital to do it with. But if the brethren in Wisconsin would raise a small fund, and put it into the hands of an agent, who could send the pay with the order for publications, we could furnish common tracts and pamphlets, neatly printed on good paper, at the rate of two thousand pages for $1, and would pay half of the freight bill on the books from Rochester to Wisconsin.--Ibid. 1BIO 297 3 It was proposed that several of the brethren of a given church should join together, each giving $20 to establish a capital of $150. Book sales would keep the business going. At Koskonong, E. S. Sheffield, who was zealous to handle the book business, was chosen to serve as the agent. At the next weekend meeting, at Rosendale, six hundred assembled in a grove. On the evening after the Sabbath, the people met to consider the matter of publications. The same plan proposed for Koskonong was adopted, and an agent chosen. Here James White sold $75 worth of literature he brought with him. The interest was such that they stayed more than a full week beyond what they had first planned. Eyes on the Evangelistic Tent 1BIO 297 4 Quite naturally, James and Ellen White had special interest in the tent that Cornell purchased in Rochester and, with Loughborough, pitched in Battle Creek. Meetings were advertised for Friday, June 2, to Sunday, June 4. Thinking the meetings might run longer, the Whites hoped to get to Battle Creek in time to see and preach in the tent. He wrote: 1BIO 298 1 We had a great desire to be at the Battle Creek meeting, and to speak to the people in the tent at least once before our return home. And when we arrived in Battle Creek we were happy to learn that the brethren had a cheering meeting, and the tent was on its way to Grand Rapids to our last appointment.--Ibid. 1BIO 298 2 Loughborough described this first attempt at tent meetings. The tent was located, he reported, on "Van Buren Street, just above the railroad, near the planing mill." He and Cornell worked together in this new, promising evangelistic thrust. Loughborough later reported: 1BIO 298 3 Here, June 10 (Sabbath), the writer opened the tent meetings with a discourse on Daniel 2. This meeting continued only two days, and then we took our tent to Grand Rapids.--The Review and Herald, February 24, 1885. 1BIO 298 4 Ibid., July 4, 1854, announced that one thousand people attended the Sunday evening meeting, and a good interest was awakened. 1BIO 298 5 Of the meeting in the tent at Grand Rapids, a week later, White wrote: 1BIO 298 6 On Sixth-day the brethren pitched it on a vacant lot in the city. We were much pleased with its appearance from without, and when we entered it to engage in the solemn worship of God, we felt that the Lord was indeed with us. We are perfectly satisfied that the brethren have moved none too fast in obtaining the tent for this season. On First-day probably about five hundred came out to hear, and if the brethren could have remained another week, the congregation doubtless would have increased to thousands. The people listened with great interest, and when publications were offered, crowded forward to obtain them. The way seems to be fully open to spread the truth.--Ibid., July 4, 1854 1BIO 299 1 After the Grand Rapids meetings were over, Ellen White, at the house of Brother Fitch, was given a vision, described by Loughborough as being "full of instruction, reproof, and counsel, for the church present, and also encouragement of success to the tent enterprise." Added Loughborough: 1BIO 299 2 The use of tents for meetings was a new business to us, and we had some things to learn by experience that may look a little strange to those now engaged in tent labor. 1BIO 299 3 First, we did not then so fully realize that when an interest was first awakened in a place it was best to follow up that interest with a thorough effort, or with a full series of discourses, bringing as many as possible of the interested ones to a decision. 1BIO 299 4 Secondly, we did not suppose people would be interested to come out evenings through the week, and so the most of our meetings were held only over Sabbath and first day of each week. 1BIO 299 5 Thirdly, we looked upon tent meetings as a means for the general arousing of the public mind; and, with this idea, we tried to visit as many different places as possible in one season.--Ibid., February 24, 1885 1BIO 299 6 The use of a tent was a new approach in evangelism. Different plans were followed in the fourteen tent meetings held in Michigan in the summer of 1854. The majority were two-day meetings in which Loughborough and Cornell gave a "condensed view of the prophecies, sanctuary, messages, and Sabbath, earnestly urging the people to obey." This moved some to act. 1BIO 299 7 Several meetings were held a little longer than two or three days, and one meeting was held over three consecutive weekends. Wrote Loughborough: 1BIO 299 8 It was not, however, until the Lord gave us instruction through the Spirit of Prophecy that we fully understood the best mode of prosecuting "the work of the ministry" in connection with tent labor.--Ibid. 1BIO 299 9 He was pleased to report that "in almost every place where our tent was erected there were some to obey the truth, but we saw the best results where we tarried the longest." 1BIO 300 1 A most promising line of evangelism was now opening up. Before the summer was out the Review was carrying reports of a second sixty-foot tent in New England, and the enlargement of the Michigan tent to ninety feet. The Review pages were also carrying appointments for meetings in the two evangelistic tents and thrilling reports of the success of these meetings. 1BIO 300 2 At the close of the season James White summed up the success of what had been an experiment. He explained: 1BIO 300 3 Much can be done with tents, and but little can be accomplished in the summer season in any other way. For example: One year since at our conference in Springfield, Massachusetts, a good hall was obtained, and the people were notified by handbills, and through the daily paper, yet on First-day but few were present excepting believers. But on the sixth inst. 1,200 persons were assembled to hear the Word at the tent meeting held in that city.--Ibid., October 24, 1854 1BIO 300 4 The big tent challenged the curiosity of the people and brought out the crowds. ------------------------Chapter 19--(1854-1855) Through Hours of Darkness 1BIO 301 1 August 29, 1854," wrote Ellen White, "another responsibility was added to our family in the birth of Willie. He took my mind somewhat from the troubles around me."--Life Sketches of James White and Ellen G. White (1880), 310. William Clarence was a third son. 1BIO 301 2 What were some of the troubles Ellen White referred to? 1BIO 301 3 On Friday, June 23, some two months before Willie's birth, she and her husband had returned from their seven-week trip to Michigan and Wisconsin (The Review and Herald, July 4, 1854). It had been a strenuous trip, and both were weary and much worn. They came to their newly rented home on Monroe Street to find the four-day Rochester conference, which James White had called months earlier, about to open. Representatives from the churches in western New York, Pennsylvania, and Canada were there for the important meeting. But, noted Ellen White: "We returned ... much worn, desiring rest ... Without rest we were obliged to engage in the meeting."--Life Sketches of James White and Ellen G. White (1880), 309. 1BIO 301 4 This was not the usual weekend conference that had become common, but a "general gathering." It had a larger attendance and had been called to consider important subjects relative to the welfare of the cause. During its business sessions special consideration was given to the Review and Herald, its welfare and its finances. Here it was decided to establish a subscription price of $1 a year, in advance. The worthy poor would continue to receive it "without charge." Liberal donations would be needed to keep the paper afloat financially. The conference ran from Friday afternoon till Monday. During the last meeting, Monday afternoon, June 26, an important vision was given to Ellen White. It was not James White who presented this information, for he was careful not to say much about the visions in print. He never hesitated, however, in recognizing their importance and giving heed to the counsel thus imparted by God. Nor did he hesitate to call the attention of those present to the phenomena observed in connection with the vision they were witnessing. Tested by a Physician While in Vision 1BIO 302 1 Three persons who were present that day later recalled the vision and gave their testimony of what they witnessed: First, listen to D. H. Lamson: 1BIO 302 2 I was then 17 years old. It seems to me I can almost hear those thrilling shouts of "G-l-o-r-y!" which she uttered. Then she sank back to the floor, not falling, but sinking gently, and was supported in the arms of an attendant. 1BIO 302 3 Two physicians came in, an old man and a young man. Brother White was anxious that they should examine Sister White closely, which they did. A looking glass was brought, and one of them held it over her mouth while she talked; but very soon they gave this up, and said, "She doesn't breathe." Then they closely examined her sides as she spoke, to find some evidence of deep breathing, but they did not find it. 1BIO 302 4 As they closed this part of the examination, she arose to her feet, still in vision, holding a Bible high up, turning from passage to passage, quoting correctly, although the eyes were looking upward and away from the Book. 1BIO 302 5 She had a view of the seven last plagues. Then she saw the triumph of the saints, and her shouts of triumph I can seem to hear even now. To these facts I freely testify.--Elder D. H. Lamson, Hillsdale, Michigan, February 8, 1893, published in GSAM, pp. 207, 208. 1BIO 302 6 Another who witnessed this vision at the White home on Monroe Street in Rochester, was a young lady, Drusilla, who was later to marry D. H. Lamson's cousin. At the time of writing, she was the matron of the Clifton Springs, New York, Sanitarium. Of the experience she wrote on March 9, 1893: 1BIO 303 1 I remember the meeting when the trial was made, namely, to test what Brother White had frequently said, that Sister White did not breathe while in vision, but I cannot recall the name of the doctor who was present.... It must have been Dr. Fleming, as he was the doctor called sometimes for counsel. He is, however, now dead. I can say this much, that the test was made, and no sign of breath was visible on the looking glass.--Drusilla Lamson, in GSAM, p. 208. 1BIO 303 2 David Seeley, of Fayette, Iowa, was another eyewitness; he gave his testimony on August 29, 1897: 1BIO 303 3 This is to certify that I have read the above testimonials of David Lamson and Mrs. Drusilla Lamson, concerning the physician's statement when examining Mrs. E. G. White while she was in vision, June 26, 1854. 1BIO 303 4 I was present at that meeting, and witnessed the examination. I agree with what is stated by Brother and Sister Lamson, and would say further that it was Doctor Fleming and another younger physician who made the examination. After Mrs. White rose to her feet, as they have stated, quoting the texts of Scripture, Doctor Fleming called for a lighted candle. He held this candle as near her lips as possible without burning, and in direct line with her breath in case she breathed. There was not the slightest flicker of the blaze. The doctor then said, with emphasis, "That settles it forever; there is no breath in her body."--David Seeley, in GSAM, pp. 208, 209. 1BIO 303 5 Ellen White was totally unconscious while in vision; she knew nothing of the circumstances observed by others. Later she wrote of why the visions were thus given. 1BIO 303 6 Some of the instruction found in these pages [her books] was given under circumstances so remarkable as to evidence the wonder-working power of God in behalf of His truth. Sometimes while I was in vision, my friends would approach me, and exclaim, "Why, she does not breathe!" Placing a mirror before my lips, they found that no moisture gathered on the glass. It was while there was no sign of any breathing that I kept talking of the things that were being presented before me. 1BIO 304 1 These messages were thus given to substantiate the faith of all, that in these last days we might have confidence in the Spirit of Prophecy.--The Review and Herald, June 14, 1906. 1BIO 304 2 At the time of this vision at Rochester, the Messenger party was doing its work, and the church was just on the verge of the defection of Stephenson and Hall, of Wisconsin. All of them were denouncing the presence of the Spirit of Prophecy as an important factor in the work of the Sabbathkeeping Adventists. Problems that Loomed Large 1BIO 304 3 Ellen White, a full seven months pregnant, could not escape the conference at the White home in Rochester in late June, 1854. She had to face the realities of her situation, but her spirits were low. The problems loomed large before her: 1BIO 304 4 1. Anna, James's sister, was at death's door with consumption (Life Sketches of James White and Ellen G. White (1880), 309). 1BIO 304 5 2. James was far from well and facing large problems in publishing the Review and Herald and managing the office. 1BIO 304 6 3. Lumen Masten, in charge of the printing office, was failing fast with tuberculosis. 1BIO 304 7 Confided Ellen White: 1BIO 304 8 4. "Trials thickened around us. We had much care. The office hands boarded with us, and our family numbered from fifteen to twenty. The large conferences and Sabbath meetings were held at our house. We had no quiet Sabbaths; for some of the sisters usually tarried all day with their children. Our brethren and sisters generally did not consider the inconvenience and additional care and expense brought upon us. As one after another of the office hands would come home sick, needing extra attention, I was fearful that we should sink beneath the anxiety and care. I often thought that we could endure no more; yet trials increased."--Ibid. Then she observed: 1BIO 304 9 With surprise I found that we were not overwhelmed. We learned the lesson that much more suffering and trial could be borne than we had once thought possible. The watchful eye of the Lord was upon us, to see we were not destroyed.--Ibid., 309, 310. 1BIO 305 1 5. One source of aggravation and trouble that gave James and Ellen White deep concern were the irresponsible activities of the group of Sabbathkeeping Adventists in Michigan who had withdrawn from the main body and had started publishing the Messenger of Truth. 1BIO 305 2 The two dissident ministers in Jackson, Case and Russell, having been reproved by the visions, were now in bitter opposition. Wrote Ellen White: 1BIO 305 3 They would not bear reproof, and in a secret manner at first, afterward more openly, used their influence against us. This we could have borne, but some of those who should have stood by us were influenced by these wicked persons.--Ibid., 310. 1BIO 305 4 This was the first time the pioneers had been confronted with the development of a dissident movement within their ranks, and at a time when formal church organization was yet several years off. Up to this point, the movement, devoted to heralding the third angel's message, was built largely around the Review and Herald. Now this was challenged, and through it, its editor. 1BIO 305 5 At the same time, White was forced to deal with the future of the Review, its ownership, its support, and its editorship. The major factors of concern here were his very poor health, suffering as he was from overwork, and the ultimate responsibility for the paper to serve a rapidly growing constituency. The two distressing elements, the dissident movement and the welfare of the Review and Herald, emerged simultaneously in the late summer of 1854. 1BIO 305 6 It was all too much for James. Ellen White described the bleak situation: 1BIO 305 7 He was troubled with cough and soreness of lungs, and his nervous system was prostrated. His anxiety of mind, the burdens which he bore in Rochester, his labor in the office, the sickness and repeated deaths in the family, the lack of sympathy from those who should have shared his labors, together with his traveling and preaching, were too much for his strength, and he seemed to be fast following Nathaniel and Anna to a consumptive's grave. 1BIO 305 8 That was a time of gloom and darkness. A few rays of light occasionally parted these heavy clouds, giving us a little hope, or we should have sunk in despair. It seemed at times that God had forsaken us.... 1BIO 306 1 If the cause of God had been ours alone, we might have trembled; but it was in the hands of Him who could say, No one is able to pluck it out of My hands. Jesus lives and reigns.--Ibid., 311, 312. 1BIO 306 2 This was demonstrated through the next fifteen months. By the time the Review office and press were moved from Rochester to Battle Creek, Michigan, in November, 1855, both were settled. In the interest of clarity, the dissident movement will be considered first. The Messenger Party 1BIO 306 3 The Messenger party was born in the weeks following the visit of James and Ellen White to the Jackson, Michigan, church in June, 1853. Case and Russell, having been reproved for their unreasonable course of action, began to sow seeds of distrust and criticism. They were soon joined by other critical believers. In time they started their paper, the Messenger of Truth, which they hoped would rival the Review and Herald. The first issue came out in the fall of 1854. 1BIO 306 4 The chief burden was criticism and condemnation of the Review and its publishers. Case accused James White of speculation; he declared that White, on his trip to Wisconsin, sold Bibles for a sum greater than he had paid for them in New York. When White pointed out that the sale price in Wisconsin was below cost, Case admitted there was no ground for censure, but shortly thereafter he was repeating the charge. Another pretext was found in the fact that money was sent to James White for the advance of the cause, at a time when he alone was responsible for the finances of the Review office. Further, he kept an eye on the needs of both poorly supported ministers and the widows and orphans. Handling money in these interests gave rise to the accusation that James and Ellen White were getting rich. These charges were followed by an ever-growing roster of falsehoods and accusations. 1BIO 306 5 The Messenger of Truth was sent to the readers of the Review, some of whom accepted its "disclosures" as gospel truth. The leaders of the emerging church were at a loss to know what course to take. As new accusations followed one on another, James White and loyal ministers endeavored to get the truth before the perplexed members. J. N. Loughborough, now one of the dedicated evangelists and closely associated with the Whites, wrote of the matter: 1BIO 307 1 The mission of this sheet and its conductors seemed to be to tear down and defame instead of to build up. Many falsehoods were inserted in its pages, which annoyed us in our work in the message; and as it was our first experience with such an open attack, we thought it our duty to refute their slanderous statements. Doing this occupied time that should have been spent in advancing the truth committed to our trust, and suited well the purposes of Satan, who was undoubtedly the instigator of this opposition.--GSAM, p. 325. 1BIO 307 2 In an editorial in the Review of September 5, 1854, which he titled "Our Position: Its Trials and Duties Considered," White pointed out that those who honor God's Sabbath may expect severe trials and declared: 1BIO 307 3 It has ever been God's plan to try and prove His people; but the Scriptures warrant us to expect that the "remnant" who "keep the commandments of God, and have the testimony of Jesus Christ," in the midst of the perils of the last days, will be called to pass through peculiarly trying scenes. The dragon, the devil, is wroth, and even now is making war with the remnant. Revelation 12:17.--The Review and Herald, September 5, 1854. 1BIO 307 4 There was little opposition and trial from the unbelieving, unchristian world. From the sectarian churches often there was bitterness and opposition. Even more bitter opposition, he wrote, came from former brethren in the Advent faith--"first-day Adventists." He then pointed out the trials most difficult to bear: 1BIO 307 5 But those trials which arise among ourselves are the most severe. It is unfortunate for the cause that some men of little or no moral worth profess the truth, who appear to run well for a while, till those not the most discerning have them in great estimation, and they obtain some influence; then the dragon uses them as his chosen instruments to divide and distract the flock.--Ibid. 1BIO 308 1 White added: It is not our duty to leave the work of God to contend with unreasonable men. This Satan designs that we shall do, but God has something better for us to attend to. It is our duty to point out and warn the flock to beware of the influence of those who cause divisions, then leave the matter in the hands of God.--Ibid. 1BIO 308 2 Good in theory, but this was hard to do. The letters from the field and occasional notes in the Review yield glimpses of the matter. 1BIO 308 3 In the December 26, 1854, issue, White presented an editorial in which he spoke of the prosperity of the cause and the union that existed. He then made reference to the Messenger party: 1BIO 308 4 The late scourge to which some refer in this number will prove one of the greatest blessings to the cause. It will put the people of God on their guard in their future course, and free them of some who have been a burden to the cause, and whom they could not reform. In speaking of such, brethren should seek to "speak the truth in love." ... The Review must be devoted to the truth and, breathe its sweet spirit.--Ibid., December 26, 1854 1BIO 308 5 Late in January or during February, James White got out an Extra of the Review devoted to the offshoot group. Little is said of it in the regular issues, but on March 20, 1855, he made reference to and quoted a few sentences of commendation for it written by J. M. Stephenson--note carefully the name--writing from Aztalan, Wisconsin, on March 1. Stephenson was a first-day Adventist minister who had recently accepted the third angel's message under the ministry of J. H. Waggoner. His testimony was very positive: 1BIO 308 6 Yesterday afternoon I saw for the first time the Review and Herald Extra, also Nos. 22 and 23 of the Review. With the Extra I am well pleased. It cannot fail of doing much good in Wisconsin.... My sympathies are all with the Review. It is that paper or none for me. I cannot affiliate the spirit or doctrines of the Messenger of Error. They are rushing headlong, and I fear heedlessly, into the most egregious errors in doctrine, exposition of prophecy, et cetera. I believe the Review has the truth in the main.--Ibid., March 20, 1855 1BIO 309 1 Just at this time White was planning to publish another issue of the Extra (Ibid.). 1BIO 309 2 On Sabbath and Sunday, June 16 and 17, a tent meeting was held at Oswego. James and Ellen White were present and remained in the vicinity during the week following. On Wednesday, June 20, they attended a prayer meeting at the home of John Place. Loughborough, who was present, writes of it: 1BIO 309 3 Mrs. White was given a vision in which she was shown that if we would keep at our work, preaching the truth, regardless of any such as the "Messenger party," they would go to war among themselves and their paper would go down, and when that should happen we would find that our ranks had doubled. Believing this testimony to be from the Lord, we began at once to act in harmony with it.--GSAM, pp. 325, 326. 1BIO 309 4 Soon after the vision Ellen White wrote of it: When at Oswego, New York, June, 1855, I was shown that God's people have been weighed down with clogs; that there have been Achans in the camp. The work of God has progressed but little, and many of His servants have been discouraged.... The Messenger party has arisen, and we shall suffer some from their lying tongues and misrepresentations, yet we should bear it all patiently; for they will not injure the cause of God, now they have left us, as much as they would have injured it by their influence had they remained with us. 1BIO 309 5 God's frown has been brought upon the church on account of individuals with corrupt hearts being in it. They have wanted to be foremost, when neither God nor their brethren placed them there. Selfishness and exaltation have marked their course. A place is now open for all such where they can go and find pasture with those of their kind. And we should praise God that in mercy He has rid the church of them.... An excitement and sympathy now leads them, which will deceive some; but every honest one will be enlightened as to the true state of this company, and will remain with God's peculiar people, hold fast the truth, and follow in the humble path, unaffected by the influence of those who have been given up of God to their own ways, to be filled with their own doings.--Testimonies for the Church, 1:122. 1BIO 310 1 She outlined the course of action the church should take: I saw that the people of God must arouse and put on the armor. Christ is coming, and the great work of the last message of mercy is of too much importance for us to leave it and come down to answer such falsehoods, misrepresentations, and slanders as the Messenger party have fed upon and have scattered abroad. 1BIO 310 2 Truth, present truth, we must dwell upon it. We are doing a great work, and cannot come down. Satan is in all this, to divert our minds from the present truth and the coming of Christ. Said the angel: "Jesus knows it all." In a little from this their day is coming. All will be judged according to the deeds done in the body. The lying tongue will be stopped. The sinners in Zion will be afraid, and fearfulness will surprise the hypocrites.--Ibid., 1:123. 1BIO 310 3 After the vision the workers thanked God for guidance; from then on they virtually ignored the Messenger party. 1BIO 310 4 Five months later, at a general conference in Battle Creek, they went on record as revealed in the minutes: 1BIO 310 5 Whereas, Inquiries have been made as to what course we designed to pursue in the future, in reference to the misstatements of the enemies of present truth, therefore, for the information and satisfaction of the brethren abroad. 1BIO 310 6 Resolved, That we henceforth devote ourselves exclusively to the advocacy and defense of the present truth, committing ourselves in all things to Him who judgeth righteously, after the example of our Pattern, in affliction and in patience.--The Review and Herald, December 4, 1855. A Bitter Lesson on Compromising on Doctrinal Truth 1BIO 310 7 This was a period of learning on the part of the leaders of the emerging church. On their first visit to Wisconsin in late May, 1854, James and Ellen White met J. M. Stephenson and D. P. Hall, former ministers among the first-day Adventists who, under J. H. Waggoner's ministry, had accepted the third angel's message. The acquisition of the two men doubled the ministerial force in Wisconsin. During the preceding months both had been in communication with White. On meeting them, he was favorably impressed and asked both of them to write for the Review. There was just one catch in the matter. Both Stephenson and Hall held the "age to come" doctrine, which presented the prospect of a second probation following the millennium. Months later White told the story of his contacts with these men: 1BIO 311 1 When we were in Eldorado, Wisconsin, June, 1854, Elders Stephenson and Hall stated to us that they were firm believers in the "age to come." We asked them if they had ever known one sinner converted, or a backslider reclaimed, as the fruits of preaching "age to come." 1BIO 311 2 The answer was "No." 1BIO 311 3 We then asked if that, in their opinion, much harm had not been the result of preaching "age to come," in dividing the Advent people. 1BIO 311 4 The answer was, "Yes." 1BIO 311 5 We inquired, "Then why preach it?" 1BIO 311 6 The reply was "We are willing to waive the subject, and unite on the third angel's message, if those who oppose the 'age to come' will do the same." 1BIO 311 7 We then stated that we could speak in behalf of Brethren East, that they would be willing to waive the subject. 1BIO 311 8 At this point in the conversation, said Elder Stephenson, "The 'age to come' is premature. It is future truth, it is not the present truth, and if the third angel's message had been presented to us at the time the 'age to come' was, we would not have taken hold of the 'age to come.'"--Ibid. 1BIO 311 9 White wrote that up to the time of the conference at Mill Grove, New York, in April, 1855, nothing appeared in the Review on the "age to come." In the meantime White had invited Stephenson and Hall to come to the East. At the commencement of the year 1855, D. P. Hall was in Pennsylvania and New York holding meetings (Ibid.February 20, 1855). A little later a notice appeared in the Review. 1BIO 312 1 It is now expected that Brethren Hall and Stephenson, of Wisconsin, will visit this State the first of April, when it will be proper to have two or three conferences in the State. Those churches wishing conferences will please send in requests in season to give notice in the next Review.--Ibid., March 20, 1855 1BIO 312 2 The Review of April 3 carried an appeal for funds to provide a tent in Wisconsin for the use of the two ministers. A conference was called for Jackson, Michigan, which they would attend. White reported that at this conference "Brethren Stephenson and Hall, of Wisconsin, were present, ... and improved most of the time in preaching the Word."--Ibid., May 1, 1855. The visiting ministers attended other weekend conferences as they made their way east. They were at the Mill Grove meeting in western New York the weekend of April 7 and 8 and here again met Elder White. 1BIO 312 3 Quite sure that a discussion of the "age to come" could not be avoided, White proposed to Stephenson that they discuss the doctrine in tracts, each meeting the expense of publication. This was rejected, and at that point "Stephenson pronounced the covenant, made at Eldorado, June, 1854, to use his own words, 'null and void.'"--Ibid., December 4, 1855. When he urged that he be given access to present his views to the church through the Review, White referred him to the publishing committee, promising that he would abide by the committee decision. While in Michigan and New York the two men attended several conferences, including the one at Rochester, May 26 and 27 (Ibid., June 12, 1855). Some seventy-five were present on Sabbath, mostly Sabbathkeepers, and on Sunday about eight hundred came out to "hear the word of the Lord" (Ibid.). 1BIO 312 4 While in Rochester, James White took the visiting ministers into his confidence, opening up to them the conditions and work of the office. What he did not at the time discern was opened up a few months later to Ellen White in vision: 1BIO 312 5 While my husband was openhearted and unsuspecting, seeking ways to remove their jealousy, and frankly opening to them the affairs of the office, and trying to help them, they were watching for evil, and observing everything with a jealous eye.--Testimonies for the Church, 1:117. 1BIO 313 1 A few days after the visit of Stephenson and Hall, James and Ellen White started on a tour through New England. The visiting ministers returned to Wisconsin to carry on evangelistic meetings in the new tent secured for their use. At this time the Messenger party, roundly denounced by Stephenson (The Review and Herald, March 20, 1855), was breaking up. But more of this later. 1BIO 313 2 On their return to Wisconsin, Stephenson and Hall prepared for tent meetings, which they called for October 5 and 6, urging good attendance as "topics of vital interest will be investigated."--Ibid., September 4, 1855. At the conference they openly denounced the Review and decided to withdraw their support from it (Ibid., December 4, 1855). They now turned to the Messenger of Truth. This was a severe blow to James White, who a year before had compromised on the matter of freedom to discuss a point of error in doctrine. 1BIO 313 3 In a vision given to Ellen White at the close of the conference held in Battle Creek in November, the whole matter was opened up to her. She wrote: 1BIO 313 4 I was shown the case of Stephenson and Hall of Wisconsin. I saw that while we were in Wisconsin, in June, 1854, they were convicted that the visions were of God; but they examined them and compared them with their views of the "age to come," and because the visions did not agree with these, they sacrificed the visions for the "age to come." And while on their journey east last spring, they both were wrong and designing. 1BIO 313 5 They have stumbled over the "age to come," and they are ready to take any course to injure the Review; its friends must be awake and do what they can to save the children of God from deception. These men are uniting with a lying and corrupt people. They have evidence of this. And while they were professing sympathy and union with my husband, they (especially Stephenson) were biting like an adder behind his back. While their words were smooth with him, they were inflaming Wisconsin against the Review and its conductors. Their object has been to have the Review publish the "age to come" theory, or to destroy its influence.--Testimonies for the Church, 1:116, 117. 1BIO 314 1 Ellen White was shown the shortness of the life of the opposition: 1BIO 314 2 Said the angel as I beheld them: "Think ye, feeble man, that you can stay the work of God? Feeble man, one touch of His finger can lay thee prostrate. He will suffer thee but a little while."--Ibid., 1:117. 1BIO 314 3 Then the whole matter was put in its proper perspective: I was pointed back to the rise of the Advent doctrine, and even before that time, and saw that there had not been a parallel to the deception, misrepresentation, and falsehood that has been practiced by the Messenger party, or such an association of corrupt hearts under a cloak of religion. Some honest hearts have been influenced by them.... I saw that such will have evidence of the truth of these matters. The church of God should move straight along, as though there were not such a people in the world.--Ibid. 1BIO 314 4 Within a year or two the Messenger party and the "age to come" advocates who united with the party fell apart and lost all influence. What Happened to the "Messengers" 1BIO 314 5 Just a little more than two years after Ellen White penned the words quoted above, James White wrote concerning the leaders in the opposition movement: 1BIO 314 6 Wyman, rejected by his party for crime, and a town charge. Bezzo, their editor [turned schoolteacher], fined $25 for presenting a pistol, and threatening to shoot a scholar in school. Case, run out as a preacher, and fishing on the lakes. Chapin, in a clothing store. Lillis, a spiritualist. Russell and Hicks had denounced Bezzo and the publishers of their sheet [as] hypocrites, and were standing alone. 1BIO 314 7 It seems that as soon as these restless spirits went out from the body by themselves, ... they immediately went to biting and devouring one another until not one of the eighteen messengers of which they once boasted as being with them is now bearing a public testimony, and not one place of regular meeting to our knowledge among them, east or west.--The Review and Herald, January 14, 1858. 1BIO 315 1 As to those advocating the "age to come," Stephenson soon adopted doctrinal views that cut him off from those who sympathized with him. He seemed to lose his ability as a speaker. He divorced his wife to marry a younger woman. Reported Loughborough: 1BIO 315 2 In this forlorn condition--friendless, penniless, and with failing health--he was placed in the "poorhouse." There his mental faculties failed him--not a derangement, but a state of imbecility. The last four years of his life he had no more sense, or ability to care for himself, than a year-old child.--Pacific Union Recorder, May 12, 1910. 1BIO 315 3 D. P. Hall soon gave up his preaching and engaged in the real estate business. Through impracticable business transactions he lost everything and went bankrupt. This led to melancholy and terminated in insanity. Ellen White Portrays the Steps in Apostasy 1BIO 315 4 Writing some years later concerning apostasies and the involvements of those who lost their way, Ellen White pointed out five natural steps: 1BIO 315 5 "It is Satan's plan to weaken the faith of God's people in the Testimonies." "Satan knows how to make his attacks. He works upon minds to excite jealousy and dissatisfaction toward those at the head of the work. The gifts are next questioned; then, of course, they have but little weight, and instruction given through vision is disregarded." "Next follows skepticism in regard to the vital points of our faith, the pillars of our position, then doubt as to the Holy Scriptures, and then the downward march to perdition. 1BIO 315 6 "When the Testimonies, which were once believed, are doubted and given up, Satan knows the deceived ones will not stop at this; and he redoubles his efforts till he launches them into open rebellion, which becomes incurable, and ends in destruction."--Testimonies for the Church, 5:672. ------------------------Chapter 20--(1855) Settling Administrative and Theological Questions 1BIO 316 1 The year 1855 was a time when important administrative and theological problems were settled--the status and future of the Review and Herald office, and the time to begin the Sabbath. Both came to a culmination late in the year. 1BIO 316 2 The issue of the Review dated February 20, 1855, carried an editorial written by James White titled "The Office." In this he described the rather desperate situation he was in as proprietor, financial agent, and editor. His repeated appeals to the readers for stronger support had gone largely unheeded. Not only was he burdened with financial embarrassment, but there was also the "unreasonableness of 'false brethren'" comprising the Messenger party. He pointed out that he was laboring from fourteen to eighteen hours a day. Altogether, this nearly ruined the health of 34-year-old James White. He made a rather startling declaration: 1BIO 316 3 We cannot expect a tolerable state of health without a complete change in many respects. We are resolved on this change, even if we leave the office entirely. We hope to live, and, if possible, yet do some little good in the world. 1BIO 316 4 Had we a constitution that could endure care and toil, we would cheerfully wear it out in the holy cause of Bible truth; but having worn out a good constitution in this cause, we can now hope for no more, than that by rest, and care, with the blessing of God, we may yet be able to do something.... 1BIO 316 5 Without capital, and without health, we cannot much longer bear the burden.--The Review and Herald, February 20, 1855. 1BIO 317 1 He proposed (1) to take the proper steps to recover his health; (2) to divest himself and Ellen from the care of the large publishing house family, which would, of course, result in a higher cost of printing, for all in the work had been laboring for little more than their board and room at the White home; (3) to get rid of the office debt of $1,000. There was stock on hand that when sold would liquidate this. He acknowledged that the financial support came principally from understanding brethren in Michigan and Vermont, and declared: "They have our warmest gratitude for their real friendship in time of distress and need." This was his hope and plan, but it took eight months to implement it, and then only in part. 1BIO 317 2 Under the circumstances he described, the most relaxing and seemingly beneficial course he could take was to travel leisurely by horse and carriage, visiting the churches and companies of believers. In the Review of March 20 he set forth his developing plans: 1BIO 317 3 We are now calculating to leave the office for several months, and if health will permit, attend conferences in this State [New York]; and about the first of May start with private carriage for New England, and hold meetings by the way at Oswego, Lorain, Pottsdam, and Champlain. We should be happy to join the Vermont tent, in northern New York, and follow on with it through Vermont and New Hampshire, on our way to Massachusetts and Maine. 1BIO 317 4 A hastily planned trip back to Michigan, however, delayed the start for the East. At Battle Creek a conference was held in "a private house," for as yet the Sabbathkeeping Adventists had no house of worship in the State. Here he had an opportunity to discuss the future of the Review and the Review office. He wrote of it as "a meeting of interest to God's people." The published report told why: 1BIO 317 5 The brethren in Battle Creek and vicinity are generally awake to the wants of the cause, and are anxious to establish the Review office in that place. They are able and willing to do so, and manifest much anxiety to relieve us of those cares and responsibilities which we have too long borne. The climate, water, prices of rent, fuel, provisions, et cetera, seem favorable to the location.--Ibid., May 15, 1855 1BIO 318 1 James and Ellen remained in Battle Creek through the week following the conference, and were with the church on Sabbath, May 5. Three men were present who, as James White put it, "preach constantly." But this time there was no preaching. In the veiled manner in which he usually referred in print to Ellen's having a public vision, he wrote: 1BIO 318 2 The Lord took the lead in the meeting in an especial manner, and manifested His power and goodness in our midst. The saints were filled with joy and gratitude to God for the encouragement and instruction given at this meeting.--Ibid. 1BIO 318 3 The extant records furnish little as to just what was the nature of the "encouragement and instruction," except one very interesting item preserved in the E. G. White manuscript files relating to her conversation with the angel about James: 1BIO 318 4 I then inquired if James would be spared or would be removed before the time of trouble. Said the angel, "What is that to thee? Follow Jesus, follow the opening providence of God. Have unwavering faith in His promises." ... 1BIO 318 5 In regard to the office and what our duty is in regard to it, I had no light, but was cited to other visions that God had given. "Look at them carefully; lose not sight of the opening providences of God. Carefully regard all His teachings and obey them." 1BIO 318 6 I saw that no longer should those connected with the office bear burdens they have borne.... They must be free in mind, and then their health will improve.--Manuscript 3, 1885. 1BIO 318 7 Through most of May they were in Michigan attending and assisting in the tent meetings. Returning home, James reported, 1BIO 318 8 My health gradually improves, and my spirit is getting perfectly free while freed from the cares of the office, and mingling with the Lord's faithful, scattered ones.--Ibid., May 29, 1855 The Eleven-Week Tour Through New England 1BIO 319 1 Rather than the first of May, as anticipated by James White, it was mid-June when the Whites actually got off by carriage on another trip through New England. As they traveled up through Vermont and met with friends of the cause their hearts were cheered. 1BIO 319 2 As he interviewed leading workers he found them eager to move the Review office to Vermont and have the responsibility and burden of conducting it, unless the friends of the cause in some more central position would assume this responsibility. White declared: 1BIO 319 3 We shall no longer bear the burdens we have borne in Rochester; neither shall we move the office, east or west. The office is the property of the church. The church must wake up to this matter, and free us from responsibilities that have been forced upon us, and which we have reluctantly taken. We must have freedom and repose, or go into the grave.--Ibid., August 7, 1855 The Review Office to Go to Battle Creek, Michigan 1BIO 319 4 Having consulted with the brethren in Michigan and Vermont, the two States from which there had been the strongest moral and financial support, on his return to Rochester on August 30 James White was prepared to make the announcement of what seemed to be the consensus of opinion. He did so in early September under the title of "The Office": 1BIO 319 5 We are happy to say that the brethren in Michigan cheerfully take upon themselves the responsibilities of the Review office. They will probably move it to that State this fall. Brethren in Vermont are willing and ready to do the same, but regard Michigan to be more the center of the future field of labor, and are willing that the press should be established in that State. 1BIO 319 6 The Review will probably be issued weekly after the press shall be established at Battle Creek, Michigan. It will be our duty and privilege to be freed from the office at present, at least. God has raised up others who are better able to conduct the Review, and bear these burdens, than we are.--Ibid., September 4, 1855 A Transition Evidencing the Maturity of the Church 1BIO 320 1 There were substantial brethren of good judgment in both Vermont and Michigan capable of assuming most of the responsibilities of which James White felt he must divest himself. The decision having been made that the press would go to Battle Creek, Michigan, the men there went into action. The Review of October 2 placed before the church the steps the Michigan brethren were taking: 1BIO 320 2 1. The Advent Review office would remain the property of the church. 1BIO 320 3 2. It would be moved to Battle Creek, Michigan. 1BIO 320 4 3. A financial committee of three would be chosen, whose duty it was to move the office, and publish the Advent Review. 1BIO 320 5 4. The church-at-large would be called upon to send their freewill offerings to defray the expenses of moving. 1BIO 320 6 5. There was a call for a plan on which the editorial department of the Advent Review would be conducted (Ibid., October 2, 1855). 1BIO 320 7 The next issue of the Review, published two weeks later, carried two significant back page items: 1BIO 320 8 Special Notice. Change of Address. For the future, until further arrangements are made, all letters for the Review office should be addressed to Elder James White, Battle Creek, Michigan. 1BIO 320 9 General Conference. Providence permitting, there will be a general conference at Battle Creek, Michigan, November 16. 1BIO 320 10 The response from the field was uniform and favorable. The month of November was given over to erecting the little publishing house on the southeast corner of Washington and Main streets in the western edge of Battle Creek, and to moving both the press and the families connected with the Advent Review office. The White family moved into a little cottage that they rented for $1.50 a week. The general conference, which had been called for Friday, November 16, met in the newly constructed house of worship, a building eighteen by twenty-four feet, provided for the Battle Creek congregation of twenty-four (Ibid., August 22, 1935). It was one of three church buildings erected in 1855. 1BIO 321 1 Actions of the conference included the appointment of Henry Lyon, David Hewitt, and William M. Smith, all of Battle Creek, to be a committee to investigate the financial condition of the Review office; and the appointment of Uriah Smith as the resident (or managing) editor, and five corresponding editors. These were J. N. Andrews, of Iowa; James White and J. H. Waggoner, of Michigan; R. F. Cottrell, of New York; and Stephen Pierce, of Vermont. The minutes also recorded: 1BIO 321 2 8. That a vote of thanks be tendered to Brother White for his valuable services as an editor, in spreading the light of present truth.--Ibid., December 5, 1855 1BIO 321 3 William C. White, who was a child of 14 months when the move was made but grew up knowing well the personnel and hearing the story from his parents, described the beginnings of the publishing work in Battle Creek: 1BIO 321 4 James White, now freed from the cares and responsibilities of ownership, was asked to act as manager of the growing enterprise. Uriah Smith, whose approved ability as a writer and author was generally recognized, was chosen resident editor, which responsibility he carried for many years. Stephen Belden continued to act as superintendent, and foreman of the typeroom. George Amadon and Warren Bacheller set type and did the presswork. 1BIO 321 5 And now for the first time the workers were granted a stated salary. Before this, they had worked for room and board, a small allowance for clothing, and such other expenses as were deemed absolutely necessary. But so eager were they that the printing office should pay its way, that they cheerfully accepted only $5 a week for their services. 1BIO 321 6 In the same spirit, and to help make the newly established enterprise a success, James White at first accepted only $4 a week. Later, he drew $6, and when the success of the work was assured, $7 a week. 1BIO 321 7 With the financial responsibility of the paper in the hands of the publishing committee ... the work began well. The paper was changed from a biweekly to a weekly, [Through 1855, up to the time of the conference, for lack of adequate financial support, the Review, Although a weekly through much of 1854, lapsed to a biweekly (see Ibid., January 9, 1855).] and the subscription price was fixed at "one dollar for a volume of twenty-six numbers" ($2 a year), with special concessions to the ministers and the poor. The paid subscription list, which stood close to 2,500 at the time of the move, grew rapidly, and the enterprise in its new location was assured of success.--WCW, "Sketches and Memories of James and Ellen G. White," Ibid., August 22, 1935 The Doctrinal Point--Time to Begin the Sabbath 1BIO 322 1 On Friday evening, the day the conference in Battle Creek opened, those assembled commenced the Sabbath at six o'clock, although the sun had been set for an hour. The next day they closed the Sabbath at sunset. During that Sabbath a change in practice based on Bible study had been made. It was an interesting and instructive experience in doctrinal development. 1BIO 322 2 As noted in earlier chapters, Joseph Bates was considered the father of the Sabbath truth. As captain of his own vessels, he had sailed far and wide and was acquainted with the matter of time-keeping in different parts of the world. It was his conclusion that time as kept at the equator, with sunset uniformly at 6:00 P.M., was the proper guide to Sabbathkeeping, regardless of season of the year or location. The Scriptures called for evening marking the beginning of the new day, and the words "from even unto even, shall ye celebrate your sabbath" (Leviticus 23:32) were cited in support of this point. The April 21, 1851, issue of the Review carried a three-column article by Joseph Bates in support of the six o'clock time. 1BIO 322 3 In the State of Maine in 1847-1848, some took the position that the Sabbath commenced at sunrise, quoting as support, Matthew 28:1: "In the end of the sabbath, as it began to dawn toward the first day of the week" (see The Review and Herald, February 25, 1868). A vision given to Ellen White checked this error in principle, for the angel repeated the words of the scripture "From even unto even, shall ye celebrate your sabbath." 1BIO 322 4 There were a few who observed the Sabbath from sundown to sundown (JW to "My Dear Brother," July 2, 1848; see also Ibid., February 25, 1868), but the majority stood with Bates, as did James and Ellen White. The charismatic experience in Connecticut in late June, 1848, recounted in chapter 13, seemed to confirm the six o'clock time. Still the matter was not settled conclusively, and in June, 1854, James White requested D. P. Hall in Wisconsin to give study to the matter and come up with an answer (Ibid., December 4, 1855). 1BIO 323 1 When this request failed to yield fruit, he turned to John Andrews with the earnest request that he take his Bible and bring evidence to settle the question. Andrews prepared a paper on the matter. As he passed through Battle Creek with his parents in November on his way to Iowa, he left this in the hands of James White. The reading of this paper became the Sabbath morning Bible study at the conference in Battle Creek. From nine texts in the Old Testament and two from the New, Andrews demonstrated that "even" and "evening" of the Sabbath were identical with sunset (Ibid.). 1BIO 323 2 As the paper was read that Sabbath morning, it could be seen that while the six o'clock time advocated by Bates was in principle not incorrect--for it called for beginning the Sabbath in the evening--in detail there was an error. Now with the position of sunset time so amply supported by Scripture evidence, all the congregation, which included the church's leaders, readily accepted the light and were prepared to shift their practice. All, that is, but two--Joseph Bates and Ellen White. 1BIO 323 3 Bates's position had been generally accepted and defended. He was the venerable apostle of the Sabbath truth. He was unready to accept what had been presented by the youthful John Andrews, and he would stand in defense of his position. The vision given to Ellen White in 1848, correcting the sunrise time and confirming "evening time," had nothing to say about the six o'clock time being in error. 1BIO 323 4 Ellen White reasoned that the six o'clock time had been a matter of practice for nearly a decade. The Sabbath so kept had been a great blessing to her, and the angel had said nothing about its being in error. Must a change be made now? Thus matters stood through the rest of the Sabbath and through Sunday as the members met in conference, but this was a rather touchy point of division that was bound to widen as time went on. Then the God of heaven stepped in. 1BIO 324 1 Of what took place, Ellen White wrote: November 20, 1855, while in prayer, the Spirit of the Lord came suddenly and powerfully upon me, and I was taken off in vision.--Testimonies for the Church, 1:113. 1BIO 324 2 Her attention was called to many points, among them the time to commence the Sabbath. She discussed the matter with the angel. This conversation is very enlightening: 1BIO 324 3 I saw that it is even so: "From even unto even, shall ye celebrate your sabbath." Said the angel: "Take the Word of God, read it, understand, and ye cannot err. Read carefully, and ye shall there find what even is and when it is." 1BIO 324 4 I asked the angel if the frown of God had been upon His people for commencing the Sabbath as they had. I was directed back to the first rise of the Sabbath, and followed the people of God up to this time, but did not see that the Lord was displeased, or frowned upon them. 1BIO 324 5 I inquired why it had been thus, that at this late day we must change the time of commencing the Sabbath. Said the angel: "Ye shall understand, but not yet, not yet." Said the angel: "If light come, and that light is set aside or rejected, then comes condemnation and the frown of God; but before the light comes, there is no sin, for there is no light for them to reject." 1BIO 324 6 I saw that it was in the minds of some that the Lord had shown that the Sabbath commenced at six o'clock, when I had only seen that it commenced at "even," and it was inferred that even was at six. 1BIO 324 7 I saw that the servants of God must draw together, press together.--Ibid., 1:116. 1BIO 324 8 And they did. The vision set Ellen White and Joseph Bates straight, and they accepted the vision wholeheartedly. The matter of the time to commence the Sabbath was forever settled--settled on the basis of Bible study, confirmed by vision. It was indeed a significant experience in God's leadings, one that Uriah Smith was later to comment on: 1BIO 324 9 Lest any should say that Sister White, having changed her sentiments, had a vision accordingly, we will state that which was shown her in vision concerning the commencement of the Sabbath was contrary to her own sentiment at the time the vision was given.--The Review and Herald, August 30, 1864. The Impressive Lesson Taught by this Experience 1BIO 325 1 Some years later, James White, using the experience as a demonstration of the relation of the visions to Bible study, wrote: 1BIO 325 2 The question naturally arises, If the visions are given to correct the erring, why did she [Mrs. White] not sooner see the error of the six o'clock time? For one, I have ever been thankful that God corrected the error in His own good time, and did not suffer an unhappy division to exist among us upon the point. But, dear reader, the work of the Lord upon this point is in perfect harmony with His manifestations to us on others, and in harmony with the correct position upon spiritual gifts. 1BIO 325 3 It does not appear to be the desire of the Lord to teach His people by the gifts of the Spirit on the Bible questions until His servants have diligently searched His Word. When this was done upon the subject of time to commence the Sabbath, and most were established, and some were in danger of being out of harmony with the body on this subject, then, yes, then was the very time for God to magnify His goodness in the manifestation of the gift of His Spirit in the accomplishment of its proper work. 1BIO 325 4 The sacred Scriptures are given us as the rule of faith and duty, and we are commanded to search them. If we fail to understand and fully obey the truths in consequence of not searching the Scriptures as we should, or a want of consecration and spiritual discernment, and God in mercy in His own time corrects us by some manifestation of the gifts of His Holy Spirit, instead of murmuring that He did not do it before, let us humbly acknowledge His mercy, and praise Him for His infinite goodness in condescending to correct us at all. 1BIO 325 5 Then he admonished, reiterating his consistent position on the gift of prophecy in the remnant church: 1BIO 325 6 Let the gifts have their proper place in the church. God has never set them in the very front, and commanded us to look to them to lead us in the path of truth, and the way to heaven. His Word He has magnified. The Scriptures of the Old and New Testament are man's lamp to light up his path to the kingdom. Follow that. But if you err from Bible truth, and are in danger of being lost, it may be that God will in the time of His choice correct you, and bring you back to the Bible, and save you.--Ibid., February 25, 1868 The Neglect of the Spirit of Prophecy 1BIO 326 1 But there was another matter of large importance to which the conference addressed itself, and that was a seeming decline of the influence of the Spirit of Prophecy in their midst. Ellen White was to speak of it in reporting the vision given at the close of the conference: "I saw that the Spirit of the Lord has been dying away from the church."--Testimonies for the Church, 1:113. Looking back a few weeks later, she wrote: 1BIO 326 2 The visions have been of late less and less frequent, and my testimony for God's children has been gone. I have thought that my work in God's cause was done, and that I had no further duty to do, but to save my own soul, and carefully attend to my little family.--The Review and Herald, January 10, 1856. 1BIO 326 3 In his report of the conference James White wrote of the concern of those at the meeting for the spiritual welfare of the church. He mentioned that there were "remarks and confessions relative to the evident departure of the remnant from the spirit of the message, and the humble, straight forward course taken by those who first embraced it. Strong desires were expressed, and fervent prayers were offered to heaven, for the return of the spirit of consecration, sacrifice, and holiness once enjoyed by the remnant."--Ibid., December 4, 1855 1BIO 326 4 Somehow the sense swept over them that this may have been the result of neglect on the part of the church in its relation to the visions. To avoid prejudicing those they hoped to reach with the third angel's message through the Review and Herald, they had published none of the visions in the paper for nearly five years, and only twice had James White referred to the visions in his articles or editorials. These exceptions were (1) in October, 1854, when under attack from the Messenger party for putting the visions ahead of the Bible, he reprinted an article that had appeared in the first volume of the Review on April 21, 1851; and (2) on October 16, 1855, in five brief articles, quite an extended defense of the position of the church in the issue. In one of these he may, in one statement, have gone a little too far in exercising his attempts to show that Seventh-day Adventist doctrines were not dependent on the visions. It seems this led some to conclude--quite contrary to his purpose--that he was downgrading the visions. In the one titled "A Test" he declared: 1BIO 327 1 There is a class of persons who are determined to have it that the Review and its conductors made the views of Mrs. White a test of doctrine and Christian fellowship. It may be duty to notice these persons on account of the part they are acting, which is calculated to deceive some. 1BIO 327 2 What has the Review to do with Mrs. White's views? The sentiments published in its columns are all drawn from the Holy Scriptures. No writer of the Review has ever referred to them as authority on any point. The Review for five years has not published one of them. Its motto has been "The Bible and the Bible alone, the only rule of faith and duty." Then why should these men charge the Review with being a supporter of Mrs. White's views?--Ibid., October 16, 1855 1BIO 327 3 James White then called the attention of his readers to his consistent position during the past eight years. He referred to his published statements, beginning with what appeared in A Word to the "Little Flock" in 1847. There he had declared: 1BIO 327 4 The Bible is a perfect and complete revelation. It is our only rule of faith and practice. But this is no reason why God may not show the past, present, and future fulfillment of His Word in these last days, by dreams and visions, according to Peter's testimony. True visions are given to lead us to God and to His written word; but those that are given for a new rule of faith and practice, separate from the Bible, cannot be from God and should be rejected.-- Ibid. 1BIO 328 1 In attempting to make his point, he quoted other statements he had made through the years, which in no way downgrade the visions. But it was strong language he had used in mid-October, and it would appear that this, with the absence of visions in the Review, had undercut in the minds of some the importance of the gift of prophecy in the remnant church. This was felt at the conference in Battle Creek right after the move to that city. 1BIO 328 2 At any rate, the conference was led to give consideration to the matter. Among its resolutions was the vote: 1BIO 328 3 9. That Joseph Bates, J. H. Waggoner, and M. E. Cornell be appointed to address the saints on behalf of the conference, on the gifts of the church.--Ibid., December 4, 1855 1BIO 328 4 That address, appearing in the same issue of the Review as the conference actions, is quite revealing and will be mentioned again shortly. 1BIO 328 5 Now, back to the last meeting of the conference, James White, after writing of the distress of the brethren over the spiritual state of the church, reported: 1BIO 328 6 Our long-suffering and tender Father in heaven smiled upon His waiting children, and manifested His power to their joy. The brethren separated greatly refreshed and encouraged.--Ibid. The "Conference Address" 1BIO 328 7 The disquieting situation sensed at the conference led to the action calling for a conference address "on the gifts of the church." This address opened with penitent words: 1BIO 328 8 To the Dear Saints Scattered Abroad, Greeting: In view of the present low state of the precious cause of our blessed Master, we feel to humble ourselves before God, and confess our unfaithfulness and departure from the way of the Lord, whereby the spirit of holiness has been grieved, our own souls burdened, and an occasion given to the enemy of all righteousness to rejoice over the decline of faith and spirituality amongst the scattered flock.--Ibid. 1BIO 329 1 The address comes immediately to the subject of the gifts of the Spirit in the church and confesses: 1BIO 329 2 Nor have we appreciated the glorious privilege of claiming the gifts which our blessed Master has vouchsafed to His people; and we greatly fear that we have grieved the Spirit by neglecting the blessings already conferred upon the church.... 1BIO 329 3 We have also, in our past experience, been made to rejoice in the goodness of our God who has manifested His care for His people by leading us in His way and correcting our errors, through the operations of His Spirit; and the majority of Sabbathkeepers in the third angel's message have firmly believed that the Lord was calling His church out of the wilderness by the means appointed to bring us to the unity of the faith. We refer to the visions which God has promised to the remnant "in the last days." 1BIO 329 4 The relation of the Spirit of Prophecy to the Bible was next dealt with: Nor do we, as some contend, exalt these gifts or their manifestations, above the Bible; on the contrary, we test them by the Bible, making it the great rule of judgment in all things; so that whatever is not in accordance with it, in its spirit and its teachings, we unhesitatingly reject. But as we cannot believe that a fountain sends forth at the same place sweet water and bitter, or that an evil tree brings forth good fruit, so we cannot believe that that is of the enemy which tends to unite the hearts of the saints, to lead to meekness and humility and holy living, and incites to deep heart-searching before God, and a confession of our wrongs. 1BIO 329 5 Squaring up to the crux of the matter, the authors of the address recognized an attitude that was surely displeasing to God: 1BIO 329 6 While we hold these views as emanating from the divine mind, we would confess the inconsistency (which we believe has been displeasing to God) of professedly regarding them as messages from God, and really putting them on a level with the inventions of men. We fear that this has resulted from an unwillingness to bear the reproach of Christ (which is indeed greater riches than the treasures of earth), and a desire to conciliate the feelings of our opponents; but the Word and our own experience have taught us that God is not honored, nor His cause advanced, by such a course. 1BIO 330 1 While we regard them as coming from God, and entirely harmonizing with His written word, we must acknowledge ourselves under obligation to abide by their teaching, and be corrected by their admonitions. To say that they are of God, and yet we will not be tested by them, is to say that God's will is not a test or rule for Christians. 1BIO 330 2 There was more in the address, but the main points have here been brought forward. The fruitage of this humble confession and declaration of loyalty to God's leadings was soon evident. Wrote Ellen White of the painful experience and its hopeful outcome: 1BIO 330 3 At our late conference at Battle Creek, in November, God wrought for us. The minds of the servants of God were exercised as to the gifts of the church, and if God's frown had been brought upon His people because the gifts had been slighted and neglected, there was a pleasing prospect that His smiles would again be upon us, and He would graciously and mercifully revive the gifts again, and they would live in the church, to encourage the desponding and fainting soul, and to correct and reprove the erring.--Ibid., January 10, 1856 1BIO 330 4 The events and experiences at this conference of November, 1855, may well be considered as marking a turning point in Seventh-day Adventist history. With the church accepting the responsibility for its publishing work, and the Spirit of Prophecy now given its rightful place, added blessing attended the labors of the ministers, the publishing enterprise prospered, and the work moved forward. ------------------------Chapter 21--(1856) Working in a Changed Atmosphere 1BIO 331 1 When the church leaders assembled for the conference in Battle Creek in late November, 1855, it was with a pervading sense that things were not right. The conference address drawn up at the time seemed to hold the key to the distressing situation--the Spirit of Prophecy had not been given its proper place, either in the published word or in the hearts of the believers. During the past five years the Review and Herald had not published even one vision given by God to Ellen White, and but very, very little had been said about God communicating with His people to encourage, guard, and counsel them through the visions. 1BIO 331 2 True, in 1851, Ellen White's first little sixty-four-page book, which presented many of the visions of the past seven years, had been published and circulated. But with the intent of not offending the general public, the Review had become silent on the visions, and its editor had done no more than maintain the propriety of visions in the last days. Now, with the confessions of neglect and the determination to place the gift in its proper place in the church, the whole atmosphere changed. The minutes of the conference and the conference address were published December 4 in the first issue of the Review printed in Battle Creek. This issue carried Uriah Smith's name on the masthead as resident editor, and James White as one of the corresponding editors. 1BIO 331 3 Immediately a change in policy became evident. In the issue of December 18, in a two-page editorial titled "The Testimony of Jesus," James White defended the Spirit of Prophecy in the remnant church. Beginning with Revelation 12:17,he carried through the scriptural support for the continuing ministry of the gift of prophecy till earth's last days, and closed with the Biblical tests of the true prophet. 1BIO 332 1 This is followed by a communication from Roswell F. Cottrell, of Mill Grove, New York, another corresponding editor, dealing with the visions in the setting of the criticisms of J. M. Stephenson, who was now rejecting the message he once advocated. Addressing Stephenson, Cottrell declared: 1BIO 332 2 We cannot engage in a faction against those whom God made choice of to introduce the last message to the world.... If the visions are not of God, they will surely come to nought; and we pray God to hasten the day. But we have not been able to discover anything in them which conflicts with the commandments of God--the law and the testimony--which are the test given us by inspiration, by which to try the spirits. Therefore we see no danger from them.--The Review and Herald, December 18, 1855. 1BIO 332 3 Ellen White commented on Cottrell's article: What a nice piece Brother Roswell wrote! It hit the nail on the head; it will do much good.--Letter 9, 1856. 1BIO 332 4 The publication of the main features of the vision of November 20 came about like this: Ellen White wrote it out immediately and on Sabbath evening read it to the Battle Creek church. The church in turn voted unanimously that it should be published and made available to the entire body of believers. It was set in type and printed as one article in a two-page sheet, some of the topics being--as given headings in an 1885 reprinting--"Thy Brother's Keeper," "Time to Begin the Sabbath," "Opposers of the Truth," and "Prepare to Meet the Lord." 1BIO 332 5 The manner in which this little document was looked upon by leading men in the developing church is revealed in a small-type note at its close: 1BIO 332 6 We, the undersigned, being eyewitnesses when the above vision was given, deem it highly necessary that it should be published, for the benefit of the church, on account of the important truths and warnings which it contains. (Signed) M. E. Cornell Jos. Bates J. H. Waggoner J. Hart G. W. Amadon Uriah Smith 1BIO 333 1 Shortly afterward, the material, along with a vision given May 5, 1855, was published in a sixteen-page pamphlet. Although not numbered, it turned out to be Testimony No. 1. The Whites and the White Home 1BIO 333 2 The changed atmosphere since the conference is reflected in a letter Ellen White wrote to Sister Below on New Year's Day, just six weeks after the turnaround in attitudes. The White family were living in their little rented cottage on Battle Creek's west side, rejoicing in the freedom of having a home just for their family. This was the first time they had enjoyed such an experience in the past seven years of their married life. Counting the two young women who helped with the housework and the care of the children, there were seven. James White was 34; Ellen, 28; the three boys, Henry, 8, Edson, 6, and Willie, 18 months. With the parents often away as they served the cause, and Ellen's time so taken up with her writing, the two girls, Clarissa Bonfoey and Jennie Fraser, were an important part of the family. 1BIO 333 3 Since the November conference and the vision on November 20, Ellen had been very much occupied in writing the more general features of the vision for publication, and testimonies to individuals whose cases had been opened up to her. By New Year's Day she had scarcely gotten through, yet she laid this work aside and took time to write a newsy letter to Sister Below. It was a buoyant and interesting letter, with good news and some not so good. In its heart she exclaimed: 1BIO 333 4 I cannot express my gratitude to God for what He has done and is still doing for us. For weeks our peace has been like a river. The heavenly dew has distilled upon us morning, noon, and night, and our souls triumph in God. It is easy believing, easy praying. We love God, and yet our souls pant for the living water.--Letter 9, 1856. 1BIO 333 5 She wrote about the family: Jennie and Clarissa are quite well; Clarissa has not been as well as she is now for eight years. Jennie is much better than she has been since she had the ague. The children are quite rugged. Edson, you know, has been generally poorly, but he is coming up; is quite tough. James enjoys better health than he has for some time back. We praise the Lord for this.--Ibid. 1BIO 334 1 As for herself, she was on crutches and had been since Christmas Eve, when she slipped on the ice and injured her left leg. She told of this: 1BIO 334 2 My health is quite good except a lame ankle. In coming from Sarah's to our house, I slipped and fell, wrenching my foot backward and putting my ankle out of joint. In rising it flew back again, but the bone of my left limb is injured, split, and I am a cripple for the present.... But I will not murmur or complain.... I know that the angels of God must have protected me or I should be suffering with distress from a broken limb.--Ibid. 1BIO 334 3 She was on crutches for six weeks, but kept up with her usual activities and was to ride that day into the country about thirteen miles. As to their home and plans for the future, she wrote: 1BIO 334 4 The brethren think we ought to have a little house put up. We pay now $1.50 per week for rent, and have scarcely any conveniences at that. Have to go a great distance for water; have no good shed for our wood. We put a few boards up at our own expense just to cover our wood. We shall make a beginning; cannot tell how we shall succeed.--Ibid. 1BIO 334 5 Within the next few months they did succeed, purchasing two lots for $25 each on Wood street some five blocks from the Review office. With the help of the brethren they put up a little one-and-a-half-story cottage. Writing later she told of how "from the time we moved to Battle Creek, the Lord began to turn our captivity."--Life Sketches of James White and Ellen G. White (1880), 317. She reminisced: 1BIO 334 6 The publication of the Review, Instructor, and books was commenced under most discouraging circumstances. The friends and supporters of the cause were then very few, and generally poor; and it was by extreme labor and economy that the truth was published. For several years we suffered more or less for want of suitable food and clothing, and deprived ourselves of needed sleep, laboring from fourteen to sixteen hours out of the twenty-four, for want of means and help to push forward the work.--Ibid., 318. 1BIO 335 1 She spoke of their developing concept of "present truth," stating that it was not as clear then as now, and added: 1BIO 335 2 It has been opening gradually. It required much study and anxious care to bring it out, link after link. By care and incessant labor and anxiety has the work moved on, until the great truths of our message are clear.--Ibid., 319. 1BIO 335 3 As the leading brethren in Battle Creek took over the Review office and the publishing of the Review and Herald, there were financial matters to settle with James White. For all practical purposes the enterprise was his, simply for the reason there was no other means of conducting the business. The only income were donations from readers of the journals and books, and these had provided just a bare sustenance for the workers and for James White--$4.08 a week. When money was borrowed for the publishing interests, he alone was responsible for it. At the time of the transfer of the business to the publishing committee in Michigan, there was an outstanding indebtedness of $1,000, offset by supplies and book stocks. He turned over the business with no personal financial benefit. At the time there was no provision for stocks of books and pamphlets, and he held these until arrangements were made for a book fund a few months later. Though ill and despairing of life itself, at the time of the transfer of interests in Battle Creek, Ellen White, on January 24, in a letter to Brother and Sister Loveland, reported: 1BIO 335 4 God has wrought for us in a remarkable manner since the conference. My husband has been much afflicted. Incessant labor has nearly carried him to the grave. But our prayers have ascended to God morning, noon, and night for his restoration. All medicine has been entirely laid aside, and we have brought him in the arms of our faith to our skillful Physician. We have been heard and answered. An entire change has been wrought for him.... We believe without a doubt, if he is careful of the health God has given him, his strength will increase and he will be able to overcome the disease that has fastened upon him.--Letter 2a, 1856. 1BIO 336 1 Then bubbling over with joy, she recited what the new outlook meant to her as the mother of three boys: 1BIO 336 2 Dear sister, it would be impossible for me to go into a recital of the sufferings I have passed through, the anxiety, and the dread thought that I should be left a widow, my dear children without a father's care. The scene has changed. God's hand has mercifully been reached down to our rescue. My husband enjoys good health, and my children are rugged. They never enjoyed so good health before. Little Willie is healthy and very pleasant. 1BIO 336 3 I never took so much comfort with my family as now. Our family has always been so large. But now... I can enjoy the company of my children; they can be more under my own watchcare, and I can better train them in the right way. All of us are united for the blessing of God, and morning, noon, and night His sweet blessing distills upon us like the dew, making our hearts glad and strengthening us to fill our place and glorify our Redeemer.--Ibid. 1BIO 336 4 For several months they kept close to Battle Creek, James White giving attention to the business interests connected with the transfer of responsibilities to the church and writing editorials and articles for the Review. He took up what had come to be called the "compromise with Stephenson and Hall" in Wisconsin and declared: 1BIO 336 5 We are now convinced that the Review should ever be free from all compromise with those who hold error, and should ever have been as free to speak out, when necessary, on those subjects which bear on the "age to come" as it now does.--The Review and Herald, February 14, 1856. 1BIO 336 6 From time to time he spoke freely of the visions and their place in the church, and the Review was open to items from Ellen White's pen. Ellen White Revives her Drowned Baby 1BIO 337 1 As summer approached the brethren in Battle Creek felt that a general conference should be held in late May, and the call went out for it to open on Friday, May 23. The call was accompanied by a generous offer from the members of the Battle Creek church to "entertain all who come for the worship of God, according to their best ability" (Ibid., May 1, 1856). In the day or two before the conference there was a flurry of activity in the White home. Rooms were cleaned, beds were improvised, and provisions were stocked. 1BIO 337 2 Late one afternoon Willie, now 20 months old, was having a delightful time playing boat with a large tub of mop water in the kitchen, pushing a stick around in the well-filled "lake." As Jennie Fraser slipped out the back door to get some chips for the fire, she asked, "Willie, what are you doing?" Returning to the kitchen, she saw one little foot sticking out of the dirty water. Pulling the apparently lifeless body out of the water, she ran to the mother, screaming, "He's drowned! He's drowned!" 1BIO 337 3 Taking Willie, the mother asked, "Was the water hot or cold?" With the answer "It was cold," Ellen ordered, "Send for the doctor and call James." John Foy ran for the doctor, and Jennie for James. 1BIO 337 4 Ellen reached for scissors and headed for the front door. She put Willie on the lawn, cut the wet clothes from his body, and then rolled him on the grass as the sudsy water gurgled from his nose and mouth. Occasionally she lifted the child and looked for signs of life. 1BIO 337 5 James was soon by her side. "Take that dead baby out of that woman's hands," a neighbor urged James. 1BIO 337 6 "No," he replied. "It is her child, and no one shall take it away from her." After about twenty minutes as Ellen held Willie up she saw a little flicker of an eyelid and a little puckering of his lips. Ordering Jennie to heat thick cloths, she took Willie into the house. Soon he was in his wicker crib, wrapped in warm cloths frequently changed to impart maximum heat to the body of the recovering child (Spiritual Gifts, 2:207, 208; The Review and Herald, January 9, 1936; The Signs of the Times, December 3, 1885). 1BIO 337 7 A vivid illustration of the perseverance that characterized Ellen White's work! To this perseverance may be credited the life of one she years later was instructed had been born to be her helper, and indirectly, this biography, authored by his son. ------------------------Chapter 22--(1856) Soul-shaking Experiences for the Ministers and Laity 1BIO 338 1 As those in Battle Creek assembled for the conference Friday afternoon, May 23, 1856, Joseph Bates was chosen moderator. Preaching through the meeting was done by Bates, Hart, Waggoner, White, and John Byington. White reported that: 1BIO 338 2 There were more Sabbathkeepers present Sabbath morning than could be seated in the "House of Prayer" and it became necessary to adjourn to the tent before the hour of preaching.--The Review and Herald, June 12, 1856. 1BIO 338 3 Bates spoke that morning. As White continued the report he called attention to the last meeting of the conference held Tuesday morning in the "House of Prayer": 1BIO 338 4 On Second-day, the twenty-sixth, meetings were held to transact business, which were spirited and harmonious. The meeting has left a cheering and most blessed influence on the minds of those who attended it, especially those who remained over Third-day and witnessed the manifest power of God in correcting and comforting His people."--Ibid. 1BIO 338 5 Here again James White made reference in a veiled way to a vision given to Ellen White. More openly she wrote of it in Testimony No. 2, which was shortly to be sent out: 1BIO 338 6 At the conference at Battle Creek, May 27, 1856, I was shown in vision some things that concern the church generally.--Testimonies for the Church, 1:127. 1BIO 339 1 As published in the sixteen-page Testimony pamphlet, the subjects given are: 1BIO 339 2 "The Two Ways," in which she wrote of the glory and majesty of God, and was shown a road "narrow and rugged" leading to eternal life; and another "broad and smooth" leading to eternal death. 1BIO 339 3 "Conformity to the World," in which believers were shown to her much like the world in "dress, conversation, and actions," failing to "enter through the strait gate and narrow way." 1BIO 339 4 In the heart of this article she declared: 1BIO 339 5 I was shown the company present at the conference. Said the angel: "Some food for worms, some subjects of the seven last plagues, some will be alive and remain upon the earth to be translated at the coming of Jesus." Solemn words were these, spoken by the angel.--Ibid., 1:131, 132. 1BIO 339 6 "Wives of Ministers" dealt with the ways in which the wife of a minister might be a help to her husband, careful in the influence she exerted; an example in conversation, deportment, and dress; or how the husband's influence could be injured by complaining and murmuring when brought into strait places and the husband deterred in his work. 1BIO 339 7 This vision is best remembered for the record Ellen White made of the solemn words of the angel indicating the shortness of time, as the angel declared that there were those at the conference who would live to see Jesus come. At this distance this portion of the vision must be understood in the conditional nature of God's promises, and the forbearance of God that man shall be saved. There are examples of such in the Word of God, one of which was the message God sent Jonah to give to Nineveh. 1BIO 339 8 Of the delay in Christ's coming, Ellen White declared in 1868: The long night of gloom is trying; but the morning is deferred in mercy, because if the Master should come, so many would be found unready.--Testimonies for the Church, 2:194. 1BIO 339 9 Addressing the General Conference in session in 1903, she wearily declared: I know that if the people of God had preserved a living connection with Him, if they had obeyed His Word, they would today be in the heavenly Canaan. [See F. D. Nichol's Ellen White and her critics, or a document, "the question of the 1856 vision," available from the White Estate or the Sda E.G. White research centers, for a more detailed presentation on this point.]--The General Conference Bulletin, 1903, 9. 1BIO 340 1 Testimony No. 2 was soon in the field and being thoughtfully read with appreciation, as wrote Asenith Southworth, of Vermont: 1BIO 340 2 I feel grateful for the Testimony for the Church No. 2. I found it meat in due season. God will have a pure church, a peculiar people, zealous of good works. He has placed the precious gifts in the church for the benefit of His people. Praise His holy name.--The Review and Herald, November 27, 1856. 1BIO 340 3 There was a receptive mood for the counsel and instruction God gave through the visions. The church in Round Grove, Illinois, closed its letter to the general conference held in Battle Creek with these words: 1BIO 340 4 We would humbly say that we are thankful that Israel's Keeper slumbereth not, but has manifested His care in these last days in all His ways of mercy that He has ever done to guide, instruct, and correct His people. O may we be not the people who shall be left without a vision, nor be unwilling or negligent to acknowledge them. 1BIO 340 5 While we say we thank the Lord for His gifts to the church, we would pray for the continuation of them until we all come to a full stature of men and women in Christ, and be made perfect.--Ibid., May 29, 1856. The Use of Tobacco 1BIO 340 6 In 1856 there were a number of Sabbathkeeping Adventists still plagued with the use of tobacco in one form or another. An article in the Review in the issue of February 7, taken from the Vermont Chronicle, was a compilation of statements by physicians and clergymen, including Dr. Rush, Dr. Mussey, Dr. Harris, Dr. Stevenson, Dr. Alcott, and Dr. Warren, with words added from John Quincy Adams, Governor Sullivan, and the Reverend Mr. Fowler. Then on April 10, an article written by one of the corresponding editors, J. N. Andrews, drove the matter home in an article he titled "The Use of Tobacco a Sin Against God." But it was James White who in an indirect way indicted a good many of his fellow church members in a short editorial he titled "How This Looks!" This was inspired by the incoming mail: 1BIO 341 1 "I want to stop my paper, for I am not able to pay. I like the paper, but am too poor to pay for it." 1BIO 341 2 Let me inquire, "Do you use tea, coffee, and tobacco?" 1BIO 341 3 "Yes, we have used these things a long time, and the habit has become strong; and I don't think it is a sin to use these daily comforts that taste so well." 1BIO 341 4 But how do you get them? You are poor, too poor to pay $2 for fifty-two visits from the Review. 1BIO 341 5 "Well, we think we must have tobacco, tea, and coffee, so we try to raise the money some way." 1BIO 341 6 This is the condition of many professed children of our long-suffering God, in whom is the perfection of greatness and purity.-- Ibid., June 12, 1856 1BIO 341 7 It took time to lead people to recognize the importance of following sound health principles. A Profitable Trip into the Field 1BIO 341 8 During 1856 James and Ellen White were able to get out into the relatively nearby communities for meetings on a few weekends. One such tour had a surprising ending. James White stated that "our late visit with the brethren at Hastings, Grand Rapids, and Bowne was refreshing and cheering to us, and we trust will result in some good to the brethren."-- Ibid., July 24, 1856. At Hastings, meetings were held in the courthouse. Ellen White wrote to Stockbridge Howland and his wife of what happened: 1BIO 341 9 We started for our journey intending to remain four days at Hastings and then return home. But Sunday as we were going to the courthouse ... two brethren met us and said they had come for sixteen miles on foot to get us to go to Bowne, that some were anxious to be baptized and as they had only hear done [Brother Frisbie], they wanted a new gift.... We sent an appointment for that place, then went to Grand Rapids, and from Grand Rapids to Bowne.--Letter 1, 1856. 1BIO 342 1 She wrote of a company of believers there, seventeen in number, two of them "strong in the faith." She told the story: 1BIO 342 2 These brethren never heard but one man talk the truth, and they had read our publications, been convinced, and within three months seventeen Sabbathkeepers were raised up. They are substantial souls, some of them or all used tobacco. One brother had just bought two pounds; he read the piece in the Review, he laid aside his tobacco, and has tasted none since. 1BIO 342 3 This ought to shame those who profess the third angel's message, and have professed it for years, yet need to be often exhorted about their tobacco. A number of these brethren have left off the use of tobacco.--Ibid. 1BIO 342 4 On Sabbath four were baptized, and on Sunday two decided for the truth and others were convinced. For James and Ellen White it was a thrilling experience. The Laodicean Message 1BIO 342 5 The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating: 1BIO 342 6 The inquiry is beginning to come up afresh, "Watchman, What of the night?" At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.--The Review and Herald, October 9, 1856. 1BIO 342 7 Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans. 1BIO 343 1 6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel's message?--Ibid. 1BIO 343 2 The last question lays the matter open: 11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the "counsel" of the True Witness? [Revelation 3:18-21 is quoted.]--Ibid. 1BIO 343 3 It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared: 1BIO 343 4 We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.--The Review and Herald, October 16, 1856. 1BIO 343 5 He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared: 1BIO 343 6 How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.--Ibid. 1BIO 343 7 After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal: 1BIO 343 8 Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God.... Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.--Ibid. 1BIO 344 1 The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20: 1BIO 344 2 Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.--Ibid., November 6, 1856 1BIO 344 3 From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel's message. A thorough Bible student, after having seen White's brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review: 1BIO 344 4 The subject referred to has been one of deep interest to me for some months past.... I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel's message, from many reasons which I consider to be good. I will mention two.--Ibid. 1BIO 344 5 This he does, devoting two columns to his conclusions. As he closed he declared: 1BIO 344 6 A theory of the third angel's message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.--Ibid. 1BIO 344 7 As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled "Be Zealous and Repent." It opens, "The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you."--Testimonies for the Church, 1:141. In this Ellen White presented what was shown to her of Satan's attacks on the church through earthly prosperity and possessions. The Trip into Ohio and Iowa 1BIO 345 1 The Review and Herald, November 6, 1856, the issue that carried the first responses to the Laodicean message, announced that "Brother and Sister White design spending several weeks in the West, and wish to be addressed at Round Grove, Whiteside County, Illinois." Elon Everts and Josiah Hart, acquaintances from New England, were residing there. Soon after the Whites arrived, a conference was appointed by these two residents at "the Hittleson schoolhouse on Sabbath and First-day, December 6 and 7."--Ibid., November 27, 1856 1BIO 345 2 The invitation "Will all the Sabbath brethren in the State, as far as possible, attend?" was a broad one, and illustrates the extent to which the third angel's message had penetrated Illinois. It was a triumphant meeting; in his report, James White observed: "If the brethren in Illinois wake fully up to the work, we shall endeavor to join them with a tent next summer."--Ibid., January 1, 1857 1BIO 345 3 This was a time when "the West" with its good farmland was opening up to settlers. This lured many families from their rocky New England farms to the promise of a more comfortable and easy life. The Everts and Harts, with whom the Whites had associated in Round Grove, were examples. Two other families with whom they were well acquainted--the Andrews and Stevens families of Paris, Maine--had moved to Waukon, Iowa, and the J. N. Loughborough family had joined them. This removed from the work two young and fruitful ministers. These and their close associates were dissatisfied with moving the Review office from Rochester to Battle Creek, and they did not join James White and others on the matter of the Laodicean message. While she was at Round Grove a vision was given to Ellen White on Tuesday, December 9. She wrote: 1BIO 345 4 I was shown that the company of brethren at Waukon, Iowa, needed help; that Satan's snare must be broken, and these precious souls rescued. My mind could not be at ease until we had decided to visit them.--Life Sketches of Ellen G. White, 160. 1BIO 346 1 Ellen White was insistent. To reach Iowa, the Mississippi River had to be crossed, either by boat or on the ice, and it was now early winter. Observing Ellen White's convictions, Brethren Hart and Everts were impressed to take the Whites by sleigh. Ellen White picks up the story: 1BIO 346 2 It was then good sleighing, and preparations were made to go with two horses and a sleigh; but as it rained for twenty-four hours, and the snow was fast disappearing, my husband thought the journey must be given up. Yet my mind could not rest; it was agitated concerning Waukon. 1BIO 346 3 Brother Hart said to me, "Sister White, what about Waukon?" I said, "We shall go." "Yes," he replied, "if the Lord works a miracle." 1BIO 346 4 Many times that night I was at the window watching the weather, and about daybreak there was a change, and it commenced snowing. The next evening, about five o'clock, we started on our way to Waukon--Brethren Everts and Hart, my husband, and myself. Arriving at Green Vale, Illinois, we held meetings with the brethren there.--Life Sketches of James White and Ellen G. White (1888), 330. 1BIO 346 5 At Green Vale a severe snowstorm struck, delaying the journey nearly a week. On Monday, December 15, James White reported, "We hope to be able to break through, and pursue our journey ... in a few days."--The Review and Herald, January 1, 1857. In his next report he told of their continued journey as the roads opened, and how as they stopped at the hotels they held meetings introducing the third angel's message. But they had to turn down invitations to hold meetings in the villages. Their mission, he wrote, was "to visit brethren and sisters who had moved from Maine, Massachusetts, Vermont, and New York, about thirty in number."--Ibid., January 15, 1857 1BIO 346 6 Among these thirty, in addition to those named above, were the Butlers, Lindsays, Meads, and Lamsons. The young ministers in the group had found the work in the cause hard, the separation from family difficult, especially for the wife and mother, and there was no plan for regular financial support. It seemed that the enemy was stepping in to thwart the work of God just at a time when the outlook was most promising. 1BIO 346 7 As they neared the Mississippi River they made many inquiries about crossing. No one thought it could be done. The horses were breaking through the crusted snow at almost every step. The ice on the river was mostly composed of snow, and there was about a foot of water flowing over it. Ellen White recounted the breathtaking experience: 1BIO 347 1 When we came to the river, Brother Hart arose in the sleigh and said, "Is it Iowa, or back to Illinois?" ... 1BIO 347 2 We answered, "Go forward, trusting in Israel's God." 1BIO 347 3 We ventured upon the ice, praying as we went, and were carried safely across. As we ascended the bank on the Iowa side of the river, we united in praising the Lord. A number of persons told us, after we had crossed, that no amount of money would have tempted them to venture upon the ice, and that several teams had broken through, the drivers barely escaping with their lives.--Life Sketches of James White and Ellen G. White (1888), 330, 331. 1BIO 347 4 Dubuque was six miles from the crossing, and the travelers spent the Sabbath, December 20, there. In the evening Elon Everts hung up a chart and presented a short and appropriate message. Waukon was four days' sleighing away, and they pressed on. "I never witnessed such cold weather," exclaimed Ellen White. She wrote: 1BIO 347 5 The brethren would watch each other to see if they were freezing; and we would often hear, "Brother, your face is freezing, you had better rub the frost out as soon as possible." "Your ear is freezing": or "Your nose is freezing."--Ibid., 331. 1BIO 347 6 Ellen found little time to write, but on Wednesday as they neared Waukon, she got off a little note addressed "Dear Friends at Home." 1BIO 347 7 Here we are fourteen miles this side of Waukon. We are all quite well. Have had rather tedious time getting thus far. Yesterday for miles there was no track. Our horses had to plow through snow, very deep, but on we came. 1BIO 347 8 O such fare as we have had on this journey. Last Monday we could get no decent food and tasted not a morsel with the exception of a small apple from morn till night. We have most of the time kept very comfortable, but it is the bitterest cold weather we ever experienced.... 1BIO 348 1 Children, be thankful for your comfortable home. We often suffer with cold; and cannot keep warm sitting before the stove even. Their houses are so cold, and your mother suffers with cold in her head and teeth all the time. Wear two dresses all the time.... Last night we slept in an unfinished chamber where there was an opening for the stovepipe running through the top of the house--a large space, big enough for a couple of cats to jump out of.--Letter 4, 1856. 1BIO 348 2 Of their reception in Waukon later that day she wrote: We reached Waukon Wednesday night, and found nearly all the Sabbathkeepers sorry that we had come. Much prejudice existed against us, for much had been said concerning us calculated to injure our influence. We knew that the Lord had sent us, and that He would there take the work into His own hands.--Life Sketches of James White and Ellen G. White (1888), 331. 1BIO 348 3 Years later Loughborough gave a vivid description of the meeting of the travelers with the believers in Waukon. 1BIO 348 4 As Brother Hosea Mead and I were working on a store building in Waukon, a man looking up saw me, and inquired, "Do you know a carpenter around here by the name of Hosea Mead?" 1BIO 348 5 I replied, "Yes, sir, he is up here working with me." 1BIO 348 6 Brother Mead said, "That is Elon Everts' voice." Then he came and looked down, and Brother Everts said, "Come down; Brother and Sister White and Brother Hart are out here in the sleigh." 1BIO 348 7 As I reached the sleigh, Sister White greeted me with the question "What doest thou here, Elijah?" 1BIO 348 8 Astonished at such a question, I replied, "I am working with Brother Mead at carpenter work." 1BIO 348 9 The second time she repeated, "What doest thou here, Elijah?" 1BIO 348 10 Now I was so embarrassed at such a question, and the connecting of my case with Elijah, that I did not know what to say. It was evident that there was something back of all this which I should hear more about. 1BIO 349 1 The third time she repeated the question, "What doest thou here, Elijah?" 1BIO 349 2 I was brought by these bare questions to very seriously consider the case of Elijah, away from the direct work of the Lord, hid in a cave.... The salutation most thoroughly convinced me that there was going to come a change, and a "go-back" from the labor in which I was then engaged.--Pacific Union Recorder, August 4, 1910 (see also WCW, in The Review and Herald, January 23, 1936). 1BIO 349 3 Sabbath and Sunday they discussed the Laodicean message. All accepted the new light. Monday they discussed the move to Battle Creek, explaining the involvements. This reestablished confidence. At one of the meetings Ellen White was taken off in vision, and in vision solemnly repeated the words "Return unto me, and I will return unto you, saith the Lord." These words brought consolation and hope. Among those powerfully affected was Mary Loughborough, who in days past had been left at home alone while her husband was away preaching, and she was tempted to murmur. She confessed her bitterness of spirit in a powerful testimony and urged her husband to return to his ministry. 1BIO 349 4 At another meeting John Andrews renewed his consecration to God and to service in the Lord's cause. The few days James and Ellen White spent in Waukon were not in vain, nor were they soon forgotten. White reported: 1BIO 349 5 Should we undertake to give a full description of the triumphant meetings at Waukon, we should fall far short of doing justice to the subject. We close our remarks by adding that these meetings were the most powerful we had witnessed in years, and in many respects the most wonderful we ever witnessed.... We were ... many times paid for facing the prairie winds and storms on our long and tedious journey to northern Iowa.--Ibid., January 15, 1857 ------------------------Chapter 23--(1857) A Year of Many Visions 1BIO 350 1 Three pages of the Review and Herald published on January 1, 1857, carried letters from ministers and laymen addressed to the editor. Eight of the twelve were a response in one way or another to the proposal made by James White a month earlier that the message to the Laodicean church had its application in the experience of the Sabbathkeeping Adventists. Five weeks later, an overwhelming percentage of the letters indicated a concern and a willingness to accept the divine reproof and profit by it. This was typical of the response. 1BIO 350 2 By mid-January, James and Ellen White, somewhat rested from the strenuous journey to Waukon, Iowa, were ready to move into the field visiting the churches "in the different States." The first was at Hillsdale, some thirty-five or forty miles southeast of Battle Creek. They were there for the weekend of February 13 to 15 to attend a conference called by J. H. Waggoner to meet in Waldron's Hall. The first report of the meeting is found in the Review and Herald of March 19, in the form of a letter written by Louisa M. Morton to friends in Wisconsin. They, with her, had been in sympathy with the dissidents in Wisconsin who were turning their backs on the third angel's message. She was visiting in Michigan and chanced to attend the Hillsdale meeting. She wrote what she observed, describing the conference and a vision given to Ellen White. The Vision at Hillsdale, Michigan 1BIO 350 3 The way opened for me to attend a conference at Hillsdale. There were two hundred Sabbathkeepers present, all firm believers in the third angel's message. The messengers present were Brethren White, Holt, Waggoner, and Cornell. 1BIO 351 1 I must say I was very much surprised when I heard the evidence presented in favor of present truth. They had Bible to prove every view they presented; and more than all, the Holy Spirit bore witness to the same. I realized more than ever the fulfillment of the Saviour's words "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.... And he will show you things to come." 1BIO 351 2 At the last meeting Sister White was taken off in vision. It was the most solemn scene I ever witnessed. It has made an impression on my mind that can never be erased while reason and life remain. 1BIO 351 3 When she came out of vision she gave one of the most thrilling exhortations I ever heard. She repeated these words often: "Return unto me, and I will return unto you, saith the Lord, and heal all your backslidings." I am confident that no one could speak as she did without receiving instruction from that Teacher who spake as never man spake.--Ibid., March 19, 1857 1BIO 351 4 It was James White's custom when a vision was given to Ellen in a public gathering to inquire if a physician were present who could examine her while in vision and report his findings to the people. On this occasion Dr. Lord was in the audience. A description of what took place was given some years later by A. F. Fowler and his wife, residents of Hillsdale: 1BIO 351 5 We were present when Sister E. G. White had a vision in Waldron's Hall, Hillsdale. Dr. Lord made an examination, and said, "Her heart beats, but there is no breath. There is life, but no action of the lungs. I cannot account for this condition."--Mr. and Mrs. A. F. Fowler, Hillsdale, Michigan, January 1, 1891, in GSAM, p. 209. 1BIO 351 6 To this is added the testimony of another eyewitness: I was present when Sister White had the above-named vision in Waldron's Hall, Hillsdale. In addition to the above statement, I heard the doctor say that Sister White's condition in vision was "beyond his knowledge." He also said, "There is something supernatural about that."--C. S. Glover, Battle Creek, Michigan, January 19, 1891, in GSAM, p. 209. 1BIO 352 1 This was the first vision in which Ellen White was shown that the Laodicean message included the Advent believers, and she hastened it into print as the first article in Testimony No. 3, announced in the Review and Herald of April 30. 1BIO 352 2 The article, titled "Be Zealous and Repent," opens: Dear Brethren and Sisters, 1BIO 352 3 The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you. The church was presented before me in vision. Said the angel to the church: "Jesus speaks to thee, 'Be zealous and repent.'" This work, I saw, should be taken hold of in earnest. There is something to repent of. Worldly-mindedness, selfishness, and covetousness have been eating out the spirituality and life of God's people. 1BIO 352 4 The danger of God's people for a few years past has been the love of the world. Out of this have sprung the sins of selfishness and covetousness. The more they get of this world, the more they set their affections on it; and still they reach out for more.--Testimonies for the Church, 1:141. 1BIO 352 5 After writing of the condition of the church as revealed to her, she declared: 1BIO 352 6 Oh, how precious was this promise, as it was shown to me in vision! "I will come in to him, and will sup with him, and he with me." Oh, the love, wondrous love of God! After all our lukewarmness and sins He says: "Return unto me, and I will return unto thee, and will heal all thy backslidings." This was repeated by the angel a number of times, "Return unto me, and I will return unto thee, and will heal all thy backslidings."--Ibid., 1:143. Visiting the Churches in Eastern Michigan 1BIO 352 7 From Hillsdale, James and Ellen White pushed on to the east, visiting six churches during the next three weeks. Midweek, at the Saline church, they had a deeply spiritual time as a vision was given to Ellen White. Reported M. E. Cornell: At Saline the Lord was with us. The testimony for the Laodiceans was presented with good effect. The church was much cheered by the exhortations of Sister White, and on the last day of the meeting the Lord reached down His hand in power to correct wrongs and direct and encourage us all. We truly felt that it was good to be there and know that the Lord was returning to His people.--The Review and Herald, March 26, 1857. 1BIO 353 1 At the five other churches visited in eastern Michigan, the experience of introducing the Laodicean message resulted in revivals. The Concept of the Investigative Judgment Dawns 1BIO 353 2 Before we relate other events in the early part of 1857, we should pause to observe the dawning consciousness of another important truth, the investigative judgment. Among the letters published in the January 1, 1857, issue of the Review was one of more than average length from Elon Everts, of Round Grove, Illinois, bearing the date of December 17, 1856. If correctly dated, this letter was written while he and Josiah Hart were taking the Whites by sleigh from Round Grove, Illinois, to Waukon, Iowa, and they were blocked by snowdrifts for several days at Green Vale, Illinois. The Whites had spent some time in Round Grove; there the Laodicean message had been discussed and was well received. As they traveled together it was inevitable that there should be considerable discussion of a point of interest on which Everts dwelt in his letter written for publication in the Review. It started out: Dear Brethren, 1BIO 353 3 I am passing through a solemn train of thought. The question with me is "Where are we?" I answer, "More than twelve years past the proclamation, 'The hour of his judgment is come'" (Revelation 14:6, 7). We have been the same length of time in the cleansing of the sanctuary (Daniel 8:14). 1BIO 353 4 I inquire, "What was the cleansing of the sanctuary under the first covenant?" It was the day of judgment. What did it typify? The work in the antitypical sanctuary, which has been going on since A.D. 1844.--The Review and Herald, January 1, 1857. 1BIO 354 1 Building on this, Everts entered into a well-reasoned conclusion that "it appears ... that the righteous dead have been under investigative judgment since 1844."--Ibid. He declared: 1BIO 354 2 My dear brethren, from the scriptures referred to I solemnly believe that the judgment has been going on in the heavenly sanctuary since 1844, and that upon the righteous dead.--Ibid. 1BIO 354 3 Getting back to Battle Creek in early January, 1857, James White picked up the matter and set it forth in an editorial of four and a half columns, which he titled "The Judgment." With abundance of Scripture evidence he dealt broadly with the subject and wrote: 1BIO 354 4 It appears that the saints are judged while some are living, and others are dead.... The fact that all who have part in that [first] resurrection are "blessed and holy" shows that decision is passed on all the saints before the second coming of Christ. 1BIO 354 5 Tying the judgment in with the message to the Laodicean church, White argued: 1BIO 354 6 It is most reasonable to conclude that there is a special call to the remnant, and a special work to be performed by them, and for them, preparatory to the decisions of the judgment in regard to them, and that their salvation depends upon fully obeying the calls and counsel to them. And we most solemnly believe that this preparatory call and work is brought to view in the testimony to the Laodiceans, and parallel portions of the Word of God.--Ibid., January 29, 1857 A Power Press for the Review Office 1BIO 354 7 For five years the Review and Herald had been printed on a press owned and operated by Sabbathkeeping Adventists. The printing of each sheet was virtually a "custom job"--the type was inked, a sheet of paper laid on it, and then the lever pulled, making the impression. The same was true of all other publications put out between 1852 and 1857. Wrote James White in March: 1BIO 354 8 With our hand press, it takes three days of each week to print the Review and Herald. Should the circulation of the Review and Herald be doubled (which we may hope it soon will be), there would be no room for the Instructor; and a large amount of work ... would be shut out.--Ibid., March 19, 1857 1BIO 355 1 There was another pressing need clearly seen by anyone who attended a church service in Battle Creek. The congregation was still meeting in the diminutive "house of prayer"--a building eighteen by twenty-four feet, constructed in 1855. Coming to grips with the two urgent needs, the Battle Creek church chose a committee to call "a general conference" to open on Friday, April 10, and to continue three or four days. Because of the limited meeting space, a very cautious invitation was extended, and that principally to the preachers in the State, corresponding editors of the Review, and to the churches who could send a delegate or two. 1BIO 355 2 The conference opened at three o'clock Friday afternoon, and appropriate services were held Sabbath. But it would be hopeless to care for the crowds if there was preaching on Sunday, so the brethren turned to business. Joseph Bates was chosen to preside. First attention was given to the matter of a power press. 1BIO 355 3 Two resolutions were passed. First, "that such a press be obtained for the Review office," and second, "that all business pertaining to the purchasing [of] the press, et cetera, be confided to the hands of the publishing committee" (Ibid., April 16, 1857). 1BIO 355 4 It was thought that such a press could be secured for something less than $2,500. As to the meeting house, the record gives a little background: 1BIO 355 5 The subject of a meetinghouse in Battle Creek, sufficiently large to accommodate such conferences as it will probably be necessary to convene from time to time at this place, was next considered. The necessity for this was very sensibly felt by most of those present. It was therefore 1BIO 355 6 Resolved, That a house that will conveniently seat about three or four hundred people is much needed in this place and should be erected as soon as possible.--Ibid. Plans for a Trip East 1BIO 355 7 The securing of the power press was the priority item, and steps were taken to purchase it in Boston. This meant that James White and his wife would be making a trip east. He could not think of this without using the opportunity to meet with believers en route, so he published the following under "Appointments," a careful reading of which reveals a camp meeting concept in embryo: 1BIO 356 1 We design leaving for the East in a few weeks, and if the brethren in New England think best to hold one or more general tent meetings, we should be happy to meet with them. On our return, probably about the first of July, we should be happy to join such a meeting in the State of New York. 1BIO 356 2 Although our principal labors are in fields where present truth has not been preached, yet one general convocation once a year, in the tent of those who keep the truth, may be the means of much good to the church.--Ibid. 1BIO 356 3 The next week he announced appointments in northeastern New York and Springfield, Massachusetts, in late May, soon to be followed with plans for meetings in June in Vermont, New York, and Pennsylvania. 1BIO 356 4 This journey east was by train. They moved rather quickly from appointment to appointment in the schedule that took them across New York State and Massachusetts. At Boston, James White bought the power press, then they visited Vermont and Maine and returned home through New York State. He was able to work in some evangelistic tent meetings en route. His report of work in Morristown, Vermont, reads: 1BIO 356 5 The thirteenth and fourteenth [of June], we joined the brethren in their general tent meeting which was held in Morristown. The gathering was large. We spoke twice on the Sabbath on the subject of the seven churches and the judgment with some freedom.... First-day morning the plain testimony reached the feelings of most present, and there was some freedom. 1BIO 356 6 At half past ten we went to the tent where hundreds were assembled to hear. We presented to the intelligent and candid audience every text in the New Testament which mentions the first day of the week, also every text which mentions the Sabbath of the Lord. Good order was preserved in the tent, and strict attention was given to the subject.--Ibid., June 25, 1857 1BIO 357 1 As to the Sunday afternoon meeting, he reported: We spoke on the messages of Revelation 14 with freedom, then Mrs. White spoke nearly half an hour to the large and very attentive congregation with much freedom.--Ibid. 1BIO 357 2 Ellen White was now 29 years of age and was beginning to speak to large non-Adventist audiences. This is a phase of her work that would develop rather rapidly. The outlook in conservative New England at the time was rather discouraging, and James reported: 1BIO 357 3 We were more than ever convinced that but little can be accomplished in New England at present. Brethren Sperry, Hutchins, and Phillips will probably visit the West this summer, and hold some tent meetings in Michigan in the Vermont tent.--Ibid. Vision at Buck's Bridge, New York 1BIO 357 4 One week later they were at Buck's Bridge, New York, for weekend meetings in "the house of prayer." The little church structure was erected by John Byington and his associates in 1855 at about the time the house of prayer was erected in Battle Creek. White reported: 1BIO 357 5 The comfortable place of worship seemed inviting. It is an easy place to speak. It is a very plain but comfortable place to worship. The house was nearly filled with Sabbathkeepers. We spoke to them on the Sabbath.--The Review and Herald, July 16, 1857. 1BIO 357 6 Sunday morning James White spoke to a full house, and on that occasion a vision was given to Ellen. James referred to the experience by saying, "The Lord manifested His great goodness and unbounded mercy in our midst." 1BIO 357 7 In the audience that morning was 22-year-old Daniel Bourdeau from Vermont, a new believer, having come from the Baptist Church. He later reported his observations that day as James White offered to anyone present an opportunity to examine his wife while she was in vision: 1BIO 357 8 June 28, 1857 [actually June 21], I saw Sister Ellen G. White in vision for the first time. I was an unbeliever in the visions; but one circumstance among others that I might mention convinced me that her visions were of God. 1BIO 358 1 To satisfy my mind as to whether she breathed or not, I first put my hand on her chest sufficiently long to know that there was no more heaving of the lungs than there would have been had she been a corpse. I then took my hand and placed it over her mouth, pinching her nostrils between my thumb and forefinger, so that it was impossible for her to exhale or inhale air, even if she had desired to do so. I held her thus with my hand about ten minutes, long enough for her to suffocate under ordinary circumstances. She was not in the least affected by this ordeal. 1BIO 358 2 Since witnessing this wonderful phenomenon, I have not once been inclined to doubt the divine origin of her visions.--D. T. Bourdeau, Battle Creek, Michigan, February 4, 1891, in GSAM, p. 210. 1BIO 358 3 The last stop on their eastern tour was at Ulysses, Pennsylvania, where they joined William S. Ingraham for a tent meeting held July 4 and 5. Both James and Ellen White were deeply troubled by the lack of financial support for the ministers where they had made recent stops. They were also concerned, as noted by James White, for the low state of the church because of fault finding, which was destroying "the spiritual life of the people of God in central New York," and for "tedious church trials," in which brethren had "picked at straws," which had "driven the spirit of the present truth almost out of the land" (Ibid., July 16, 1857). On Monday, July 6, a vision was given to Ellen White. She wrote concerning it: 1BIO 358 4 There have been so many church trials among the brethren in the State of New York that God has not had the least to do with, that the church have lost their strength, and they know not how to regain it. Love for one another has disappeared, and a faultfinding, accusing spirit has prevailed. It has been considered a virtue to hunt up everything about one another that looked wrong, and make it appear fully as bad as it really was. 1BIO 358 5 The bowels of compassion that yearn in love and pity toward brethren have not existed. The religion of some has consisted in faultfinding, picking at everything bearing the appearance of wrong, until the noble feelings of the soul are withered. The mind should be elevated to dwell upon eternal scenes, heaven, its treasures, its glories, and should take sweet and holy satisfaction in the truths of the Bible.--Testimonies for the Church, 1:164. 1BIO 359 1 In four pages she deplored the situation in New York and northern Pennsylvania and wrote of what could be done to bring about a change. "Look away from the unworthiness of self, and exalt Jesus," she urged. "Talk of faith, of light, and of heaven, and you will have faith, light, and love, and peace and joy in the Holy Ghost."--Ibid., 1:168. 1BIO 359 2 Thursday, July 9, they were back home from their itinerary of eight weeks. The new press was there in Battle Creek, purchased with funds largely furnished by individual $100 gifts and pledges. In the Review dated July 30, 1857, James White joyously reported: 1BIO 359 3 This number of the Review is printed on the power press. Up to this time everything connected with this enterprise has gone off most pleasantly and prosperously. The cost of the press, and getting it in running order by hand power [there was a handle on the flywheel], is $1,950. But we must have an engine immediately, which will swell the entire cost to near $2,300. 1BIO 359 4 A three-horsepower steam engine turned the press for the October 8 issue of the Review. Later White wrote with a note of triumph: 1BIO 359 5 It works admirably; and our press work, no accident preventing, will henceforth be accomplished by steam which never tires. The Lord's blessing has thus far seemed greatly to attend the enterprise. The brethren are requested still to remember in their prayers the prosperity of the cause both at the office and abroad.... May every stroke of the engine and every revolution of the press be instrumental in sending forth that, and that only, which shall be light and food to benighted and perishing souls.--The Review and Herald, October 15, 1857. The August Vision at Monterey, Michigan 1BIO 359 6 While the believers in Battle Creek were making a start in erecting a new meetinghouse, the members in Monterey had finished their house of prayer, and James and Ellen White were there Sabbath and Sunday, August 22 and 23, for meetings with the church and believers from nearby towns. James White spoke twice on Sabbath and twice on Sunday to congregations that filled the building. In his report of the weekend meetings he stated in characteristic fashion: "The Lord manifested Himself powerfully both days."--Ibid., September 3, 1857. Ellen White wrote of the experience in an article that took first place in Testimony No. 4, titled "Young Sabbathkeepers." 1BIO 360 1 August 22, 1857, at the house of prayer in Monterey, Michigan, I was shown that many have not yet heard the voice of Jesus, and the saving message has not taken hold of the soul and worked a reformation in the life. Many of the young have not the spirit of Jesus. The love of God is not in their hearts, therefore all the natural besetments hold the victory instead of the Spirit of God and salvation.--Testimonies for the Church, 1:154. 1BIO 360 2 It was a startling message, portraying the needs of the young people in the church, comparing "themselves among themselves" and while doing this, neglecting "the only perfect and true standard" and pattern, Jesus, having largely lost sight of Him. She repeated the words of the angel to her: 1BIO 360 3 "If such should be ushered into the City of God, and told that all its rich beauty and glory was theirs to enjoy eternally, they would have no sense of how dearly that inheritance was purchased for them. They would never realize the matchless depths of a Saviour's love. They have not drunk of the cup, nor been baptized with the baptism. Heaven would be marred if such should dwell there. Those only who have partaken of the sufferings of the Son of God, and have come up through great tribulation, and have washed their robes and made them white in the blood of the Lamb, can enjoy the indescribable glory and unsurpassed beauty of heaven."--Ibid., 1:155. 1BIO 360 4 The next nine pages are filled with practical counsel to young Christians, with a very choice nugget in the heart of the article: 1BIO 360 5 It should be the study of every Christian to serve God from principle, and not be ruled by feeling. By so doing, faith will be brought into exercise, and will increase. I was shown that if the Christian lives a humble, self-sacrificing life, peace and joy in the Lord will be the result. But the greatest happiness experienced will be in doing others good, in making others happy. Such happiness will be lasting.--Ibid., 1:161. The October Visit to Monterey and Another Important Vision 1BIO 361 1 Regarding plans for the autumn months, James White announced: We now propose spending three Sabbaths in each month in different places away from Battle Creek, provided we succeed in obtaining a suitable team, and shall remember the churches in Burlington, Colon, Hillsdale, Waverly, Monterey, Caledonia, Portland, Locke, and elsewhere in the State. Shall be glad to hear from brethren in different parts of the State in regard to small conference this fall and winter.--The Review and Herald, October 8, 1857. 1BIO 361 2 Writing more specifically, he announced on somewhat short notice: Providence permitting, we will meet with the brethren at Monterey, Sabbath, October 10, and at Battle Creek, October 17.--Ibid. 1BIO 361 3 Taking 3-year-old Willie with them, James and Ellen spent Sabbath and Sunday, October 3 and 4, with the believers in Caledonia, then drove on to Monterey for a meeting in the evening, October 8. White reported: 1BIO 361 4 There was a meeting in the schoolhouse near Brother George Lay's, and an expectation to hear preaching. We went to the house feeling that we had nothing for the people. We told brethren on the way that we could not decide on any subject, and wished them to select. 1BIO 361 5 We sang a hymn, and had great freedom in prayer; sang again, but felt perplexed as to duty. In this state of mind, knowing not what to do, we gave liberty to others to use the time, when Mrs. White arose and spoke with much freedom. The place was filled with the Spirit of the Lord. Some rejoiced, others wept. All felt that the Lord was drawing near. How sacred the place. Those present will never forget that meeting. 1BIO 362 1 When seated, Mrs. White began to praise the Lord, and continued rising higher and higher in perfect triumph in the Lord, till her voice changed, and the deep, clear shouts of Glory! Hallelujah! thrilled every heart. She was in vision.--Ibid., October 22, 1857 1BIO 362 2 White recounted that a discouraged brother was in that meeting who had thrown his armor down and was backsliding. White stated: 1BIO 362 3 A most touching and encouraging message was given for him. By the grace of God he raised his head that evening, and he and his good wife are again happy in hope. Monterey church will never forget that evening. At least they never should.--Ibid. 1BIO 362 4 In this vision the particulars concerning a number of believers were opened up to Ellen White, and she had scarcely reached home before she began writing letters to some of them--letters of counsel and warning: to the newly married Uriah and Harriet Smith, concerning their connection with the work, their influence, and the great and solemn privilege of being connected with the publishing of the message to S. Rumery, an eyewitness to the vision regarding a situation in the Monterey church, and the importance of a right attitude toward the cause of God. She reported: 1BIO 362 5 After we returned home I stated to my husband that I was impressed that something of great importance was shown me at Monterey, which was not yet clear to my mind. One night, a little past midnight, I awoke, and all was clear. I arose, and, while my husband slept, wrote.--Spiritual Gifts, 2:239. 1BIO 362 6 She held this message until the conference in Battle Creek, which opened Friday, November 6. Then she read it to the 250 believers who gathered. In the meantime she continued to write personal testimonies to individuals shown her in the Monterey vision. To A. Burwell, she wrote regarding breaking loose from the love of the world and walking fully in the light, and of giving financial support to the work of God: "You have no idea of sacrificing for the cause of God," she wrote. "A sacrifice does not increase, but decreases." 1BIO 363 1 I was shown in vision at Monterey that God was calling upon those who have this world's goods to sacrifice of their substance. A few have listened to the call, but many will go away sorrowful like the young man who came to Jesus to know what he should do to inherit eternal life. At the answer of Jesus, "Sell all that thou hast," he was sorrowful, for he had great possessions. 1BIO 363 2 This is like the faith of many of the Sabbathkeepers. They submit to keep the Sabbath, to go along with this unpopular people. They can dwell upon the truth; but when Jesus says, Sacrifice for the truth, sell that thou hast, lay up treasure in heaven, they are sorrowful. Their idol has been touched.--Letter 2, 1857. The Battle Creek Conference 1BIO 363 3 James White was enthusiastic in his report of the conference in Battle Creek that lasted from Friday to Sunday, November 6 to 8. It was held in the newly finished house of worship--a building twenty-eight by forty-two feet and capable of seating three hundred. 1BIO 363 4 Services on Sabbath commenced at nine o'clock and, with only a forty-minute intermission, ran until dark. Sunday was a full day, and Monday was given to the transaction of the business of the conference. But back to the thrust of the conference: 1BIO 363 5 The subject of the unity and gifts of the church was presented, which seemed to have a place in the hearts of the people. Many expressed themselves happy to see this subject taking its proper place in the church. During this meeting Mrs. White read a recently received testimony for the church, which was received as the voice of the Lord to His people.--The Review and Herald, November 12, 1857. 1BIO 363 6 This testimony was published in the Review and Herald in late November, introduced by a note from James White that indicates the delicate way in which the publication of such messages was being entered upon: 1BIO 363 7 The following testimony was read before 250 persons at the conference recently held at Battle Creek. A call was made for its publication for the benefit of the saints scattered abroad, and when a vote was taken, at least two hundred persons rose up. When the call was made for those who objected to its publication to rise, none arose. There were many present not acquainted with such testimony, who were excused from acting before the vote was taken. 1BIO 364 1 This testimony occupies nine pages only of the tract of thirty-six pages just issued, entitled Testimony for the Church No. 4.--Ibid., November 26, 1857 1BIO 364 2 The entire message read to the conference may be found today in Testimonies for the Church, 1:170-178, under the title "The Rich Young Man." The Vision of the Shaking 1BIO 364 3 There were other visions given to Ellen White in late 1857. One of the last was at their home at Battle Creek on Friday, November 20. In that vision she was given instruction for John and Mary Loughborough, who were with them, and then scenes of far-reaching significance relating to future events. Of this she wrote: 1BIO 364 4 I was shown the people of God, and saw them mightily shaken. I saw some with strong faith and agonizing cries, pleading with God. Their countenances were pale, and marked with deep anxiety which expressed their internal struggle. There was firmness and great earnestness expressed in their countenances, while large drops of perspiration rose upon their foreheads, and fell. Now and then their faces would light up with the marks of God's approbation, and again the same solemn, earnest anxious look settled upon them.--The Review and Herald, December 31, 1857. 1BIO 364 5 This now appears as a chapter in volume 1 of the Testimonies, titled "The Shaking," pages 179-184, and in Early Writings, 269-273. Ellen White asked the meaning of the shaking that she had seen. She was shown that "it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans." 1BIO 365 1 This straight testimony some will not bear. They will rise up against it, and this will cause a shaking among God's people. 1BIO 365 2 I saw that the testimony of True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance, and all that truly receive it will obey it and be purified.--The Review and Herald, December 31, 1857. 1BIO 365 3 In the vision she was carried quickly through the experience of the saints, and in symbolic representation shown the victory of those who could not be shaken and their irrepressible joy in welcoming their Lord as He descends from heaven to deliver His waiting people. 1BIO 365 4 Thus the curtain drops on the "year of many visions." ------------------------Chapter 24--(1858) The Great Controversy Vision and Broader Concepts 1BIO 366 1 The vision at Lovett's Grove, Ohio, on a Sunday afternoon in mid-March, 1858, was one of great importance. In this the theme of the great controversy between Christ and His angels on the one side and Satan and his angels on the other, was seen as one continuous and closely linked chain of events spanning six thousand years. This vision has put Seventh-day Adventists into a unique position with clear-cut views of the working of Providence in the history of our world--a viewpoint quite different from that held by secular historians, who see events of history as the interplay between the actions of men, often seemingly the result of chance or natural developments. In other words, this vision and others of the great conflict of the ages yield a philosophy of history that answers many questions and in prophetic forecast gives the assurance of final victory of good over evil. 1BIO 366 2 For the setting of this vision, we must go back to the turn of the year and notice some of the intervening activities. There had been a very favorable response to the reading of the Ellen G. White testimony at the conference held in Battle Creek the preceding November, with a strong standing vote calling for its publication. Also at that conference, James White had made a stirring presentation on "the unity and gifts of the church." This, it was reported, "seemed to have a place in the hearts of the people" (Ibid., November 12, 1857), with many expressing their pleasure on seeing this subject taking its "proper place in the church." 1BIO 366 3 In response, White re-presented the subject in four Review and Herald articles carrying through the turn of the year. Also, the December 31 issue and the second published in January carried articles by him entitled "A Sketch of the Rise and Progress of the Present Truth." These warmed the hearts of the believers. 1BIO 367 1 In the same issues were numbers 8 and 10 of a twenty-eight-part series by Uriah Smith titled "Synopsis of the Present Truth." These were some of the first Review articles to be accompanied by illustrations. Woodcuts made by Uriah Smith himself, through the skillful use of his woodcarving tools, depicted the beasts and images seen by Daniel and John in prophetic vision. 1BIO 367 2 Notice was given of the progress in publishing tracts in French and German (Ibid., December 24, 1857), soon to be available to those who wished to spread the third angel's message to the people of other countries and languages. J. H. Waggoner, in a series of four significant articles, was holding before readers the "nature and tendency of modern spiritualism." Among the appointments were those for J. N. Loughborough and James White, who were now often associated in ministering on weekends in nearby churches (Ibid., December 24, 1857; Ibid., January 28, 1858). Ellen White, of course, accompanied them. Meetings in Ohio 1BIO 367 3 S. W. Rhodes, laboring in Ohio, announced in the Review that a conference would be held in Green Spring, to begin at 2:00 P.M., Friday, February 26. James White appended a note: 1BIO 367 4 It is our design to be at the conference at Green Spring the twenty-sixth, and to meet in conference with the brethren in Gilboa, March 6 and 7. We may spend three or four weeks in Ohio.--Ibid., February 18, 1858 1BIO 367 5 James and Ellen White, traveling by carriage with two new converts, Mr. and Mrs. Tillotson, met the Gilboa appointment. The church there was delivered from darkness through a vision given to Ellen White. They were at Lovett's Grove the next weekend, March 13 and 14. Meetings were held in the public schoolhouse and attended by converts brought into the message through the fruitful ministry of G. W. Holt (Ibid., March 25, 1858). James White reported the experience: 1BIO 368 1 March 13 and 14 we enjoyed freedom with the young church at Lovett's Grove. Brother Holt's labors have been greatly blessed in this place. He thinks about forty are keeping the Sabbath in this place. A few weeks since there were none. We enjoyed great freedom with these brethren. 1BIO 368 2 On First-day God manifested His power in a wonderful manner before the crowded assembly. Several decided to keep the Lord's Sabbath and go with the people of God.--Ibid. The Great Controversy Vision 1BIO 368 3 As Ellen White told the story of the meeting held that Sunday afternoon, she reported: 1BIO 368 4 At Lovett's Grove the Lord met with us, and His blessing rested upon us. First-day afternoon there was to be a funeral at the schoolhouse where our meetings were held. My husband was invited to give a discourse on the occasion. The people could not all get into the house. My husband was blessed with freedom, and the power of truth seemed to affect the hearers. 1BIO 368 5 When he closed his remarks, I felt urged by the Spirit of the Lord to bear my testimony. As I was led to speak upon the coming of Christ and the resurrection and the cheering hope of the Christian, my soul triumphed in God. I drank in rich draughts of salvation. Heaven, sweet heaven, was the magnet to draw my soul upward, and I was wrapt in a vision of God's glory. Many important things were revealed to me for the church.--Spiritual Gifts, 2:265, 266. 1BIO 368 6 The vision lasted for two hours (WCW, in The Review and Herald, February 20, 1936), the congregation in the crowded schoolhouse watching with intense interest all that took place. When the vision ended, the friends and relatives of the deceased, along with a portion of the congregation, bore the casket to the cemetery. Others remained to hear Ellen White relate some of what was shown to her, in the vision, of the glorious reward of the faithful. 1BIO 368 7 Many matters were opened up to her. A portion of the vision was for the instruction and encouragement of the new believers in Ohio, some of whom were parts of families divided in the acceptance of the message: Counsels for New Believers 1BIO 369 1 I saw that those who profess the truth should hold the standard high, and induce others to come up to it. I saw that some would have to walk the straight path alone. Their companions and children will not walk the self-denying pathway with them. 1BIO 369 2 Patience and forbearance should ever characterize the lives of those lone pilgrims following the example of their blessed Master. They will have many trials to endure, but they have a hope that makes the soul strong, that bears them up above the trials of earth, that elevates them above scorn, derision, and reproach. Those who possess a hope like this should never indulge a harsh, unkind spirit. This will only injure their own souls, and drive their friends farther from the truth. Treat them tenderly. Give them no occasion to reproach the cause of Christ; but never yield the truth to please anyone. Be decided, be fixed, be established, be not of a doubtful mind.--Spiritual Gifts, 2:266. 1BIO 369 3 Basing her remarks on the vision, she gave some practical counsel concerning the attitudes that should be taken toward close relatives who were unbelieving: 1BIO 369 4 But if your companions and children will not come, if you cannot win them to yield to the claims of truth, make their lives here as pleasant as possible; for all they will ever enjoy will be this poor world. But let not your duty to them interfere with your duty to God. Pursue a straightforward course. Let nothing they may do or say provoke an angry word from you. 1BIO 369 5 You have a hope that will yield you consolation amid the disappointments and trials of life. Your companions and children who will not be induced to tread the narrow, cross-bearing pathway with you, have not this divine consolation. They should have your pity, for this world is all the heaven they will have.--Ibid., 2:266, 267. 1BIO 369 6 Another phase of instruction given to her will be understood in the light of a comment made by James White in his report of the Lovett's Grove experience. He wrote: "We regard the cause in Ohio in a prosperous condition. There is much wealth among the brethren which we fear will drown many of them in perdition."--The Review and Herald, March 25, 1858. Continuing her counsel, Ellen White wrote: 1BIO 370 1 I was shown that all who profess the present truth would be tested and tried. Their love for Jesus' coming will be proved, and manifested to others, whether it is genuine. All, I saw, would not stand the test. Some love this world so much that it swallows up their love for the truth. 1BIO 370 2 As their treasures here increase, their interest in the heavenly treasure decreases. The more they possess of this world, the more closely do they hug it to them, as if fearful their coveted treasure would be taken from them. The more they possess, the less do they have to bestow upon others, for the more they have, the poorer they feel. O the deceitfulness of riches! They will not see and feel the wants of the cause of God.--Spiritual Gifts, 2:267. 1BIO 370 3 The philosophy of benevolence was revealed to her: I saw that God could rain means from heaven to carry on His work, but He never would do this. It is contrary to His plan. He has entrusted men on earth with sufficient means to carry forward His work, and if all do their duty there will be no lack. But some will not heed the call for their means.--Ibid., 2:267, 268. 1BIO 370 4 Then Ellen White was shown the response that should come from the hearts of those entrusted with means: 1BIO 370 5 I saw that they should cheerfully say, Here, Lord, is the little of earth's treasures Thou hast lent me; take any portion of it; take it all, it is Thine. Let me do my part in saving my fellowmen, and let me be raised up with the redeemed to dwell with Thee forever. 1BIO 370 6 Tremblingly will such disciples lean upon the strong promises of God. Earth fades before their vision. Heaven magnifies, and no sacrifice is too dear for them to make for the far more, the exceeding, and eternal weight of glory.--Ibid., 2:270. A View of the Agelong Controversy in its Broad Sweep 1BIO 370 7 In one brief paragraph Ellen White introduced what is thought of today as the principal topic of the March 14 vision! 1BIO 370 8 In this vision at Lovett's Grove, most of the matter of the great controversy which I had seen ten years before was repeated, and I was shown that I must write it out.--Ibid. 1BIO 371 1 Most likely it was scenes from this vision that she dwelt upon as she addressed the people in the schoolhouse after the funeral was over. She reported that "great solemnity rested upon those who remained."--Ibid., 2:271. And it was a solemn experience to Ellen White herself, for she was shown, in connection with the instruction to write out the vision of the controversy, that "I should have to contend with the powers of darkness, for Satan would make strong efforts to hinder me, but angels of God would not leave me in the conflict, that in God must I put my trust."--Ibid., 2:270. 1BIO 371 2 What did this mean? She was to learn before ever she reached home. Monday the Tillotsons drove them in their comfortable carriage to the railroad station at Freemont, where the next day they took the train for Jackson, Michigan. At this point Ellen White picks up the account: 1BIO 371 3 While riding in the cars we arranged our plans for writing and publishing the book called The Great Controversy immediately on our return home. I was then as well as usual. 1BIO 371 4 On the arrival of the train at Jackson, we went to Brother Palmer's. We had been in the house but a short time, when, as I was conversing with Sister Palmer, my tongue refused to utter what I wished to say, and seemed large and numb. A strange, cold sensation struck my heart, passed over my head, and down my right side. For a while I was insensible; but was aroused by the voice of earnest prayer. 1BIO 371 5 I tried to use my left arm and limb, but they were perfectly useless. For a short time I did not expect to live. It was the third shock I had received of paralysis, and although within fifty miles of home, I did not expect to see my children again. I called to mind the triumphant season I had enjoyed at Lovett's Grove, and thought it was my last testimony, and felt reconciled to die.--Ibid., 2:271. 1BIO 371 6 As earnest prayer was continued in her behalf, she soon felt a prickling sensation in her arm and leg, and she praised God that she could move them a little. Writing of it, she declared, "The Lord heard and answered the faithful prayers of His children, and the power of Satan was broken." Three months later in a vision given to her in Battle Creek there was opened up to her what was really behind the distressing experience suffered in the Palmer home. 1BIO 372 1 I was taken off in vision. In that vision I was shown that in the sudden attack at Jackson, Satan designed to take my life to hinder the work I was about to write; but angels of God were sent to my rescue, to raise me above the effects of Satan's attack. I saw, among other things, that I should be blest with better health than before the attack at Jackson.--Ibid., 2:272. 1BIO 372 2 The night after the stroke was one of great suffering, but the next day she seemed sufficiently strengthened to continue the journey by train to Battle Creek. On arrival home, she was carried up the steep stairs to the front bedroom in their Wood Street home. She reported: 1BIO 372 3 For several weeks I could not feel the pressure of the hand, nor the coldest water poured upon my head. In rising to walk, I often staggered, and sometimes fell to the floor. In this condition I commenced to write The Great Controversy. 1BIO 372 4 I could write at first but one page a day, then rest three; but as I progressed, my strength increased. The numbness in my head did not seem to becloud my mind, and before I closed that work, the effect of the shock had entirely left me.--Ibid. 1BIO 372 5 As she wrote of the vision in her 1860 autobiographical work My Christian Experience, Views, and Labors in Connection With the Rise and Progress of the Third Angel's Message, she stated that in the Lovett's Grove vision "most of the matter of the great controversy which I had seen ten years before was repeated." Is this a reference to a particular vision in 1848, as it seems to imply? Or does it refer to phases of many visions received in the late 1840s, in which she witnessed segments of the conflict between Christ and His angels and Satan and his angels? A number of these presented the ultimate triumph of the righteous and the final destruction of sin and sinners. The absence of a contemporary reference to a specific, all-inclusive great controversy vision in 1848 would seem to point to the latter. Many of the visions of the late 1840s gave glimpses and at times rather detailed accounts of controversy and the triumph of God's people over the forces of Satan. Ellen White Tells the Story at the General Conference in May 1BIO 373 1 While engaged in writing the great controversy story, Ellen White had an opportunity to relate what had been shown to her to some four hundred believers assembled in Battle Creek for the general conference called for May 21 to 24. James White wrote of this in recounting the happenings of the conference on Sunday, May 23: 1BIO 373 2 During the forenoon, Sister White related a portion of the views she has had concerning the fall of Satan, the plan of salvation, and the great controversy between Christ and His angels, and Satan and his. It abounded in startling facts and vivid descriptions. And when the course of the narration had brought us down to the days of the first advent, the humiliation, the suffering, and finally the crucifixion of the Saviour, especially then did not only the silent tear but even the audible sobs of many in the congregation announce their hearts were touched by the sufferings of the Son of God for rebellious man. 1BIO 373 3 When we view the great controversy as now going forward--its field the world, its subject man--we see not how anyone can long hesitate upon which side to enroll himself. And at least the justice of that sentence is very apparent, which condemns those who will persist to the end on the side of the power of darkness, to the same ruin which overwhelms the first rebel and his worthy sympathizers.--The Review and Herald, May 27, 1858. 1BIO 373 4 But she was not finished with her account. In the evening she continued her narrative until nearly ten o'clock; then the people, deeply stirred, wanted to say something. There was a testimony meeting until nearly eleven, which was closed off only by giving everyone present an opportunity to express their response by standing to their feet. 1BIO 373 5 A month later it was reported that the forthcoming book was "in the press," meaning that the publishers had received some of the copy and were setting type. By mid-August Ellen White had completed her writing, and the book was printed--The Great Controversy Between Christ and His Angels, and Satan and His Angels. It was introduced by a twelve-page statement from the pen of Roswell F. Cottrell that had appeared in the Ibid., February 25, 1858, under the title "Spiritual Gifts." For this wider use, Cottrell amplified it somewhat. 1BIO 374 1 The E. G. White text opens with the words: The Lord has shown me that Satan was once an honored angel in heaven, next to Jesus Christ. His countenance was mild, expressive of happiness like the other angels. His forehead was high and broad, and showed great intelligence. His form was perfect. He had a noble, majestic bearing.--Spiritual Gifts, 1:17. 1BIO 374 2 No one can mistake that Ellen White is here describing what she had seen--true, in vision, but nevertheless a very real experience. And so it is through the entire volume, with such expressions as "I was shown," or "I saw," or the equivalent, averaging once for each page of the book. The account passes from Creation very briefly down through the experiences of Old Testament history, touching those points prominent in the conflict between the forces of good and of evil. It traverses in more detail the life and ministry of Jesus and the experience of the apostles. At this point Ellen White goes beyond the Bible records and describes the apostasy, at times in symbolic representations. Then she moves into a brief chapter on the Reformation, describing what she saw of the ministry of Martin Luther and Melanchthon. This represented the conflict through post-Biblical centuries, and bridged the story to the Advent movement. Twenty chapters fill the last half of the book and trace the history, past and future, to the new earth. In this little volume there emerged for the first time the concept that links features in world history and church history as a part of the picture of the conflict of the ages. 1BIO 374 3 The Review and Herald, September 9, 1858, carried on its back page, under the title "Spiritual Gifts," the notice that the book was ready. It read: 1BIO 374 4 This is a work of 224 pages written by Mrs. White, with an introductory article on the perpetuity of spiritual gifts by Brother R. F. Cottrell. Price 50 cents. 1BIO 375 1 A listing of the forty-one chapters followed, in which eighteen lines were devoted by James White in advertising the book. The little volume was well received and became a part of the regular stock of denominational publications. This first writing of the great controversy may be read in a facsimile reprint of Spiritual Gifts, Volume I, and in Early Writings, where it constitutes the third and major section of the book. The Choice of Title for the Forthcoming Book 1BIO 375 2 James and Ellen White agreed upon the title for the anticipated book as they traveled homeward from the Ohio appointments. It is probable that the idea of the title came from a little volume of 167 pages received at the Review office from its author, H. L. Hastings, of Rochester, New York. That title read The Great Controversy Between God and Man: Its Origin, Progress, and Termination. (Neither then nor now have there been any copyright restrictions on book titles.) Uriah Smith gave editorial notice to the Hastings book in the Ibid., March 18, 1858, and described its contents. Ellen White's approach to the subject and breadth of coverage, based on the visions of the late 1840s and 1858, is very different from that represented in the Hastings book. A Startling and Thought-Provoking Object Lesson 1BIO 375 3 In mid-March, while on the trip to Ohio, it seems that Ellen White sent to Uriah Smith a solemn message for the church, to be published in the Review. The two-column article, which made reference to several visions, appeared in the issue of April 15 under the title "A Warning." In it Ellen White reviewed the experience of a family of some means who had moved from New England to Illinois about the year 1855, there to engage largely in farming. There were three, the father, mother, and a grown daughter. Her article opens: 1BIO 375 4 Brother Smith: As I consider the responsibilities and dangers of the people of God, I am led to fear for many, and I wish to set before them the following, which I consider a most solemn warning. 1BIO 375 5 As it became evident a few years since that the burden of the third message would be in the West, a brother, who had much of this world's goods, resolved to move west with his family, and thus introduce the work in the West. 1BIO 376 1 He went with one intention, his wife with another. His intention was to proclaim the truth, but her intention was to have all their means laid out in house and lands, that the means not only be secured, and kept from the cause of God, but that her husband's time be also employed in building, planting, sowing, et cetera. 1BIO 376 2 He was convinced of his duty to dispose of a portion of his means to advance the cause of God, but it was a great sacrifice for him to make, for he loved this world, and he was easily persuaded by his wife and daughter to gratify their desire and love of their earthly treasure and retain it. He disobeyed the call of God to gratify his wife and daughter, and was too willing to excuse or cover up his love of the world under a show of duty to his family.--Ibid., April 15, 1858 1BIO 376 3 While this family was professing to be looking for the coming of Jesus and to be a part of His peculiar people, Ellen White was shown that they were investing in large land holdings, showing that this world was their home and their treasure was here on earth. And the wife was holding the husband back from doing what he knew to be his duty. Wrote Ellen White: 1BIO 376 4 I was shown the wife of our brother, that she was engrossed in the spirit of this world, and loved and worshiped it; that she must unfasten her grasp, that she was a stumbling block in her husband's way, she was holding him back, and was unwilling that he should sell and give alms, also unwilling that he should go out to talk the truth to others. I saw that unless she got out of her husband's way, cut loose from the world, and distributed to the necessity of God's cause, the Lord would visit the family with judgment, and move her out of the way.--Ibid. 1BIO 376 5 The message of warning was not heeded; while she was in the midst of making improvements to stay in this world, disease and affliction came, and her life record was closed. Soon after this James and Ellen White visited the place of their residence and found the husband struggling for freedom of soul. Ellen White was there given a vision, and light began to shine in upon the benighted father, but still the victory was not won: 1BIO 377 1 As our brother would come up to the point to give up the world, and get it out of his heart; as he would lay his farm upon the altar, and say he would sell a part, or all of it, then the daughter would act the same part the mother had done, to pull him back, and she would plead for their treasure here.--Ibid. 1BIO 377 2 There could be no mistaking that God was in earnest with those rich in this world's goods, who claimed to have surrendered their lives to Him and yet tenaciously clung to their earthly treasures: 1BIO 377 3 Before I left that place I was shown in vision that God had taken the mother away, ... and unless the father and daughter submitted to God, unless they cut loose from the world and had their affections weaned from it, God would step over the threshold again in judgment. I was astonished at what was shown me in vision. 1BIO 377 4 I saw that this brother loved this world more than he ever thought he did, and that it was a snare to him--it deceived him. I saw that he was so close and snug in deal, it really carried him beyond the bounds of strict truth and honesty. Said the angel, "The deceitfulness of riches causes many, many of its possessors to stumble over their riches to perdition, while only a few with the unrighteous mammon will make friends, and finally be received into everlasting habitations."--Ibid. 1BIO 377 5 In the vision she was shown the selfish character of the daughter. If her father, whether he lived or died, should leave her a few thousand dollars, "it would be enough to ruin her, and displease God." All this, with anguished soul, she related to the father. 1BIO 377 6 Again a vision was given to Ellen White aimed at saving the man. Of this she wrote: 1BIO 377 7 Last summer [1857] I was again shown this brother's case, that he was not moving fast enough, that he was not using his means to advance the cause of God as fast as he should. The next news I heard was that he was dead, and had left his large property to his daughter. Nothing was bestowed upon the cause of God.--Ibid. 1BIO 378 1 He was 51 years of age. In a subsequent vision, Ellen White was shown Satan's strategy: 1BIO 378 2 I saw that Satan had it just as he wanted it at his death, that nothing be left to the cause of God.... I saw that it was the design of Satan to keep all the means from the ranks of the truth that he could, and to use it as a stumbling block for souls. He is willing that those who profess the truth, and are snug, selfish, and covetous should have means in their possession, for they idolize it. They nourish it, and it will prove their ruin; for they lay up treasure on earth, and lose their treasure in heaven.--Ibid. 1BIO 378 3 As Ellen White brought the account of this startling object lesson to a close, she gave the reason for hastening it into print: 1BIO 378 4 As I have seen that the reward of covetousness thus far upon this family should be a warning to the church, I cannot withhold from the people of God what has been shown me respecting them.--Ibid. M. B. Czechowski, the Converted Catholic Priest 1BIO 378 5 On the back page of the Review of April 15, 1858, in which Ellen White sounded the warning cited above, James White addressed an appeal, "To the Benevolent." It gave a brief account of the experience of a conscientious converted Catholic priest with a knowledge of persecution and travel and poverty--a man versed in seven languages. Now a bookbinder by trade, he attended a tent meeting in Findlay, Ohio, and joined the Sabbathkeeping Adventists. He found his way to Battle Creek, was taken in by James White, and was employed at binding up volumes of back issues of the Review and Herald. Early collections of denominational literature benefited by his skillful work, including that assembled by James White, now rebound for continuous service as a part of the library of the Ellen G. White Estate. White's editorial appeal closed with this paragraph: 1BIO 378 6 It was recently suggested that he should now go to northern New York, and teach the present truth to his old and warm friends. His heart leaped with joy at the thought of taking his Bible and the French tracts (one on the Sabbath, and the other on the Advent), and with his family return to Mooers, where he has a house and ten acres of land and a horse. He owes on his place $50. His name is M. B. Czechowski. He must have help now. We will be one of thirty to raise $150 at once. The sum must be raised before our conference. We make the beginning. James White $5.00 Ellen G. White $5.00 1BIO 379 1 Four weeks later the sum had swelled to $58.50, and there was an urgent call for more. Sabbathkeeping Adventists were to hear more of Czechowski as he became a laborer in the cause. A few years later, under the auspices of another religious group, he crossed the Atlantic, carrying the Sabbath truth to some of the countries of Central Europe. 1BIO 379 2 The appeal of James White for the support of this man reflects the dire financial needs of the emerging church without a treasury, whose ministry was precariously supported by chance gifts from those to whom they ministered. At the same time, as noted in the story told by Ellen White above, there were those who could well support the growing work. Relatively few, however, did. A system of regular financial support, desperately needed, was yet a year away. ------------------------Chapter 25--(1858-1859) Financial Support for the Cause of God 1BIO 380 1 The back page notice in the Ibid., September 30, 1858, signed by James White and J. N. Loughborough under the heading "Appointments" gave plans for meetings in Ohio and New York State in late September and most of October. 1BIO 380 2 Immediately following was a two-paragraph, rather illuminating notice signed by James White, laying out plans for a tour through New England. The notice suggested the very frail financial status of the cause, and the absence of organizational structure to direct the work. Leaders of the emerging church usually depended both on invitations to visit the field and the gifts of those who benefited from their ministry, to cover expenses. Note the wording: 1BIO 380 3 Brother and Sister White design spending October 23 and 24 at Buck's Bridge; the evening of the twenty-sixth near Rouse's Point, where Brethren Taylor and Whipple may appoint; the thirtieth and thirty-first, in Vermont, where Brethren Bingham and Churchill may appoint; November 6 and 7, near Washington, New Hampshire, where brethren may appoint; thirteenth and fourteenth, at Worcester, Massachusetts. 1BIO 380 4 If brethren in New England desire meetings as above, they will please give appointment of the definite place in the Review immediately, and address us at Hubbard's Corners, Madison County, New York. If they wish the labors of Brother J. N. Loughborough, they will please address him at the same place, and he will probably accompany us to the above-named places. 1BIO 380 5 As it turned out, the brethren in the East did want the Whites to come and invited Loughborough to come with them. When the tour was completed in mid-December, James White could report: 1BIO 381 1 Our wants were all cared for, our traveling expenses met, and we received the most affectionate and courteous attention.--Ibid., December 23, 1858 1BIO 381 2 Earlier in the year Loughborough had run a back page note in the Review announcing cancellation of plans because of lack of financial support: 1BIO 381 3 Brother White and I had designed holding some four or five conferences in the State of New York this spring. But we would here state that our lack of means prevents our complying at present with the wishes of the brethren in this matter.--Ibid., April 1, 1858 1BIO 381 4 The three-month-long fall tour taken by the Whites from Battle Creek east to Portland, Maine, and return, was a major part of their travels through the last half of 1858. Loughborough was with them for nearly all the appointments. Few details are given by White, except the names of the places visited. In later years, Loughborough, recounting history he was familiar with, mentioned the vision given to Ellen White in Mannsville, New York, in the public schoolhouse. 1BIO 381 5 The meeting was so well attended that to accommodate the crowds, oak planking obtained nearby was brought in and placed from seat to seat across the aisles, providing an audience in a solid block, with no open aisles. Loughborough was the speaker at that meeting. He later reported: 1BIO 381 6 The Lord gave freedom in the discourse. Sister White followed with a powerful talk. As she began to speak, their boy, W.C. (then about 4 years old), wanted to go out. The only way to do this was for Brother White to raise a window in the back part of the house. After putting the boy out, he followed him through the window. 1BIO 381 7 While he was out with the boy, Sister White spoke with great freedom. As she seated herself in her chair, she gave the three shouts of glory, and was in vision before that great crowd of people. When Brother White returned to the room, she was in the vision. He explained her condition to the people, who looked on with deepest respect. After coming out of the vision, she again spoke for a few minutes to that solemn and heart-touched audience.--Pacific Union Recorder, January 26, 1911. 1BIO 382 1 The next morning, October 21, she wrote with pencil a testimony, based on a part of what was revealed in the vision, to Stephen and Mary Haskell in Massachusetts. Then she requested Loughborough to make a good copy with pen and ink to be sent to them. As he copied this, his mind went back two years to the time when he and R. F. Cottrell held a tent meeting in Princeton, Massachusetts. He had met the Haskells there, and he recalled that Haskell was pressing the matter of the nonuse of pork. Because of its prohibition in Leviticus Haskell felt it should be made a test of church fellowship. Now Loughborough was tracing the lines from Ellen White's penciled testimony: 1BIO 382 2 I saw that your views concerning swine's flesh would prove no injury if you have them to yourselves; but in your judgment and opinion you have made this question a test, and your actions have plainly shown your faith in this matter. If God requires His people to abstain from swine's flesh, He will convict them on the matter. 1BIO 382 3 He is just as willing to show His honest children their duty, as to show their duty to individuals upon whom He has not laid the burden of His work. If it is the duty of the church to abstain from swine's flesh, God will discover it to more than two or three. He will teach His church their duty. 1BIO 382 4 God is leading out a people, not a few separate individuals here and there, one believing this thing, another that. Angels of God are doing the work committed to their trust. The third angel is leading out and purifying a people, and they should move with Him unitedly.... I saw that the angels of God would lead His people no faster than they could receive and act upon the important truths that are communicated to them. But some restless spirits do not more than half do up their work. As the angel leads them, they get in haste for something new, and rush on without divine guidance, and thus bring confusion and discord into the ranks. They do not speak or act in harmony with the body.--Testimonies for the Church, 1:206, 207. 1BIO 383 1 It was apparent that the time had not yet come to advocate certain positions in the matter of a reform in diet; this would come in its proper time and in its proper setting. In the second printing of this testimony, James White appended a significant note: 1BIO 383 2 This remarkable testimony was written October 21, 1858, nearly five years before the great vision in 1863, in which the light upon health reform was given. When the right time came, the subject was given in a manner to move all our people. How wonderful are the wisdom and goodness of God! It might be as wrong to crowd the milk, salt, and sugar question now, as the pork question in 1858.--JW, note to second edition, Ibid., 1:206. The Support of the Ministers 1BIO 383 3 The church was growing; as it spread to the West, families of means accepted the message. For some it was difficult to grasp their responsibility in giving financial support to the cause they loved. During the years 1857 and 1858, the situation became desperate. There was no church organization; there was no church treasury. Those who felt called to enter the ministry faced great sacrifices, for they were dependent upon the gifts placed in their hands as they moved from place to place heralding the message. Dedication and sacrifice were called for. 1BIO 383 4 John Loughborough, after being pried loose from Waukon, Iowa, in early January, 1857, by the visit of the Whites, held tent meetings in Illinois. He reported, concerning financial support: 1BIO 383 5 I then returned to Waukon, Iowa, having received for my four months' labor my board, lodging, and traveling expenses, and about $15 in money.--Pacific Union Recorder, September 8, 1910. 1BIO 383 6 This did not leave him much to take home to his wife, Mary, in Waukon. James and Ellen White pressed him to come to Battle Creek, and here James White found some help for the family. Loughborough wrote: 1BIO 383 7 At that time an effort was being made to secure humble homes for some of the approved, yet poor, ministers. Some persons had now accepted the truth who had means. In the west part of Battle Creek Brother White found opportunity to obtain a lot and cottage for the writer for $400. Aside from about $150 that I paid, he raised the money from willing brethren who could invest $25 each.--Ibid. 1BIO 384 1 When means became more plentiful and ministers were paid a salary, Loughborough contributed more to the cause through gifts to special enterprises than he received in financial help in securing a home (Ibid.) 1BIO 384 2 But back to Loughborough's account of the situation in 1857: 1BIO 384 3 That winter of 1857-1858 was a hard winter, not on account of the scarcity of provisions, but because of the low price of the abundance of grains raised the summer previous.... 1BIO 384 4 As I recount what I received for my labors in Michigan for the whole six months of the winter of 1857-1858, let it be borne in mind that our attention had not yet been called to the matter of "reform in diet." That light came in the view given to Sister White in Otsego, Michigan, June 6, 1863. 1BIO 384 5 For the whole winter of 1857-1858 I received three ten-pound cakes of maple sugar, ten bushels of wheat, five bushels of apples, five bushels of potatoes, one ham, one half of a small hog, one peck of beans, and $4 in cash. This with the small profit on our boarders [three Review office employees] brought me through the winter in better condition than other of our ministers.--Ibid., October 6, 1910 1BIO 384 6 Through the Review of April 8, 1858, M. E. Cornell called attention to money due from church members who had secured books from the ministers, promising to pay in a short time. He prodded them: 1BIO 384 7 If they have forgotten it, we trust that this friendly hint, together with the reproving Spirit, may bring it to their remembrance. We would assure you, dear friends, these debts are not forgiven, and will not be, until at least you manifest feeling enough in regard to it to write to us, or in some way inform us why you do not cancel so sacred an obligation. We must make our returns to the publishing office. Their repeated calls, together with the continual wants of our families, have hitherto rendered it impossible to forget these little dues.--The Review and Herald, April 8, 1858. 1BIO 385 1 Cornell was one of the most fruitful soul winners in the cause at that time. He closed his appeal with these words: 1BIO 385 2 Messengers must sacrifice their worldly interests, and wear out their very lives in ministering in spiritual things, and it is all right; we complain not; and if necessary, minister also in carnal things, even to those who are less needy than ourselves, but it would at least be some relief to hear from them.--Ibid. 1BIO 385 3 A few weeks earlier at a conference in Illinois, considering the evangelistic thrust that should be made in the coming summer, the brethren developed a plan to bring in an evangelist. Josiah Hart, of Round Grove, a man of some means, surrounded by others in like financial circumstances, reported in the Review: 1BIO 385 4 The subject of removing Brother Ingraham and family west was next considered. Brethren Berry and Newton, residing at Crane's Grove, Stephenson County, offered to maintain his family one year, and find a house, or if it should be necessary to build a house, they will give a piece of land, the church at large promising to aid him in building. It was voted to extend a call to Brother Ingraham to come west, but definite arrangements were postponed till his arrival.--Ibid., April 8, 1858 1BIO 385 5 But this seemed to be the exception to what generally happened around the field. In early April, James White, looking toward the summer of 1858 and thinking of the rapidly opening West, named the States of Ohio, Michigan, Indiana, Illinois, Wisconsin, Iowa, and Minnesota, as promising fields of labor. He declared: 1BIO 385 6 It would require from $300 to $500 to sustain such an enterprise [the tent in Iowa] in a manner to accomplish the most good. Where are the brethren who are ready with their hundreds, their fifties, their twenty-fives, or their tens? Where? 1BIO 385 7 Satan seems to have the control of the purses of the church, with very few exceptions. Repeated disappointments are saddening and discouraging our preachers. They have generally moved out expecting to be sustained by their brethren in their arduous work; but their brethren have often failed to do their duty. They have looked on apparently unmoved, and have seen one after another of our preachers break down in health through overlabor, and deprivation for want of means, while they have continued to hug their earthly treasures to their hearts. 1BIO 386 1 Disappointment has been the sad lot of our preachers, and now several of them are much sunken down in poverty, broken-down health, and discouragement. We suggest to our preaching brethren that it might be best to avoid taking responsibilities which the church should bear. Let the brethren feel the responsibilities which justly rest upon them. Spare your strength and health.--Ibid., April 8, 1858 1BIO 386 2 Then he suggested a plan that could provide regular support: Should the church freely hand out to sustain the cause the amount of the annual taxes on their property, there would be in the Lord's treasury double the amount wanted to sustain the cause in all its departments.--Ibid. 1BIO 386 3 Through the summer there was little improvement in the matter of financial support for ministers and their families. Evangelists J. B. Frisbie and S. W. Rhodes worked among the communities in central and eastern Michigan, often in places where there were companies of well-established believers. In closing their report for the Review, they made a revealing statement: 1BIO 386 4 A word on sacrificing and we close. Times are hard, and what will be done? We met with scores of brethren who tell the same thing: "I want to help but cannot, because times are hard, and I have not means": and some will begin to talk of selling some or all of their land; but there are no buyers at present. 1BIO 386 5 We dare not advise what others' duty may be; but this we do know, that the work of God must not stop. There is means enough among Sabbathkeepers that can be spared, and it would be a blessing to those who have more than they need, to sacrifice and help now; for the time will come when their help will not be needed. 1BIO 387 1 When some say, Come again, we are glad to see you, don't stay away so long next time, et cetera, they must remember that the preachers must be cared for, or they must labor with their hands to support their families. We are not alone in this. It will cost something to be saved, and to save others; and should it cost all, it will be cheap enough. 1BIO 387 2 The amount received before we arrived at Monterey was $3.85. Our expenses to that time had been $4.12, so that had we returned home from Wayland, what we received would have fallen somewhat short of meeting our expenses. We do not state this to complain, but that the church may think of these things. Brethren have done much better in times past; but we speak of our last trip and the hard times.--Ibid., September 2, 1858 1BIO 387 3 James and Ellen White were also struggling. While some of the ministers had to drop out from time to time and labor with their hands to support their families, James White found as he traveled among the believers that there were those in need of Bibles and other books. He bought supplies and carried some with him, or supplied them from Battle Creek. These he sold at a profit. The Review of May 13, 1858, carried this back page notice: 1BIO 387 4 We have for sale Cruden's Concordance, Nelson on Infidelity, Bunyan's Pilgrim's Progress.--JW. and We have a supply of English Bibles, three sizes.--JW. 1BIO 387 5 With the publication of The Great Controversy in the summer of 1858, Ellen White had a little income. But as reported in the Ibid., November 25, 1858, "what little profit there was on it was all solemnly dedicated to the Lord, and $25 out of it had already been given to one of the Lord's needy servants [M. B. Czechowski]." The Promise of a Way Out 1BIO 387 6 Things had reached a state where a permanent plan had to be found to provide financial resources for the growing church. It was in these circumstances (according to J. N. Loughborough, who was to become known somewhat as a historian among the pioneers, and at the time was very closely associated with James and Ellen White) that "Sister White stated to her husband, 'The Lord has shown me that, if you will call the ministers together, and have J. N. Andrews come down from Waukon, and hold a Bible class, you will find that in the Scriptures there is a complete plan to sustaining the work of the ministry.'"--Pacific Union Recorder, October 6, 1910. 1BIO 388 1 James White did call for Andrews to come to Battle Creek for such a study, which took place in mid-January, 1859. [Depending on his memory for the dates of this circumstance, loughborough fixed it early in 1858. Contemporary records place it early in 1859.] White, who had planned to spend most of January on a trip north, stayed by in Battle Creek. Loughborough wrote concerning the conclusions of the study: 1BIO 388 2 The Bible class was held in Battle Creek for two days, and at the end of it our brethren said, "The tithing system is just as binding as it ever was." They said, however, in first introducing it, "Let us call it Systematic Benevolence on the tithing principle."--Ibid. 1BIO 388 3 As the details of this development are presented it is important to keep in mind that the church was without organization but was held together by strong leaders, one of whom possessed the special guidance of the Holy Spirit. These, working together close to the publishing office, kept in touch through the Review with the churches and with scattered believers throughout the East and the Midwest. The steps taken by the Battle Creek church provided an example to the other churches. The framework of an organizational structure was coming into being. At this point, however, the leaders of the cause could speak in an official way only for the Battle Creek church, of which they were members. Progressive actions of the Battle Creek church were carefully reported in the Review and Herald and thus carried to all Sabbathkeeping Adventists. The Development of the Plan of Systematic Benevolence 1BIO 388 4 As reported by J. N. Loughborough, several workers, including J. N. Andrews, who was summoned for the purpose, met for two days in Battle Creek to study a Bible-based system of finance for the emerging church. The plan developed was brought to the Battle Creek church in a business meeting the following Sunday night. James White reported: The Battle Creek church assembled January 16 in the evening to consider the subject of a system of benevolence which would induce all to do something to sustain the cause of present truth, and thereby fully sustain the cause, and at the same time relieve some who have given beyond their real ability. 1BIO 389 1 Brethren Andrews and Frisbie were present, and spoke upon the subject. Others also freely expressed their views; all seemed deeply interested in the subject. 1BIO 389 2 Brethren Andrews, Frisbie, and White were chosen to prepare an address on Systematic Benevolence, founded upon the declarations of Holy Scripture.--The Review and Herald, February 3, 1859. 1BIO 389 3 Two weeks later, January 29, after the hours of the Sabbath were passed, the church came together to hear the reading of the address. The report was adopted by a unanimous vote, and it was voted to publish it in the Review and Herald. The Address 1BIO 389 4 The address carried a heading giving the proper setting of the matter: "From the Church of God at Battle Creek, to the Churches and Brethren and Sisters in Michigan." It opened with the words: Dear Brethren and Sisters, 1BIO 389 5 We wish to call your attention to a plan of Systematic Benevolence to support the proclamation of the third angel's message, which may be in harmony with the plain declarations of Holy Scripture.--Ibid. 1BIO 389 6 With the citing of New Testament support, a scriptural framework was assembled for the projected procedures, and it was suggested that "we gather from these facts some instruction relative to our own duty." The pioneers of the Seventh-day Adventist Church could have gone more easily to the Old Testament and brought in the obligation of the tithe, but at this juncture, regardless of the attractiveness of the tithe, they were not sure that it was not one of those ceremonial obligations that ceased at the cross. In the occasional mention of organization they were looking to the New Testament with its seven deacons, not to the Old Testament with the appointment by Moses of the seventy. In finance they were looking to the New Testament and Paul's counsel in 1 Corinthians 16:2 that "upon the first day of the week let every one of you lay by him in store, as God hath prospered him, "rather than to Malachi's direction to "bring ye all the tithes into the storehouse, that there may be meat in mine house" (Malachi 3:10). They conceded that the tithing system was a good plan, and it did have a strong bearing on the conclusions reached and set before the church. Here is the argument set forth in the address: 1BIO 390 1 If Paul found it essential to complete success that method should be observed in raising means for benevolent purposes, it is certainly not unreasonable to conclude that we should find the same thing beneficial in promoting a similar object. As Paul wrote by the inspiration of the Holy Spirit, we may rest assured that his suggestions were not only safe to follow, and calculated to ensure success, but also that they were in exact accordance with the will of God. We shall not therefore displease Him by adopting the suggestions of His servant Paul.--Ibid. 1BIO 390 2 The next paragraph delineated the points supported by Scripture, which it was thought should form the basis for the plan Sabbathkeeping Adventists ought to follow: 1BIO 390 3 "Upon the first day of the week let everyone of you lay by him in store as God hath prospered him." This implies: 1. A stated time for the business, viz., the first day of the week. 2. The concurrent action of each individual, for he adds, "Let every one of you" lay by him in store. 3. This is not a public collection, but a private act of setting apart for the Lord a portion of what one possesses. 4. The amount to be given is brought home to the conscience of each individual by the language, "as God hath prospered him."--Ibid. 1BIO 390 4 The next point made was "How may we reduce to practice these excellent suggestions?" It was thought that with few exceptions the following plan could be adopted: 1BIO 390 5 1. Let each brother from 18 to 60 years of age lay by him in store on the first day of each week from 5 to 25 cents. 2. Each sister from 18 to 60 years of age lay by her in store on the first day of each week from 2 to 10 cents. 3. Also, let each brother and sister lay by him or her in store on the first day of each week from 1 to 5 cents on each and every $100 of property they possess.... 1BIO 391 1 The lowest sums stated are so very small that those in the poorest circumstances (with very few exceptions of some widows, infirm, and aged) can act upon this plan; while those in better circumstances are left to act in the fear of God in the performance of their stewardship, to give all the way up to the highest sums stated, or even more, as they see it their duty to do.--Ibid. 1BIO 391 2 To implement the plan, the pioneers suggested: Each church may choose one of their number whose duty it shall be to take the names of those who cheerfully act upon this plan, and also the sums they propose to give each week, and collect these sums on the first of each month, and dispose of them according to the wishes of the church. Those scattered, and not associated with any church, can act for themselves or for their households, in the same manner.--Ibid. 1BIO 391 3 This plan, developed by leading men in the church, became known from the outset as "Systematic Benevolence." They were pleased that it placed the burden of church support in an equitable way upon all believers. In time refinements and developments in applying and servicing the plan were made. As for the Battle Creek church, to which this plan was primarily addressed: 1BIO 391 4 J. P. Kellogg was ... chosen collector and treasurer for the Battle Creek church, and Elder James White was chosen corresponding secretary to correspond with the brethren scattered abroad who may wish to address him upon the subject of Systematic Benevolence.--Ibid. 1BIO 391 5 A week later, White reported to the readers of the Review that forty-six in Battle Creek had already signed up, declaring what they intended to do. It looked good to him, and he stated: 1BIO 391 6 It is time that all shared the blessings of the cheerful giver. God loves such.... Let this work of giving be equally distributed, and let the cause be fully sustained, and all share the blessing. This system carried out properly will serve to unite in prompt action, in sympathy and love, the waiting people of God.--Ibid., February 10, 1859. 1BIO 392 1 White was cheered by the response of some of the churches. The first to respond was Hillsdale, Michigan. They also had a question: 1BIO 392 2 Brother I. C. Vaughn writes from Hillsdale, Michigan, that the church in that place "are acting on the Systematic Benevolence plan, and like it much," and inquires, "What is to be done with the money at the end of the month?"--Ibid., March 3, 1859. 1BIO 392 3 White rather quickly came up with a practical answer. This related to the very purpose of instituting the plan. He responded: 1BIO 392 4 We suggest that each church keep at least $5 in the treasury to help those preachers who occasionally visit them, and labor among them. This seems necessary.... Such is the scarcity of money, that our good brethren very seldom are prepared to help a messenger on his journey. Let there be a few dollars in every church treasury. Beyond this, the debt on the tent enterprise, et cetera, claims the proceeds of Systematic Benevolence in this state [Michigan].--Ibid. 1BIO 392 5 The back page of the February 10 issue of the Review carried an announcement that blank, ruled books were being prepared at the Review office "for the use of those who act as collectors and treasurers," and they could be had for 15 cents. White urged a response from believers in other States, and some soon began to appear in the Review and Herald. 1BIO 392 6 Almost from the first the close relation of Systematic Benevolence to the tithe was observed. This appeared first in the details of how to reckon the obligation of the property holder. The basic plan, which called for 1 to 5 cents to be paid each week on every $100 of property, embodied a tithing principle, as explained in more detail in early 1861. James White, in a little-known and short-lived printed sheet, referred to the Systematic Benevolence as the tithe: 1BIO 392 7 We propose that the friends give a tithe, or a tenth of their income, estimating their income at 10 percent of what they possess.--Good Samaritan, January, 1861. 1BIO 393 1 The basis for this determination of the tithe was soon explained in the Review and Herald: 1BIO 393 2 We meant just what the churches are adopting in Michigan [referring to his statement published in the Good Samaritan]; viz., they regard the use of their property worth the same as money at 10 percent. This 10 percent they regard as the increase of their property. A tithe of this would be 1 percent, and would be nearly 2 cents per week on each $100, which our brethren, for convenience sake, are unanimous in putting down.... 1BIO 393 3 Next come the personal donations. Let the young men who have no taxable property come up nobly here, also the young women.--The Review and Herald, April 9, 1861. 1BIO 393 4 Systematic Benevolence was early endorsed by Ellen White, and she linked it with the tithe. First she assured the church in June, 1859, "The plan of systematic benevolence is pleasing to God" (Testimonies for the Church, 1:190), and then in January, 1861, in a Testimony article entitled "Systematic Benevolence," she wrote: "Rob not God by withholding from Him your tithes and offerings." The article closed with Malachi 3:8-11 quoted in full (Testimonies for the Church, 1:221, 222). At the outset there was no separation of tithes from offerings. The demand for funds was mainly for the support of the ministers and the evangelistic outreach. 1BIO 393 5 Some years later, in an article published in the Testimonies entitled "Tithes and Offerings," Ellen White wrote of Systematic Benevolence: 1BIO 393 6 The special system of tithing was founded upon a principle which is as enduring as the law of God. This system of tithing was a blessing to the Jews, else God would not have given it them. So also will it be a blessing to those who carry it out to the end of time.--Testimonies for the Church, 3:404, 405. 1BIO 393 7 There were developments through the years, as the work of the church broadened, that called for a separation of funds into two groups, "tithes" and "offerings." Also the precise use of the tithe, sacred to the support of the ministry of the church, was repeatedly brought to the attention of the leaders and members. ------------------------Chapter 26--(1859) Through 1859 With Ellen White's Diary 1BIO 394 1 Ellen White would not have started to keep a diary on the first day of January, 1859, if she was not planning to publish an account of her experience. She had started on the manuscript early in 1858. A back page note in the Review and Herald in late March, in very small type, provides a clue: 1BIO 394 2 I now design publishing a book of two or three hundred pages, containing a sketch of my Christian experience up to this time, my views, and a Bible argument on the perpetuity of spiritual gifts. My friends who have received letters from me containing views, exhortations, or a statement of events of my experience worthy of publication in such a work are invited to return them to me immediately by mail to Battle Creek, Michigan.--The Review and Herald, March 25, 1858. 1BIO 394 3 When the little book My Christian Experience, Views, and Labors came out two years later, she mentioned that in its preparation she had to depend in many instances on her memory, for she had not kept a "journal," but the letters she had written that were returned to her at her request were a great help. As she endeavored to reconstruct her life story she sensed the importance of a day-by-day record of her experience and activities. She purchased a little black, leather-bound diary, lightly lined and three by five inches in size, for this purpose. This diary is rich in the information it contains about her life and work. 1BIO 394 4 As 1859 dawned, Ellen had just turned 31; James was 37; Henry, 11; Edson, 9; and Willie, 4. They were living in a modest one-and-two-thirds-story cottage on Wood Street, facing Champion Street, in the west end of Battle Creek. Recently two major additions had been made to the house, one on the south side, the other on the north side. Ellen's father and mother were living with them. James's parents had been persuaded to leave Maine; they lived just across Wood Street in a little cottage where Grandfather White cobbled shoes. Also living with the Whites were Jennie Fraser and Adelia Patten, two young women brought into the family to carry the burdens of housework and to take charge of the children when James and Ellen White were visiting churches and holding conferences. The two older boys attended the Battle Creek public school. The publishing house on Main Street was six short blocks toward the city to the east. Across from the Review office and to the north was McCamly Park. The newly erected house of worship was just west of the park facing Washington Street and the park. 1BIO 395 1 As attested by many of the entries in the little 1859 diary and by frequent obituaries in the Review, these were times of great ignorance in health matters and in combating disease. Tuberculosis, bilious fever (appendicitis), typhoid fever, smallpox, and malaria were often listed as diseases that took the lives of many--particularly children, teenagers, and those in their 20s. The January Trip to Wright, Michigan 1BIO 395 2 James and Ellen White intended to spend most weekends away from Battle Creek visiting and strengthening Michigan churches. The 1859 diary indicates their success in doing so. In its final December issue, the Review and Herald carried this word under the heading "Appointments": 1BIO 395 3 Providence permitting, there will be a conference at Wright, Ottawa County, Michigan, commencing January 21 at 1:00 P.M. and hold over Sabbath and First-day. Brother and Sister White and Brother Loughborough may be expected.--Ibid., December 30, 1858 1BIO 395 4 Plans called for leaving Battle Creek the first week in January in order to get in some stops as they traveled by carriage and sleigh, north and west. 1BIO 395 5 The year opened on Sabbath, the little diary page is filled with a neatly written pen-and-ink account of the happenings that day in Battle Creek: Sabbath, January 1, 1859: 1BIO 396 1 It is the commencement of the new year. The Lord gave James liberty Sabbath afternoon in preaching upon the necessary preparation for baptism, and to partake of the Lord's Supper. There was much feeling in the congregation. At intermission all repaired to the water [the nearby Kalamazoo River, two blocks from the church], where seven followed their Lord in baptism. It was a powerful season and of the deepest interest. Two little sisters about 11 years old were baptized. One, Cornelia C., prayed in the water to be kept unspotted from the world. 1BIO 396 2 In the eve the church followed the example of their Lord and washed one another's feet, and then partook of the Lord's Supper. There was rejoicing and weeping in that house. The place was awful, and yet glorious, on account of the presence of the Lord.--Manuscript 5, 1859. [All E. G. White diaries have been copied and introduced into the regular manuscript file of the White Estate. The 1859 diary as copied appears in four numbered documents, each covering one quarter of the year.--Author.] 1BIO 396 3 Ellen White spent Sunday morning getting clothing ready for the anticipated three-week-long journey. John Loughborough and his wife and their 10-month-old daughter would be with them. Monday, Ellen was at the publishing house, where she had set aside a quiet corner in the library in which to write. She usually spent part of the morning and part of the afternoon writing. Her letter Tuesday, January 4, signals the picking up of the work on her book of experiences: 1BIO 396 4 Went to the office. Wrote a number of letters to different ones who were acquainted with our experience. Wished them to call up the events and write them to us. Wrote to Brother Hastings, of New Ipswich, New Hampshire, Brother Collins, of Dartmouth, Massachusetts, Noah Lunt, of Portland, Maine, and Brother Nichols, of Dorchester, Massachusetts. Wrote a vision given me for Brother Bates.--Ibid. 1BIO 396 5 Friday, January 7, was a bitterly cold day, but the travelers had to be on their way if they were to spend Sabbath at Otsego. James White was not with them. Work held him in Battle Creek. He thought to leave later and catch up with them--hopefully by the next weekend--but John Andrews was in Battle Creek for the Bible study on the matter of proper support for the ministry, and it turned out that James did not get away at all. She wrote on Friday, January 14, at Allegan, of her disappointment: 1BIO 397 1 Expected James. A letter came that he is not coming because Brother Andrews was expected. The church are all disappointed.--Ibid. 1BIO 397 2 The next week Ellen White and the Loughboroughs pressed on with their journey, traveling over "log ways" and "plank roads" en route to Grand Rapids. Marshy land had to be traversed. Timber was plentiful and roads in some areas were "paved" with planks--and in some cases with tree trunks laid side by side at right angles to the road and covered, not always too well, with earth. Ten miles of this was described by Ellen White as "very bad and rough." 1BIO 397 3 Wednesday night they were at the Cramer home, but Ellen White noted that she slept but little, for Mrs. Cramer gave birth to a daughter during the night, and hastened to say, "Mother and child are comfortable." It took all day Thursday to drive to Wright. The new father went with them as a guide. The roads were good, but food was short, and the diary for January 19 records: 1BIO 397 4 Have no milk for Teresa [the Loughboroughs' 10-month-old child.] She cries. Oh, that we may be as earnest for the bread of life as she is for temporal food! She will not be satisfied. May our earnest cries go up to God for His salvation.--Ibid. 1BIO 397 5 They were well entertained by the Root family--"an excellent family," noted Ellen White. Frisbie and Rhodes were there for the conference, but James White, to Ellen's sorrow, was not. "Am very sorry," she wrote on January 20. "Our labors should be together." The next day she added: 1BIO 397 6 I have felt so homesick on the journey. I fear that I have not been willing to sacrifice the company of my husband and children to do others good. I desire a willingness to make a whole sacrifice and crucify every selfish feeling. I feel a lack of the Spirit of God. Have had a weeping time before the Lord.--Ibid. 1BIO 398 1 Monday they returned to Grand Rapids, two days' travel away from home. The record of Tuesday's travels reads: Tuesday, January 25, 1859: 1BIO 398 2 It looks like a storm. I feel rather cast down. My teeth troubled me through the night. We rode fourteen miles from [Grand Rapids] to Brother Hardy's. Brother Cramer did not give us the right directions, and we went four miles out of our way. Did not arrive at Brother Hardy's until dinnertime. It was snowing fast. We were heartily welcomed by the family. A good dinner was soon in readiness for us of which we thankfully partook. 1BIO 398 3 This is a colored family, but although the house is poor and old, everything is arranged in neatness and exact order. The children are well behaved, intelligent, and interesting. May I yet have a better acquaintance with this dear family. 1BIO 398 4 Wednesday they reached home, and the diary entry closed with these words of gratitude: 1BIO 398 5 Joyfully, we again met our family. Little Willie seems overjoyed to meet us again. Poor child, he has been very sick in my absence. Is now better, but looks miserable. My husband has been sick, but the Lord has preserved their lives. With gratitude to God I take my place in my family again. There is no place to be so dearly prized as home. 1BIO 398 6 The entry for the next day, Thursday, January 27, reads: Rested but little the past night. Was so thankful and happy to meet my family again and to be in the society of my husband and children I could not sleep. 1BIO 398 7 On Friday there was a family get-together at the noonday meal: Had the privilege of sitting at the table with my husband's father and mother and my father and mother. We enjoyed the interview much. 1BIO 398 8 The next week, Friday, on February 4, Ellen went downtown with Augusta Bognes and Joseph Bates and purchased a coat for Bates. Sunday, February 6, she was at work on the story of her life; visiting her mother, she got some facts concerning her experience. The following Wednesday she was writing to her twin sister, Elizabeth, to her sister Mary, and to the Folsoms, of Somerville, Massachusetts. She was reaching out for information that would aid her with the biographical account. 1BIO 399 1 Sunday, March 6, was an interesting day, with a visit with Martha Byington, who now lived nearby. Ellen also began making a dress. She cut it out and started to sew, then, running into perplexities, "took it all to pieces and made it over." In the afternoon Loughborough came for an interview, and in the evening there was a meeting at the church. Of this she wrote: 1BIO 399 2 After it was time to close, the subject of voting was considered and dwelt upon. James first talked, then Brother Andrews talked, and it was thought by them best to give their influence in favor of right and against wrong. They think it right to vote in favor of temperance men being in office in our city, instead of--by their silence--running the risk of having men of nontemperance put in office.--Ibid. 1BIO 399 3 An interesting discussion followed. On Tuesday, March 8, J. N. Andrews, who for a few days had been in Battle Creek and spoke in the church both Sabbath morning and afternoon, was leaving for home. Ellen White noted concerning his parting visit: 1BIO 399 4 I got together a few things for him to take home. Send Angeline a new calico dress, nine shillings, and a stout pair of calfskin shoes. Father gives the making of the shoes and the making of a pair of boots for Brother John Andrews. 1BIO 399 5 I send the little boy a nice little flannel shirt and yarn to knit him a pair of stockings. I send Sister or Mother Andrews a nice large cape, well wadded, for her to wear. I made a bag to put them in, of towel cloth. 1BIO 399 6 Wrote three small pages to Sister Mary Chase [James's sister]. In it wrote a recipe obtained from John. 1BIO 399 7 Sabbaths were important days in the White home, especially when the parents were in Battle Creek. The diary entry covering the activities of Sabbath, March 19, is typical: 1BIO 400 1 Attended meeting in the forenoon. Brother Loughborough preached with great liberty upon the sleep of the dead and the inheritance of the saints. Tarried at home in the afternoon. Read to the children, wrote a letter to Brother Newton and wife, encouraging them in spiritual things. In the evening attended meeting for Communion and washing feet. 1BIO 400 2 A break came in the weather in Battle Creek in late March. Her diary for Thursday, March 24, reads: 1BIO 400 3 Arose early. Assisted my husband and Brother Richard [Godsmark] in taking up a currant bush to plant in our garden.... It is a cold, blustering day. Brother Richard and wife will suffer [on their return trip home] unless they are warmly clothed. I lend them cloak, mittens, and necktie [scarf] to protect them. The weather is very changeable, but in the new earth there are no chilling winds, no disagreeable changes. The atmosphere is ever right and healthy. 1BIO 400 4 With the arrival of spring she found it hard to keep her mind off the garden. Wednesday, March 30, the weather was warmer again, and she was in the garden for a time. She noted in her diary: 1BIO 400 5 Set out the raspberry bush. Went to Manchesters' for strawberry plants. Got some currant bushes.... Sent off three letters. 1BIO 400 6 This was followed the next day by the planting of "a patch of strawberries," and then she turned to her writing. But she was back in the garden two weeks later. On Monday, April 11, she wrote: 1BIO 400 7 Spent most of the day making a garden for my children. Feel willing to make home as pleasant for them as I can, that home may be the pleasantest place of any to them.--Manuscript 6, 1859. The Battle Creek Home 1BIO 400 8 Judging by Willie's memory of his boyhood home, she succeeded in this. He later wrote about the six-room cottage: 1BIO 400 9 It was one and two thirds stories high, and faced east on Wood Street.... The front room on the first floor was both parlor and sitting room. Back of this was a small bedroom to the north, and to the south a kitchen, which was used also as a dining room. 1BIO 401 1 Upstairs the front room was broad and roomy, about eight feet high in the center and sloping to four feet at the north and south sides. There were two windows on the east. Back of this large front room were two bedrooms and the stairway. 1BIO 401 2 The moving in was quickly accomplished, and almost immediately a twelve-foot lean-to was built on the south side. This was known through the years as the boys' room. Later a similar lean-to was built on the north side. This room served many purposes. For a short time it was the residence of my mother's parents, Robert and Eunice Harmon; later on, after they had moved to a cottage of their own, it was occupied by my father's parents, John and Betsy White. James and Ellen White greatly enjoyed having their parents near them.--WCW, "Sketches and Memories of James and Ellen White," Ibid., February 13, 1936 1BIO 401 3 W. C. White spoke of a well dug on the property line so that several families might be served. Its clear, cool water left a lasting impression on his mind. He recalled: The Home Program 1BIO 401 4 With but little variation, the daily program of the White family was something like this: At six o'clock all were up. Often Mother had been writing for two or three hours, and the cook had been busy in the kitchen since five o'clock. By six-thirty breakfast was ready. Mother would frequently mention at the breakfast table that she had written six, eight, or more pages, and sometimes she would relate to the family some interesting portions of what she had written. 1BIO 401 5 Father would sometimes tell us of the work in which he was engaged, or relate interesting incidents regarding the progress of the cause, east and west. 1BIO 401 6 At seven o'clock all assembled in the parlor for morning worship. Father would read an appropriate scripture, with comments, and then lead in the morning song of praise or supplication, in which all joined. The hymn most frequently used was: Lord, in the morning, Thou shalt hear My voice ascending high; To Thee will I direct my prayer, 1BIO 402 1 To Thee lift up mine eye.--Church Hymnal, No. 39. 1BIO 402 2 This or some other song of a somewhat similar character was sung with hearty vigor, and then Father prayed. He did not "offer a prayer": he prayed with earnestness and with solemn reverence. He pleaded for those blessings most needed by himself and his family, and for the prosperity of the cause of God. Anyone present not accustomed to such seasons of prayer would be deeply impressed with the seriousness and solemnity of the occasion.... 1BIO 402 3 When Father was away from home, Mother conducted the family worship. If both were gone, the one in charge of the home led out. The worship hour was as regularly observed as the hours for breakfast and dinner.--Ibid. 1BIO 402 4 W. C. White continued in his memory account: After Father had left the house, Mother enjoyed spending half an hour in her flower garden during those portions of the year when flowers could be cultivated. In this her children were encouraged to work with her. Then she would devote three or four hours to her writing. Her afternoons were usually occupied with a variety of activities, sewing, mending, knitting, darning, and working in her flower garden, with occasional shopping trips to town or visits to the sick. 1BIO 402 5 If there was no evening meeting, between seven and eight o'clock or later, the whole family would assemble again for worship. If the day's work permitted us to be called to prayers early, we listened to Mother as she read some interesting and instructive article from religious papers or books. Then Father, if present, read a chapter from the Bible and prayed, thanking God for the blessings of the day, and committing the family to God's care for the night.--Ibid. 1BIO 403 1 In fulfilling their rather general pastoral duties, James and Ellen White were at the newly established church at Wright, Michigan, for meetings Sabbath, April 30, and Sunday, May 1; they stayed over until Monday, May 2. Ellen White's diary entry for that day shows them in an interesting role: 1BIO 403 2 We met together again to break bread and wash the saints' feet. It had never been practiced by them, but husband set the example to the men and I to the sisters, then all heartily engaged in it. It was an interesting occasion. The solemnity of the place made it still more profitable. There was weeping and rejoicing, humbling before God altogether. It was a season long to be remembered. Husband never talked more ... appropriately than when breaking the bread, and sobs and groans were heard from the congregation.--Manuscript 6, 1859. 1BIO 403 3 In his Review report James White stated that nearly one hundred believers assembled that Monday morning, and that nearly all took part. He commented, "It was a blessed sight to see this large body of young Christian Sabbathkeepers heartily engage in the ordinances of the Lord's house."--Ibid., May 12, 1859 Writing Personal Testimonies 1BIO 403 4 Ellen White dreaded writing and sending messages to various individuals regarding what had been revealed to her concerning waywardness, sins, and mistakes. Souls were at stake, and the work of reproving sin was a delicate task. It is not easy for people to receive and accept reproof. The first letter written in 1859, on New Year's Day, was a testimony. It pointed out the importance of approaching God with reverence. Two days later she addressed a family in Battle Creek concerning their lack of solemnity and watchfulness. 1BIO 403 5 Some letters were easier to write, as was one addressed to Stephen Pierce in Vermont sometime before, answering a number of questions he had asked. Here are some of the questions and her answers: 1BIO 404 1 You inquire what the faith of Jesus is. I have seen that the brethren and sisters have not understood the faith of Jesus in its true light. They have taught that it is healing the sick, et cetera. It is not healing the sick, merely, but it is all the teachings of Jesus in the New Testament. "The commandments of God, and the faith of Jesus." I saw that it was the whole New Testament which relates to Jesus.... 1BIO 404 2 You inquire if we should pray for none that are sick except those in the third angel's message, or pray for all that shall make application, et cetera. James 5 is our rule to follow. "Is any sick among you? let him call," et cetera. It is those that are among us. God had shown me those who keep God's commandments are to have nothing to do [in anointing and special prayer] for the sick of those who are daily trampling them underfoot, unless it is in some special case where souls are convicted of the truth and are decided to move out upon it. The partition wall between commandment keepers and those who trample them underfoot should be kept. 1BIO 404 3 Your next question: The elders referred to in James are not merely those who have been ordained, but aged persons, those also who have experience and judgment in the things of God--those whose lives are circumspect.--Letter 4, 1857. 1BIO 404 4 In general, the writing of personal testimonies, which called for great care in the use of words, drew heavily on Ellen White's strength and in 1859 depressed her painfully. One matter that concerned her was the Laodicean message and the fact that it had not produced more lasting fruitage. On Sabbath, May 14, she listened to a sermon by Loughborough on the subject. She wrote in her diary: 1BIO 404 5 It enlightened my mind some concerning the message to the Laodiceans. Light seemed to break into my mind that since the message to the Laodiceans has gone forth the delay that we are now in is to develop character, to bring out what is in the heart, and separate the precious from the vile.--Manuscript 6, 1859. 1BIO 404 6 Two weeks later she wrote further of the point in her diary: Attended meeting all day. Felt pressed in spirit to bear a straight testimony upon pride, love of fashion. God is separating His people from the world. He is purifying them unto Himself, and those who will not heed reproof, who choose to possess their own way, to manifest the evil passions of the heart, will be left behind. God will have a pure and a holy, self-denying, cross-bearing people. 1BIO 405 1 The message to the Laodiceans looks clearer to me. I see God will not do His work of spewing out until character is developed, His professed people proved, tested, and tried. Now God is proving His people to see if they will obey Him.--Ibid. The Battle Creek General Conference 1BIO 405 2 In several notices in the Review James White sent forth to believers "east, west, north, and south," a general invitation to attend a general conference at Battle Creek, Friday, June 3, to Monday, June 6. He was especially eager for a good attendance, for it was his plan to promote Systematic Benevolence. The people were told to make provision for their own entertainment. "It will be impossible," he wrote, "to supply all with beds, or all their horses with stable room. Our sleeping rooms will be given up to females to be made as comfortable as possible, in camp meeting style. The brethren will have the next-best chance in our barns, in the tent, or on unoccupied floors in our houses. Blankets and buffalo robes will be in good demand. Those who will need them must bring them."--The Review and Herald, April 21, 1859. 1BIO 405 3 There was a good response. Reporting the conference, Uriah Smith declared: 1BIO 405 4 And those who came showed their interest in the matter not only by the pains they took to come, but also by the liberal provision they made for taking care of themselves and others during their sojourn with us.--Ibid., June 9, 1859 1BIO 405 5 Of the quality of the meeting and its spiritual impact, he wrote: We can tell you of a conference such as makes the hearts of God's people glad, brightens their hope, revives their courage, and renews their strength. We can tell you of a conference without one unpleasant feature from beginning to end; of a meeting where there was a steady and rapidly increasing interest from its very commencement to its very close.--Ibid. 1BIO 406 1 Because he was eager to have the largest possible representation present for the consideration of the plans for the financial support of the growing church, James White called for a business session to convene immediately after the Sabbath. Joseph Bates chaired the meeting. The address from the Battle Creek church prepared in January setting forth the broad plans for Systematic Benevolence was read and freely discussed. Waggoner declared he had seen the plan in operation and "it worked well. "Andrews said he heartily approved of the plan. Steward compared it to taxes that people pay, even when they are increased. Cornell declared that "nothing could be brought against the position taken." Byington remarked that God is a God of order and he thought it to be a good plan. Rhodes had only one objection, and that was that "the individual amount called for by the system was too small." 1BIO 406 2 The record of the meeting stated: Moved by Brother Loughborough that the address be adopted by the conference. Unanimously carried.--Ibid. 1BIO 406 3 This marked another step toward organization by the emerging church. The June Vision 1BIO 406 4 But Ellen White was ill and discouraged. She wrote in her little diary on Friday, June 3: 1BIO 406 5 A number came from Monterey and stopped with us. Am sorry that I cannot enjoy their company. I have no health and my mind is completely depressed.--Manuscript 6, 1859. 1BIO 406 6 For Sabbath, June 4, she recorded: Was very sick and much discouraged. Unable to attend meeting. All report that it was the best meeting they ever attended.--Ibid. 1BIO 406 7 She did go to the meeting in the tent on Sunday, but was too feeble to enjoy it. Then a change came, apparently at about midnight (she does not name the day). She soon wrote of the experience in introducing the pamphlet Testimony No. 5. 1BIO 407 1 She mentioned that her disease of the heart had a tendency "to depress" her spirits and "destroy" her "faith and courage." Often as she retired at night she realized that her life could be cut short at any moment. She reported that it was in this state that she fainted at midnight, presumably Sunday, June 4: 1BIO 407 2 Brethren Andrews and Loughborough were sent for, and earnest petitions were offered to God in my behalf. The depression, the heavy weight, was lifted from my aching heart, and I was taken off in vision, and shown the things which I now present before you.--Testimonies for the Church, 1:185. 1BIO 407 3 First she was instructed in regard to her personal experience. At times she had thought that her work was done and it would be sweet relief to rest in the grave (Manuscript 6, 1859). She was in almost constant pain and depressed. "I saw," she wrote, "that Satan had been trying to drive me to discouragement and despair, to make me desire death rather than life."--Ibid., 1:185. 1BIO 407 4 I was shown that it was not God's will that I should now cease from the work and lie down in the grave; for then the enemies of our faith would triumph, and the hearts of God's children would be made sad. I saw that I should often feel anguish of spirit, and should suffer much; yet I had the promise that those around me would encourage and help me, that my courage and strength might not fail while I was so fiercely buffeted by the devil.--Ibid., 1:185, 186. 1BIO 407 5 She was shown that the Laodicean message applied "at the present time." She added: 1BIO 407 6 I saw that this message would not accomplish its work in a few short months. It is designed to arouse the people of God, to discover to them their backslidings, and to lead to zealous repentance, that they may be favored with the presence of Jesus, and be fitted for the loud cry of the third angel.--Ibid., 1:186. 1BIO 407 7 She was given instruction on how God leads His people step by step in the development of character. Then the vision turned to the topic the conference had been considering that very evening. Of this she wrote: 1BIO 408 1 The plan of systematic benevolence is pleasing to God. I was pointed back to the days of the apostles, and saw that God laid the plan by the descent of His Holy Spirit, and that by the gift of prophecy He counseled His people in regard to a system of benevolence. All were to share in this work of imparting of their carnal things to those who ministered unto them in spiritual things. They were also taught that the widows and fatherless had a claim upon their charity.... God is leading His people in the plan of systematic benevolence.--Ibid., 1:190, 191. 1BIO 408 2 The vision went on to give instruction in several practical lines. Testimony for the Church No. 5 1BIO 408 3 Mid-June found Ellen White well along in getting the counsels based on the vision of June 4 into print in Testimony No. 5. She wrote of it: 1BIO 408 4 The Lord visited me again in great mercy. I am preparing a tract which will probably be ready as soon as orders can reach me. The subjects of the tract are: Testimony to the Laodiceans--Systematic Benevolence--The Talents, Matthew 25--The Unjust Steward, Luke 16--Copartnership With Unbelievers, and Slack Management of Worldly Matters--Idle Words--Oath-taking--Meetinghouse Buildings, et cetera. 1BIO 408 5 I want all the friends of the cause to have it, pay, or no pay. Those who choose may send 10 cents a copy; others may send more or nothing, as they choose. Let the poor who have no money be sure to send. Address Ellen G. White, Battle Creek, Michigan.--The Review and Herald, June 16, 1859. 1BIO 408 6 The records indicate that this vision marked a turning of the tide in Ellen White's health. She wrote in her diary for Monday, June 6: 1BIO 408 7 Attended meeting in the morning. It was a meeting of deep interest. I had opportunity to bear my testimony. It was the best meeting of all, and when the people left, all united in saying it was the best conference they ever attended. 1BIO 409 1 This entry closes with the notation "At dinner we had thirty-five." The next day there is just one short line: "We are all much worn out." 1BIO 409 2 The entries in her diary for the next two months picture Ellen White a busy wife and mother in the home, attentive of her children, busy sewing for them and others, a compassionate neighbor, at times going shopping with some of the women in the church. It included, of course, accounts of her attending weekend meetings with her husband and ever drawn to her writing. The Autumn Trip East 1BIO 409 3 On Wednesday, August 17, she left by train with her husband for a three-month tour through the Eastern States. Her diary carries day-by-day accounts of conferences and meetings held, of old friends met, of comforting the bereaved, of preaching to large audiences, and, where presented, of the adoption of Systematic Benevolence. They were back home Monday, November 21. Ellen White's diary entry written Sunday, November 20, at Monterey, Michigan, was her last for 1859. She was home again, and there was no time for the diary. James White summarized the eastern trip this way: 1BIO 409 4 The first ten weeks of our journey, till Brother Loughborough joined us, we traveled two-thousand miles, preached fifty times, and transacted business, from the sale of a penny tract up to a much larger sum, to the amount of $1,000. We returned with better health and courage to labor in the cause of truth than we had had for the past ten years.--Ibid., December 8, 1859 1BIO 409 5 The E. G. White diaries and diary journals yield valuable biographical, family, and denominational information. And the letters that were called back to aid Ellen White in telling her life story have provided an important part of the file of the early Ellen G. White communications. ------------------------Chapter 27--(1860) The Opening of the Year of Little Joy 1BIO 410 1 As He and Ellen returned home in late November, 1859, James White wrote in generalities for the Review of the three-month trip east, reporting that both health and courage were at a high point. Perhaps he was thinking more of the advancement of the work in the States they had been visiting and what they were hearing of the work in Iowa, Wisconsin, and Ohio than what they faced in Battle Creek. During the last two or three weeks of the long journey, Ellen had frequently been quite ill. By the turn of the year she was pregnant. 1BIO 410 2 James faced financial problems as the business agent of the publishing house--a concern that had no more in the way of organization than a publishing committee. Steps had been taken in 1855 to transfer the business from the shoulders of James to the church, but the church was without name or organization and, from a business standpoint, was illusive. This left White to carry full business, financial, and administrative responsibility personally. 1BIO 410 3 The new year was but one day old when, before dawn, James and Ellen White underwent a heart-rending experience. She wrote of it: 1BIO 410 4 Early this morning we were called up to go to Brother Loughborough's. They think their child [Teresa] is dying. Dress hastily and go to the afflicted family. The little one was dying. 1BIO 410 5 Oh, how sad the sight, a mother witnessing the last agonies of her loved one, her only child. We prayed for sustaining grace for the father and mother, that they might be perfectly reconciled to the will of God, that the little one's name was enrolled in the Lamb's book of life, to be called forth immortal at the resurrection of the just. 1BIO 411 1 We witness the dying struggle. The little eyes are closed, no more to look on earthly things. The little prattling tongue has ceased. Her troubles are ended. Quietly will she rest until the Life-giver calls her from her dusty bed. 1BIO 411 2 This is a dark, dreary world. The whole human family are subject to disease, sorrow, and death.--Manuscript 1, 1860. 1BIO 411 3 John and Mary Loughborough were particularly close to James and Ellen White. For nearly two years they had been residing in Battle Creek, and usually the two ministers went out together to hold meetings in the churches. Frequently Mary was in the White home for a visit with Ellen. In January, 1859, Ellen had spent most of the month traveling by carriage and sleigh with John and Mary and little Teresa as they journeyed in Michigan as far north as the new church in Wright, Michigan. Teresa was then 10 months old. The Lure of the West 1BIO 411 4 With the thrilling reports of how the message was being received in Iowa, it was difficult for James White to think of nothing less than hastening west to see for himself and to take part in the evangelistic thrust. Leaving the publishing interests in the hands of the able staff in Battle Creek, he and Ellen were off for meetings in Lisbon, Iowa, February 25 and 26, expecting to spend the next ten or twelve weeks in Iowa and Wisconsin. 1BIO 411 5 But just before leaving Battle Creek, James lit a fuse that smoldered for a time and then set off an explosion. With the growth of the church there was an accelerating realization, particularly on the part of White, of the dire necessity of organization of some type. He had strong support from the light given to Ellen during the previous six years calling attention to the vital need of "gospel order." Church property had to be held in a manner that would be legally secure. Money to advance the publishing work had to be borrowed. While the lenders were quite willing to accept notes signed by James White, considering it loans for which he was personally responsible, he could not be satisfied with that. 1BIO 411 6 On the Review editorial page of February 23, the same issue that carried the notice of their appointments in Iowa, he introduced two items. The first entitled "Bills! Bills!" and the second "Borrowed Money." The first had to do with money owed for subscriptions to the Review, which amounted to $1,881. This the publishing house could carry, as explained by James White, only as "several warm friends of the cause have lent money to this office, without interest, to the amount of $1,500."--Ibid., February 23, 1860. He called for relief by prompt payment from the subscribers. He followed this by the item on "borrowed money," opening with the declaration: 1BIO 412 1 To those who have so kindly and generously lent money to this office, we wish to say, that as an individual, we do not wish to be considered in any way responsible for it. We act simply as publishing agent by the direction of the publishing committee.... There are no reasons why we should be responsible for borrowed money, used for the benefit of this office, which is the property of the church at large. This property is not insured, and therefore, in case of fire, would be a total loss. Those who consider it proper to let their money remain in the office under these circumstances will do so at their own risk.--Ibid. 1BIO 412 2 Then White laid before the church the pressing need for an organization that would safeguard investments and loans: 1BIO 412 3 We hope, however, that the time is not far distant when this people will be in that position necessary to be able to get church property insured, hold their meetinghouses in a proper manner, that those persons making their wills, and wishing to do so, can appropriate a portion to the publishing department. Till this can be brought about, we must do the best we can; but we wish it distinctly understood that we bear no individual responsibility in the matter.--Ibid. 1BIO 412 4 He cited a recent experience as an illustration, making his point crystal-clear: 1BIO 412 5 A sister in Vermont proposed to let the office have the use of $100, without interest, as several others had done. The money was sent, and also a note filled out for us to sign. We refused to write "James White," but in its place wrote "Advent Review and Sabbath Herald Office," and sent it back to Vermont. In a few weeks the note was returned and the money called back. This was all done in good feeling. 1BIO 413 1 White turned to the church, appealing for helpful suggestions: We call on preachers and leading brethren to give this matter their attention. If any object to our suggestions, will they please write out a plan on which we as a people can act.--Ibid. 1BIO 413 2 The swelling discussion carried through the columns of the Review, sparked by this statement, continued for seven months. Some cried that to organize, to choose a name, or to turn to the world in any way for financial security was to plunge into Babylon. In each response James White urged his protesting brethren: "Please write out a plan on which we as a people can act." The Tour in the West 1BIO 413 3 As evangelists labored in Iowa, Ohio, and Wisconsin, they held their meetings in courthouses, often in churches when not closed to them, and in private homes. While on this tour White observed: 1BIO 413 4 The great work seems to be west. There, broken fragments of society have crowded in, and not being fully organized and settled, are in a more favorable condition to hear the truth than in older portions of the country. And many have not realized their high expectations of the West, and in their disappointed state of mind are better prepared to hear of the "better country." 1BIO 413 5 We believe that the message will yet be spread far and wide, but at present we think that great efforts should be made in Iowa, Minnesota, Wisconsin, and Illinois.--Ibid., April 19, 1860 1BIO 413 6 His first report of the tour was enlightening in its detail: We are now at Lisbon, Iowa, at the home of Brother and Sister Wilson. This is Brother and Sister Cornell's headquarters--a good resting place for pilgrims. 1BIO 413 7 We left Battle Creek at 3:00 P.M., changed cars at midnight at Chicago, reached the Mississippi River at 7:00 A.M., crossed the ice on foot, walking behind the baggage drawn on a sleigh by four men, the ice being too weak to bear up horses; and felt relief when we stepped upon Iowa soil.--Ibid., March 6, 1860 1BIO 414 1 The first night they were cordially received by a family of believers living near Lisbon. Here Ellen was taken severely ill, vomiting and raising blood. But in twenty-four hours she seemed quite recovered, and they were able to go on into Lisbon. After weekend meetings in which Ellen White was able to participate, they made their way to Anamosa, sixteen miles distant, where Cornell was holding meetings. Sabbath and Sunday, March 3 and 4, James White spoke in the courthouse five times. 1BIO 414 2 In Iowa they found the mud deep and travel difficult, but the interest to hear the message was great. "Iowa seems," wrote James White in his first report, "to be a very encouraging field of labor."--Ibid. Ellen White stood at the side of her husband, often speaking for a few minutes following his addresses. Letters to the Children 1BIO 414 3 As year followed year, James and Ellen White, working as a team, found their parental responsibilities increasing. Instead of infants, Willie was now almost 6 and the two older boys were entering their teens. While on such trips as this in the West, the mother took pains to keep in touch with the boys by frequent letters. Some of these have been preserved. 1BIO 414 4 From Anamosa, Iowa, on Sabbath, March 3, she wrote to Willie: I have just finished a letter to your brothers, and will write a few lines to you. I should so love to take you, my sweet Willie, in my arms; but no, this cannot be. But I hope we shall be returned home safely and we can see you all again in our own happy home. 1BIO 414 5 Willie, you must be a good boy. You must overcome an impatient spirit. To be impatient is not to be willing to wait, to want everything you desire in a moment. You must say to yourself, "I'll wait." "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." 1BIO 414 6 Willie, if you would be happy, you must rule well your own spirit. Be obedient to Jennie, love your brothers, and be good all day.... When you go to your grandfather's, you must not act rough and boisterous, but gentle and mild. When the boys go to the office, you must try not to be lonesome. Make yourself contented and happy. Don't fret, but learn to be patient, my dear boy. We love you very much and will now say goodbye for the present. Your Mother.--Letter 2, 1860. 1BIO 415 1 In a letter addressed to Henry and Edson written from Iowa City on March 14, she discussed at some length the forming of good characters. Near the close she admonished: 1BIO 415 2 Do not give way to fretful, unkind feelings; but remember that the Lord reads even the thoughts of the hearts, and nothing is concealed from His all-seeing eye. Right acts, right thoughts will be remembered in heaven; and every victory you gain when tempted to do wrong, every temptation manfully resisted, will be recorded in heaven. Don't forget, dear children, that evil deeds and wrongs are faithfully recorded, and will bring their punishment unless repented of and confessed, and washed away by the atoning blood of Jesus. It is easier to go in an evil way than to do right; for Satan and his angels are constantly tempting to do wrong. 1BIO 415 3 But there is One who has promised to hear the needy when they cry. Go to God when tempted to speak or act wrong. Ask Him in faith for strength, and He will give it. He will say to His angels, There is a poor little boy trying to resist the power of Satan and has come to Me for help. I will aid him. Go stand by.--Letter 1, 1860. At Knoxville, Iowa 1BIO 415 4 Their appointments for meetings at Dayton and Knoxville had to be postponed because the Cedar River was filled with broken ice. They arrived at Knoxville for the last weekend in March. There they found Moses Hull. Of their reception James White wrote: 1BIO 415 5 Just before we reached Knoxville, the cry of "Mormons" was raised against us, and a strange enthusiasm seemed to seize some of the people in the place, as if inspired by Satan. Some talked of tar and feathers, and some of our friends even feared that we might be ill-treated. It was said that Mrs. White should not speak in Knoxville. 1BIO 416 1 But all that we witnessed of any account was a sort of hellish grin on the countenances of some, which disappeared after we had each talked a few times in the old courthouse. Before we left we were treated with respect both in the place of meeting and when meeting the citizens on the streets. We can excuse the people who are deceived and imposed upon, but not those ministers who raise the cry "Mormons" to keep the people from hearing us.--The Review and Herald, April 12, 1860. 1BIO 416 2 White reported a church there of about one hundred. For their meetings another fifty attended from other places, nearly all of these having come into the message during the previous eight months. With the encouraging outlook in western Iowa, James White urged that two tents be purchased for evangelistic work during the coming summer. He secured pledges for about half of the $1,000 that would be needed, and, so that there would be no delay, he advanced money to secure the tents. He closed his report, stating: 1BIO 416 3 We spoke seven times in four days, with some freedom. Mrs. White spoke in exhortation as many times with freedom. Brethren Snook and Brinkerhoff were set apart to the work of the gospel ministry by the laying on of hands. It was a season of deep interest.--Ibid. 1BIO 416 4 We will hear again of Snook and Brinkerhoff, in connection with an apostasy in Iowa. 1BIO 416 5 Not mentioned in this report was a significant vision given to Ellen White at Knoxville, one that brought great sadness to her heart. There was opened before her the spiritual condition, weaknesses, and deficiencies of friends and associates in Battle Creek, particularly of some key individuals in the Review office. Six personal testimonies of various lengths, based on this vision, are on file, one running to eleven pages and another nineteen pages. 1BIO 416 6 The first was written on April 15. Note some of the opening lines: Dear Sister -----, 1BIO 416 7 I have been shown something I dare not withhold. In the last vision given at Knoxville, some things were shown me concerning individual cases. I was shown your case. I saw ...--Letter 5, 1860. Dear Brother ----- and Sister -----, 1BIO 416 8 While at Knoxville, some things were shown me in regard to the cause of God and especially in regard to the messengers and their wives. I was shown ...--Letter 6, 1860. Dear Brother -----, 1BIO 417 1 While at Knoxville, Iowa, some things were shown me in regard to the state of things in the office and at Battle Creek. I saw that there were grievous things in the office.--Letter 8, 1860. 1BIO 417 2 As these letters and three others of similar character were written, Ellen White was putting the finishing touches on Spiritual Gifts,, Volume II, her autobiographical account. She also prepared a general statement for publication covering many of the points in the six personal testimonies. She inserted them at the close of the first printing under the title "Testimony for the Church." It opened: 1BIO 417 3 I have been shown that Satan has not been stupid and careless these many years, since his fall, but has been learning. He has grown more artful. His plans are laid deeper, and are more covered with a religious garment to hide their deformity. The power of Satan now to tempt and deceive is tenfold greater than it was in the days of the apostles. His power has increased, and it will increase, until it is taken away. His wrath and hate grow stronger as his time to work draws near its close.--Spiritual Gifts, 2:277. 1BIO 417 4 She wrote of the work of the angels in protecting the children of the Lord and described the conflict between the good and evil angels: 1BIO 417 5 I saw that the angels of God are not to force or bend the will of the individual they watch over. They are to gently chide, warn, and guard. Satan can never force back these holy angels from their charge. None can do this but the individuals that they are watching over.... 1BIO 417 6 But if individuals continue to retain their own will, choose their own course, and have their own way, the angels leave them in sadness. Then Satan comes in to control the will, and bend the mind, and smiles in hellish triumph at his success.--Ibid., 2:277, 278. 1BIO 418 1 In this vein she discussed the indifference of those who were relaxed and enjoying their ease and supposed security, and the difficult place her husband was placed in by God's call to him to "take responsibilities and to risk something on the success of this message" (Ibid., 2:280, 281). She added: 1BIO 418 2 God would be pleased if others would feel the same interest, and move with the same energy, but many will not venture. I saw that God was displeased with those who do not take the burden themselves, and then stand ready to murmur at the one upon whom He lays the heavy burden.... 1BIO 418 3 I saw that the blessing of the Lord has rested upon every essential move that has been made to advance His cause, and steadily has the work progressed. One difficulty after another has been surmounted. It is because God's hand was in the work. I saw that some do not realize that selfishness is at the bottom of their murmuring. God's humble instrument moves too fast for their faith, and his venturing out as he has done has reproved their slow and unbelieving pace. And there has been satisfaction taken in watching and finding fault. Hints have been thrown out, doubts expressed, which have had their influence. Their faith was not strong enough to keep pace with him.... 1BIO 418 4 I was shown that the work was not left in the hands of anyone upon earth. Angels of God have charge of the work, and they counsel and direct God's people through chosen agents, and thus the work moves forward.--Ibid., 2:281, 282. 1BIO 418 5 She mentioned the way some people related to the messages: I saw that individuals would rise up against the plain testimonies. It does not suit their natural feelings. They would choose to have smooth things spoken unto them, and have peace cried in their ears. I view the church in a more dangerous condition than they ever have been.--Ibid., 2:284. 1BIO 418 6 She referred to the visions and her experience in presenting the messages to the people and how they were received: 1BIO 418 7 It has been a matter of great perplexity to me to know what course to pursue with messages given me for individuals. I have often written messages of reproof for different ones, and given them to these persons, and they have laid them away, and have said nothing about them. Their course has shown in many instances that they were not affected by the messages, and they have continued to have a bad influence in the church, who were ignorant of the reproof given. 1BIO 419 1 My course is now clear to wrong the church no longer. If reproofs are given I dare not commit them alone to the individuals to be buried up by them, but shall read what the Lord has seen fit to give me, to those of experience in the church, and if the case demands, bring it before the whole church.... I shall keep these things secret no longer. God's people must know what the Lord has been pleased to reveal, that they be not deceived and led astray by a wrong spirit.--Ibid., 2:293, 294. Spiritual Gifts,, Volume II, Comes from the Press 1BIO 419 2 Sometime in the summer the first printing of Ellen White's work, Spiritual Gifts,, Volume II, came from the press. It carried the extended title My Christian Experience, Views, and Labors in Connection With the Rise and Progress of the Third Angel's Message. Two hundred and ninety-five pages were devoted to her life story up to the date of publication. Only four hundred copies were printed and sent out at this time, with a closing note requesting that "if any find incorrect statements in this book" they should "inform the author." The finished book was promised about October Ibid., 2:295). The Review of September 18 announced that this volume of 304 pages was ready. Later printings carried more material. A Fourth Son Is Born 1BIO 419 3 On Thursday, September 20, Ellen White gave birth to a fourth son. It must be they expected a girl, for the child went without a name for nearly three months. Ellen White's reference to the experience is brief: 1BIO 419 4 September 20, 1860, my fourth child, John Herbert White, was born. When he was three weeks old, my husband felt it to be his duty to travel west.--Ibid., 2:294 (see also Testimonies for the Church, 1:244). 1BIO 419 5 She cherished the thought that with a new babe demanding her care, she would be at home more. What satisfaction this gave her! ------------------------Chapter 28--(1860) Initial Steps in Church Organization 1BIO 420 1 While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97-104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White's brief articles in February aroused not a few from complacency, and now a great deal was being said. 1BIO 420 2 J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive: 1BIO 420 3 Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?--The Review and Herald, March 8, 1860. 1BIO 420 4 James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words "If any object to our suggestions, will they please write out a plan on which we as a people can act?"--Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative: 1BIO 421 1 Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to "make us a name," since that lies at the foundation of Babylon. I do not think God would approve of it.--Ibid., March 22, 1860 1BIO 421 2 Cottrell was experienced and influential, his message, published in James White's absence, set the pace for a long drawn-out battle. 1BIO 421 3 The matter seesawed back and forth through the next six months, with some reference to it in most of the issues of the Review. Then came the call for a general conference at Battle Creek opening Friday, September 28, to consider safeguarding the work through some type of organization. Because of the importance of the conference, its business proceedings are reported in great detail in the issues of the Review and Herald for October 9, 16, and 23. The business meetings began September 29 immediately after the Sabbath, with Joseph Bates called to serve as chairman. Having in mind the debate that had been running in the Review, those attending the conference moved immediately into a lengthy discussion. It was clear that most looked negatively on any steps toward organization. Meetings continued through the evening after the Sabbath and Sunday morning and afternoon, ending finally with the adoption of the following: 1BIO 421 4 We recommend to the conference the organization of a publishing association that may legally hold the Review office.--Ibid., October 16, 1860. 1BIO 421 5 With relief, James White stood and said, "This is just what I have been pleading for, for the last six months."--Ibid., October 23, 1860. On Monday at sunrise, the conference met to adopt a constitution built upon this action. First, White made some remarks, "expressing his gratitude for the candor and good feeling and unity and regard for the principles of right, manifested by those present" (Ibid.). The first of the ten articles adopted that Monday morning read: 1BIO 421 6 This Association shall be denominated The Advent Review Publishing Association, the object of which shall be the publication of periodicals, books, and tracts, calculated to convey instruction on Bible truth, especially the fulfillment of prophecy, the commandments of God, and the faith of Jesus.--Ibid. 1BIO 422 1 The balance of the document was given over to details of organization and staffing and an outline of duties of various officers. But the business of the conference was not over. Adopting a Denominational Name 1BIO 422 2 A Brother Bracket stood to his feet and spoke: I now move that we adopt a name, as we must have a name if we are to organize so as to hold property legally.--Ibid. 1BIO 422 3 Cautiously the conference moved into this highly sensitive area. Brother Poole feared that to adopt a general name would hurt them as a people. J. B. Frisbie was opposed to a sectarian name but saw the need for some uniformity of the terms by which the body of Sabbathkeepers would be known. Moses Hull thought that the churches in various places might be known as "the church worshiping on the seventh day in such and such places." James White stated that he did not see how they could get along without some name, and they could not hold property without a name. The law was specific on that point. He could not see that this would be going into Babylon. M. E. Cornell was articulate in expressing his feelings: 1BIO 422 4 The commandments of God and the faith of Jesus is a distinguishing feature between us and the other denominations.... It looks to me too that the gifts of the church are lost sight of, and are not held in so important a light as they should be, if we give way to so much fear of our becoming Babylon merely by adopting a name. There is confusion in the names already chosen; and if something is not done here, churches will go on choosing different names still. A general name will bring us into unity and not confusion.--Ibid. 1BIO 422 5 T. J. Butler, speaking of the church, took the position that God who had framed and devised this building declared it to be "the church of God," and he said, "If God has named us as parents have a right to name their children, does it not denote a lack of modesty to try to slip out and take no name, or another?" 1BIO 423 1 The discussion continued in earnest terms through the morning hours till eleven o'clock, when a recess seemed in order. The minutes of the discussion after lunch read: 1BIO 423 2 The question again brought before the meeting, "Shall we adopt some name?" Some who had previously been averse to such a step here signified their change of opinion, and their readiness to cooperate with their brethren in this course.--Ibid. 1BIO 423 3 Brother Sperry was willing to lay his prejudices on the altar, believing that God would give wisdom. Stephen Belden, employed in the Review office, expressed his feeling that going without a name would be like publishing books without titles, or sending out a paper without a heading. 1BIO 423 4 James White then took the floor and apologized for some of the brethren who seemed to be afraid of a name. The Review reported some of his comments: 1BIO 423 5 He had been in the same position once. In times past when we were comparatively few, he did not see the necessity of any such steps. But now large bodies of intelligent brethren are being raised up, and without some regulation of this kind will be thrown into confusion. 1BIO 423 6 He then gave a review of the past, mentioning the opposition which had been manifested by some all the way along, first against publishing a paper, then against issuing pamphlets, then against having an office, then against the sale of publications, then against church order, then against having a power press. It had been hard to bring the minds of some of the brethren to the necessity of these things; but they had all been essential to the prosperity of the cause.--Ibid. 1BIO 423 7 The motion to adopt a name was finally put before the delegates, and it carried. The record states, "None dissented, though a few declined to vote." Turning again to the minutes, we find the story of the outcome, which gave birth to the name by which the Sabbathkeeping Adventists would be known. "Seventh-day Adventists" The Name Chosen 1BIO 424 1 Having voted to adopt a name, the discussion now turned on what that name should be. The name Church of God, was proposed and zealously advocated by some. It was objected that that name was already in use by some denominations, and on this account, was indefinite, besides having to the world an appearance of presumption. Brother White remarked that the name taken should be one which would be the least objectionable to the world at large. 1BIO 424 2 The name Seventh-day Adventists was proposed as a simple name and one expressive of our faith and position. After some further remarks, Brother Hewitt [the most honest man in town] [When in 1852 Joseph Bates arrived in Battle Creek to herald the message, he went to the post office and asked for the name and address of the most honest man in town. He was readily directed to the home of David Hewitt. Bates felt that an honest man would readily accept the advent message. After a day together in Bible study, David Hewitt accepted and became the first convert in Battle Creek.] offered the following resolution: 1BIO 424 3 Resolved, That we take the name of Seventh-day Adventists.--Ibid. 1BIO 424 4 This resolution was discussed freely, and the wording was adjusted to "That we call ourselves Seventh-day Adventists." It was finally acted upon (Ibid.). 1BIO 424 5 Even so, T. J. Butler, of Ohio, dissented, and Elders Lawrence, Sperry, Andrews, and Ingraham refrained from voting. Now the Sabbathkeeping Adventists had a name, a name that Ellen White was shown carried Heaven's approval. It had been a momentous conference, clearly influenced by the Spirit of God. Led by God in the Switch of Travel Plans 1BIO 424 6 Ellen White's physical recovery after the birth of the fourth son on September 20, 1860, just before the conference, was slow. But it seemed she was well enough three weeks later to allow James to leave for Iowa and Wisconsin for a trip that had been planned and that would take him from home for nearly seven weeks. 1BIO 424 7 It was at the conference in late September that plans were laid that eventually took James White on this trip. J. N. Loughborough was to make the trip west, visiting the churches, while James White was to travel to the east. But three days before the two ministers were to leave Battle Creek, James was greatly distressed in mind concerning the plans. Taking Cornell with him, he went to Loughborough's home to try to settle the matter. Unitedly they sought counsel of the Lord, and their minds were impressed with the need of switching the plans: Loughborough would go east and White west. Loughborough wrote of the experience: 1BIO 425 1 On the evening of October 6, Brother White in company with Elder Cornell, came to my house, and said, "I feel strangely in regard to our proposed trips. I do not feel free about going east. I do not know what it means." We all engaged in a season of prayer over the matter. As stated in Testimonies for the Church, 1:244, "Then the clouds parted, and the clear light shone. My husband [Elder White] felt that the Spirit of the Lord was directing him west and Brother Loughborough east. After this they felt clear as to their duty, and moved accordingly." 1BIO 425 2 We knew nothing as yet of the fanaticism that was developing in Wisconsin. How the Lord directed to check this fanaticism is thus expressed in Ibid., 1:228, 229: "In Wisconsin there was a wrong to be corrected. The work of Satan was taking effect, and would destroy souls if not rebuked. The Lord saw fit to choose one who had had experience with fanaticism in the past, and had witnessed the working of Satan's power."--Pacific Union Recorder, January 25, 1912. 1BIO 425 3 Loughborough later confessed that he did not know how he could have met the situation in Wisconsin, for he had had no experience in dealing with fanaticism. He commented, "We could now clearly see the providence of the Lord in leading to the change of the previous arrangements."--Ibid., February 8, 1912 The Husband and Father Away from Home 1BIO 425 4 James left Battle Creek on Tuesday, October 9. From Chicago he got off a short note home; his word "Arrived at Chicago well and safe," coming on Thursday, was reassuring. Friday, Ellen got a letter off reporting that she was "doing well," still staying in bed in the parlor, and thought she would for another week, for she was "yet a cripple." She confided: 1BIO 426 1 You may be assured I miss your little visits in my room, but the thought you are doing the will of God helps me to bear the loss of your company.--Letter 10, 1860. 1BIO 426 2 She wrote some family news: Our nameless little one grows finely; weighed him last Wednesday. He then weighed ten pounds and one quarter. He is well. Willie is reading to Sister Benedict. He has lessons every day and I can see he progresses fast. My hand trembles so; fear you cannot read it. In much love, your Ellen.--Ibid. 1BIO 426 3 She also wrote, "I shall expect a letter as often as once a week, and will write you if able, as often," and she urged, "Let not despondency weigh down your spirits and do not feel anxious about home." 1BIO 426 4 The letter she received a day or two later from James was posted at Eddyville, Iowa, on October 11. In it he declared: 1BIO 426 5 I am well. The coat is good this cold morning. I think I shall improve wonderfully in spirits and health out here. O for a closer walk with God. He is my hope and confidence. Tell dear Henry, Eddy [Edson], and Willie that I love them and pray for them. Hope Eddy will learn to be careful and good. 1BIO 426 6 On Monday, October 22, she wrote to James. He had been gone nearly two weeks. 1BIO 426 7 Thought I would pen a few lines. My health is improving. The children are well and obedient. We shall keep help if we can get it for a few weeks. Help is scarce. The little nameless one is fat and rugged, and very quiet. Has not had a cold yet.... 1BIO 426 8 She picked the letter up two days later and finished it: I must send this today. I am getting along as fast as can be expected. Have had no pullbacks yet. Come up very slowly. The baby is five weeks old tomorrow, a fat, hearty fellow. He takes so much nurse, I am very hungry most of the time, appetite good. The children are all well.... 1BIO 426 9 We have just weighed the yet nameless one. He weighs twelve pounds and a half, good weight. The children are doing well; are quite steady; are not perfect. This we do not expect of children.... 1BIO 427 1 It looks like a long, long time before you return home, but we know you will feel as anxious to get home as we are to have you. We pray for you ... on your journey.... Write me often. I am anxious to hear from you. Yours affectionately, Ellen.--Letter 11, 1860. 1BIO 427 2 In one letter she reported that Mary Loughborough called to see her nearly every day. 1BIO 427 3 In his letter from Dayton, Iowa, written on October 22, James wrote that he still had a long journey, five weeks yet, and added, "I begin to want to see you very much. But I am well and free and am doing well, and if you continue to do well, I shall enjoy this tour." He closes his letter: 1BIO 427 4 Be careful of your health. Do not want for anything that money will buy. Remember me affectionately to Henry, Edson, Willie and ----- without a name. Tell them that Father prays for them and loves them very much.... Yours in love, James White.--JW to EGW, October 22, 1860. 1BIO 427 5 Thursday, November 1, he was on the Mississippi riverboat War Eagle, en route to points in Wisconsin where, unbeknown to him, there was trouble. Thinking of home, he wrote: 1BIO 427 6 My faith is strong in God, and feel satisfied that I am in the path of duty.... I am happy to have you give so good a report of home, of our dear boys. I love my family and nothing but a sense of duty can separate me from them. If I am in the path of duty, my family will do best to have me here.--JW to EGW, November 1, 1860. 1BIO 427 7 In a letter Ellen wrote to Lucinda Hall on Friday, November 2, she mentioned her continued weakness, of going upstairs on her knees, of having "a long cry now and then," and added, "It does me good." Jennie was helping with the baby, but could not do "everything around the house" and tend the baby too. As for the baby, she thought him to be "as large as a child 3 months old." She urged Lucinda, "Send him a name."--Letter 18, 1860. 1BIO 428 1 Sunday, November 4, James had just arrived at Mauston, Wisconsin, where the wife of one of the ministers, Elder Steward, claimed God was giving her visions. 1BIO 428 2 Just before he reached Mauston, the folk in Battle Creek had been alerted to the problems there by a letter from Mrs. Steward containing her "visions," which she sent for publication in the Review. "As we read these communications," wrote Ellen White, "we felt distressed. We knew that they were not from the right source." She requested the church in Battle Creek to pray for James in this mission, and at home the family earnestly sought the Lord. Recounting the experience, she observed: 1BIO 428 3 We had passed through so many such scenes in our early experience, and had suffered so much from these unruly, untamable spirits, that we have dreaded to be brought in contact with them.--Spiritual Gifts, 2:294. 1BIO 428 4 On arriving at Mauston and staying in the Steward home, James wrote of the situation being "a mess" and expressed the fear that fanaticism was taking deep root. But he could not speak understandably till he could take in more of what was going on. He feared he would have to speak plainly before he left, and reported: 1BIO 428 5 I found here a spirit of triumph over those not holy. They talk as though they were all, or nearly all, holy here. I have been calmly putting on the check, and it has put one on the lounge crying. Others are as [quiet] as mice.--JW to EGW, November 4, 1860. 1BIO 428 6 In this letter he wrote of being "exceedingly glad to get Henry's and Edson's letters. Good boys! I shall soon be home with them. Kiss Willie and Nameless for me." In his letter written two days later, he exclaimed: 1BIO 428 7 Oh, I do wish you and Bub were here. But in three long weeks I shall see you, Lord will. Take care of yourself and the children. Be careful of yourself. I hope to meet you, both enjoying health. Love to all.--JW to EGW, November 6, 1860. 1BIO 428 8 Little is known of the details of James's work in Mauston and Marquette. Writing from Janesville, Wisconsin, he stated: 1BIO 429 1 When I hear that you are well, I shall be happy. My Mauston report will probably take off the hair, Marquette take the hide. Steward is no more with us, I think. [The steward family were reclaimed, and the daughter, mary, became an efficient and highly prized proofreader and copy editor at the review and herald. Near the close of Ellen White's life she was employed for several years to aid in producing books.] 1BIO 429 2 There is now great anxiety to see and hear you. The time has come. My health is better than when I left Battle Creek. I count the days when I shall see you and our dear children, only twelve more.--JW to EGW, November 15, 1860. 1BIO 429 3 On Monday, November 19, James White wrote to Ellen: I was extremely glad to hear from you, and am greatly relieved. Hope to hear from you again before I leave Monroe, so as to get the latest news.--JW to EGW, November 19, 1860. 1BIO 429 4 He closed the letter with the words "I do not ask you to weary yourself with long letters. Your care for me is great. May God help you and the children." 1BIO 429 5 The same day she wrote James, reporting: We are as well as usual. Babe is fat and healthy, weighed last Thursday fifteen pounds. He promises to be a very rugged boy.... Babe is quiet and good nights, but I will tell you one thing, he is so hearty it will cost you quite a bill to keep me and him. He eats and throws it up and is just as greedy to eat again. My appetite is good. Food sets well.--Letter 14, 1860. 1BIO 429 6 She closed her letter: 1BIO 429 7 Dear husband, the time of your absence is nearly ended. One week more brings you home. We shall all be rejoiced to see you home again. All is well as usual in Battle Creek, as far as I know.--Ibid. 1BIO 429 8 About this time James wrote from Mackford, Wisconsin: I fear that all is not well at home. I have had some impressions as to the babe.--Spiritual Gifts, 2:295. 1BIO 429 9 While praying for the family at home, he had a presentiment that the child was very sick. The babe seemed lying before him with face and head dreadfully swollen. When Ellen received the letter three days later, she remarked that if her husband was there he would not have much faith in his presentiment (WCW, in The Review and Herald, March 5, 1936). But the next day the child was taken very sick with an extreme case of erysipelas in the face and head. A telegram was dispatched to James at Round Grove, Illinois. When he read it he declared that he was prepared for the news and that they would hear that the child's head and face were greatly affected. He cut short his trip, and in a day or two was home. 1BIO 430 1 In mid-November, Ellen had taken the children by train to the country and stayed with the Glover family. "The boys," she reported in a letter to James written November 19, "had a good, free time in the country. I let them run and race as much as they pleased." It must have been in connection with this trip that the virulent germs of erysipelas, to which infants are very susceptible, were picked up. On Wednesday, November 21, she wrote a short note to James: Dear Husband, 1BIO 430 2 I put a letter in the [post] office yesterday for you and told you that we were all well but Monday night our child has taken sick in the night and all day yesterday was very sick--dangerous. Today not so much distressed, but he is not out of danger. He is a very sick child. I thought you ought to know this and then you could do as you pleased about returning. Sister Benedict was with me all day yesterday. Sat up with the child all night and is with me today.... In haste. Ellen.--Letter 15, 1860. 1BIO 430 3 The heartbreaking sequence was recounted by Ellen White when it was over: My dear babe was a great sufferer. Twenty-four days and nights we anxiously watched over him, using all the remedies we could for his recovery, and earnestly presenting his case to the Lord. At times I could not control my feelings as I witnessed his sufferings. Much of my time was spent in tears, and humble supplication to God.--Spiritual Gifts, 2:296. 1BIO 430 4 Although erysipelas is extremely contagious, and these were days before germs or viruses were known, neither Ellen nor any other member of the family was stricken. It must have been during this three-week period that the child was given a name--John Herbert White. Ellen White picks up the sad story: 1BIO 431 1 December 14 [Friday], I was called up. My babe was worse. I listened to his labored breathing, and felt his pulseless wrist. I knew that he must die. That was an hour of anguish for me. The icy hand of death was already upon him. We watched his feeble, gasping breath, until it ceased, and we felt thankful that his sufferings were ended. 1BIO 431 2 When my child was dying, I could not weep. I fainted at the funeral. My heart ached as though it would break, yet I could not shed a tear. 1BIO 431 3 We were disappointed in not having Brother Loughborough to conduct the funeral services, and my husband spoke upon the occasion to a crowded house. We followed our child to Oak Hill Cemetery, there to rest until the Life-giver shall come, and break the fetters of the tomb, and call him forth immortal. 1BIO 431 4 After we returned from the funeral, my home seemed lonely. I felt reconciled to the will of God, yet despondency and gloom settled upon me.--Ibid. 1BIO 431 5 The year 1860 had opened with James and Ellen White in the Loughborough home witnessing the death of their only child. The year closed with the vivid memories of the death of their own child, a babe of 3 months, casting a gloom that would not soon pass away. It had been a year with but little joy. ------------------------Chapter 29--(1861) Pointed Reproof and Heartfelt Confessions 1BIO 432 1 It had been with some contentment and relaxation that Ellen White had looked forward to the winter of 1860 and into 1861. "I thought I understood my duty," she wrote later. 1BIO 432 2 I pressed my dear babe to my heart and rejoiced that at least for one winter I should be released from any great responsibility, for it could not be my duty to travel in winter with my infant.--Testimonies for the Church, 1:246. 1BIO 432 3 But with John Herbert snatched from them the outlook seemed gloomy. This sense came not alone because of the loss of the child, but because of the condition of the church. Satan was striving to the utmost to hurt the church, and if possible, destroy it. Nor was she alone in her feelings of despair. She wrote: 1BIO 432 4 About this time, my husband, as he reviewed the past, began to lose confidence in almost everyone.... One Sabbath morning, as he was going to our place of worship, such an overpowering sense of injustice came over him that he turned aside and wept aloud, while the congregation waited for him.--Ibid., 1:247. 1BIO 432 5 She explained: Our happiness ever depends upon the state of the cause of God. When His people are in a prosperous condition, we feel free; but when they are backslidden and there is discord among them, nothing can make us joyful. Our whole interest and life have been interwoven with the rise and progress of the third angel's message. We are bound up in it, and when it does not prosper, we experience great suffering of mind.--Ibid., 1:246, 247. 1BIO 433 1 She named the cause of their low state of feelings: From the commencement of our labors we have been called to bear a plain, pointed testimony, to reprove wrongs and spare not. And all the way there have been those who have stood in opposition to our testimony, and have followed after to speak smooth things, daub with untempered mortar, and destroy the influence of our labors. The Lord would rein us up to bear reproof, and then individuals would step right in between us and the people to make our testimony of no effect. Many visions have been given to the effect that we must not shun to declare the counsel of the Lord, but must occupy a position to stir up the people of God, for they are asleep in their sins.--Ibid., 1:247. A Soul-Stirring Vision 1BIO 433 2 James and Ellen White were crushed, and hope died within them in the days following the funeral of John Herbert, Monday morning, December 17. A week went by. On Sunday night, December 23, as they retired, Ellen could not sleep. She suffered a severe pain in her heart and she fainted not once but several times. James hardly knew what to do, but he sent for trusted friends, George Amadon, J. P. Kellogg, and Cyrenius Smith. In response to their earnest prayers, relief came, and she was taken off in vision. Of this she wrote: 1BIO 433 3 I was shown that we had a work to do, that we must still bear our testimony, straight and pointed. Individuals were presented before me who had shunned the pointed testimony. I saw the influence of their teachings upon God's people.--Ibid., 1:248. 1BIO 433 4 She hastened to write out and get into print the messages based on this vision. In five weeks' time this notice appeared in the Review: "Testimony for the Church, No. 6, will be ready in a few days."--The Review and Herald, January 29, 1861. The little pamphlet opened with the words: Dear Brethren and Sisters, 1BIO 433 5 The Lord has again visited me in mercy, in a time of bereavement and great affliction. December 23, 1860, I was taken off in vision, and was shown the wrongs of individuals which have affected the cause, and I dare not withhold the testimony from the church to spare the feelings of individuals.--Testimonies for the Church, 1:210. 1BIO 434 1 The writing for publication of what was revealed to her in this vision filled sixty-eight pages of the testimony pamphlet and is currently found in Testimonies for the Church, 1:210 to 252. The titles of the articles reveal well the nature of the messages, opening with "Slackness Reproved" and followed by "Duty to Children," "Systematic Benevolence," and then "Our Denominational Name." Among the ten articles that follow, one carries the significant title "Fanaticism in Wisconsin." Ellen White Alters Her Practice 1BIO 434 2 The reader will recall that in her distress over the manner in which some influential workers in the cause had kept a knowledge of testimonies of counsel and reproof they had received secret--and had often ignored them--Ellen White concluded that she must make some matters public that she wished might be handled differently. After expressing her perplexity as to the right course to follow and still fulfill her commission, she declared: 1BIO 434 3 My course is now clear to wrong the church no longer. If reproofs are given I dare not commit them alone to the individuals to be buried up by them, but shall read what the Lord has seen fit to give me, to those of experience in the church, and if the case demands, bring it before the whole church.--Spiritual Gifts, 2:293, 294. 1BIO 434 4 She stated that she would keep such things secret no longer, for "God's people must know what the Lord has been pleased to reveal, that they be not deceived and led astray by a wrong spirit."--Ibid., 2:294. This is precisely what she did as she penned the articles for Testimony No. 6. Many of the messages had to do with the spirit and actions of close friends, those who had been and were working closely with her and her husband. 1BIO 434 5 In dealing with the subject of organization and pointing out that matters of the church must not be left at loose ends, she declared: 1BIO 435 1 I was shown the wrong stand taken by R. F. C. [Cottrell] in the Review in regard to organization, and the distracting influence he exerted. He did not sufficiently weigh the matter.--Testimony for the Church, 6:4, 5 (see also Testimonies for the Church, 1:211). 1BIO 435 2 An article in the heart of the pamphlet opened: I was shown that the Spirit of God has had less and less influence upon S. W. R. Rhodes, until he has no strength from God to overcome. Self and self-interest has been prominent with him for some length of time.... He has been exacting, which has encouraged a spirit of faultfinding in the church.--Ibid., 6:27 (see also Testimonies for the Church, 1:227). 1BIO 435 3 In the article "Fanaticism in Wisconsin" we read: God sent His servants to Brother and Sister Steward. They despised correction, and chose their own course. Brother S. was jealous and stubborn, and his future course must be with great humility.--Ibid., 6:31 (see also Testimonies for the Church, 1:229, 230). 1BIO 435 4 The next article opened with the words: I was shown the course of G. W. H. [Holt] and S. W. R. [Rhodes]. Although reproved, they have not corrected their wrongs. The people of God have been affected by their wrong course, especially in the State of New York.--Ibid., 6:36 (see also Testimonies for the Church, 1:233). 1BIO 435 5 The article titled "The Cause in Ohio" began: Since our visit to Ohio in the spring of 1858, G. W. H. [Holt] has done what he could to exert an influence against us; and where he thought he could affect individuals, he has done so by circulating reports to stir up wrong feelings. A message was given me in regard to him and his family when we visited Ohio in the spring of 1858. This testimony was given to him. But very few persons knew that I had a message for him. He rose in rebellion against it, and, like some others who have been reproved, took the position that persons had prejudiced my mind against his family, when the vision pointed out the same faults in his family which I had repeatedly seen for ten years. He said that he believed the visions, but I was influenced by others in writing them.--Ibid., 6:38, 39 (see also Testimonies for the Church, 1:234, 235). 1BIO 436 1 Near the close of the pamphlet Ellen White included counsel regarding evangelistic work in new places: 1BIO 436 2 I saw that when the messengers enter a new place, their labor is worse than lost unless they bear a plain, pointed testimony. They should keep up the distinction between the church of Jesus Christ, and formal, dead professors. There was a failure in P. [Parkville]. Brother J. N. A. [Andrews] was fearful of offending, fearful lest the peculiarities of our faith should appear, and the standard was lowered down to the people.... 1BIO 436 3 God's servants must bear a pointed testimony. It will cut the natural heart, and develop character. Brethren J. N. A. and J. N. L. [Loughborough] moved with a perfect restraint upon them while in P. Such preaching will never do the work that God designs to have accomplished.--Ibid., 6:59-61 (see also Testimonies for the Church, 1:248, 249). 1BIO 436 4 The last testimony included two names, rather than initials: I was pointed back to the meeting in Iowa City. Brother Cornell felt the burden of the cause. S. Everett had a spirit of opposition. His testimony was not in union with the work of God.--Ibid., 6:63 (see also Testimonies for the Church, 1:250). 1BIO 436 5 In this sixty-four-page pamphlet, Testimony No. 6, in which initials and names were used, Ellen White met her objective. All believers could now have a clear view of the situation and could relate to it accordingly. Most of those who were brought to the front, clearly identified by the use of their initials, with a showing of their weaknesses and mistakes, came to see their true condition. Their acknowledgments and confessions during the next few months were published in the Review. 1BIO 436 6 It was a bitter and severe experience for Ellen White and for the church, but one she felt she must endure in being true to her calling. When the time came ten years later for the republication of Testimony No. 6, Ellen White substituted blanks for the initials, thus allowing the messages to stand for their inherent and continued value, divested of personalities. She loved and respected her brethren. She would not hurt them if they could be spared. General Counsel for the Church 1BIO 437 1 The opening article, which as republished in volume 1 of the Testimonies, is titled "Slackness Reproved," covers a number of points, and reins the church up for overlooking sin in its midst. Among the perils threatening the church was the practice of members establishing their own standards, and in so doing entirely failing "to reach the gospel standard set up by our divine Lord" (Testimonies for the Church, 1:214). Steps in Church Organization Commended 1BIO 437 2 Just three months had elapsed since the general conference was held in Battle Creek at which some steps had been taken to organize the publishing work in a formal manner. Two years had passed since the adoption of Systematic Benevolence. In the vision of December 23, 1860, right after John Herbert White's death, the Lord placed His seal of approval on the steps taken in these firm moves toward church order, organization, and the choice of a denominational name. On organization Ellen White wrote: 1BIO 437 3 The people of God should move understandingly, and should be united in their efforts. They should be of the same mind, of the same judgment; then their efforts will not be scattered, but will tell forcibly in the upbuilding of the cause of present truth. Order must be observed, and there must be union in maintaining order, or Satan will take the advantage.... 1BIO 437 4 Matters pertaining to the church should not be left in an unsettled condition. Steps should be taken to secure church property for the cause of God, that the work may not be retarded in its progress, and that the means which persons wish to dedicate to God's cause may not slip into the enemy's ranks. I saw that God's people should act wisely, and leave nothing undone on their part to place the business of the church in a secure state.--Ibid., 1:210, 211. 1BIO 438 1 Of those who took a strong negative position against formal organization and the "taking of a name," and considered it a virtue to leave the temporal matters of the church with the Lord, she gave: the following counsel: 1BIO 438 2 It is only in cases of great emergency that the Lord interposes for us. We have a work to do, burdens and responsibilities to bear, and in thus doing we obtain an experience.--Ibid., 1:212. 1BIO 438 3 Concerning financial support, she stated: Some have not come up and united in the plan of systematic benevolence.... Rob not God by withholding from Him your tithes and offerings.... I saw that in the arrangement of systematic benevolence, hearts will be tested and proved. It is a constant living test.--Ibid., 1:220, 221. 1BIO 438 4 As to the name Seventh-day Adventists: I was shown in regard to the remnant people of God taking a name.... No name which we can take will be appropriate but that which accords with our profession and expresses our faith and marks us a peculiar people. The name Seventh-day Adventist is a standing rebuke to the Protestant world.... The name Seventh-day Adventist carries the true features of our faith in front, and will convict the inquiring mind.--Ibid., 1:223, 224. 1BIO 438 5 The December 23 vision indicated God's approval of what was done concerning the fanaticism in Wisconsin: 1BIO 438 6 I saw that the Lord especially directed my husband in going west last fall instead of going east as he at first decided. In Wisconsin there was a wrong to be corrected. The work of Satan was taking effect, and would destroy souls if not rebuked. The Lord saw fit to choose one who had had experience with fanaticism in the past, and had witnessed the working of Satan's power. Those who received this instrument of God's choosing were corrected, and souls were rescued from the snare which Satan had prepared for them.--Ibid., 1:228, 229. 1BIO 438 7 The counsel and reproof were now before the church in a way demanding attention. It would take time for it to bear its full fruit. Providentially Saved from Financial Loss 1BIO 439 1 With the decision at the Battle Creek conference in late September, 1860, to organize the publishing work in a legal way, proper counsel was sought. The decision was made to form a company in which church members would invest, purchasing stock at $10 per share. Even before the corporation was formed, some funds began to come in. Battle Creek as yet had no bank, and the monies were deposited with two brokers in the town in the anticipation of building a new publishing house in the spring. The sums involved were substantial. In November, the night after James White had the presentiment of his sick child, he had an impressive dream. He wrote about it: 1BIO 439 2 That night we dreamed that the brokers with whom we had deposited the money from the office were selling shopworn shoes in an inferior store. And as we saw them, we exclaimed, "They have come down!" These words awoke us, and for a moment we felt a little concerned for the Lord's money which was in their hands. But soon both the dream and the presentiment passed from our mind.--Life Sketches of James White and Ellen G. White (1880), 351. 1BIO 439 3 On returning home in response to the telegram of the child's sickness, James White found the babe in Ellen's arms just as he seemed to see it in the presentiment that had passed from his mind. Four weeks later the funeral of the child was held in the morning. White wrote about the sequel: 1BIO 439 4 In the afternoon we went to the Review office, and as we stepped over the threshold, the presentiment and the dream flashed before our mind. We immediately called those with whom we were associated in the publishing work, and related them the dream and the presentiment, and stated that God had shown us in a figure that the money in the hands of the brokers was not safe, and that we should immediately draw it, which we did, to purchase stone, brick, and lumber for the new building.--Ibid., 252. 1BIO 439 5 By the first of July all the funds had been invested in building materials. A day or two later the two brokers went bankrupt and the citizens of Battle Creek lost $50,000. White picks up the story: 1BIO 440 1 Many at Battle Creek knew that we had deposited with these men, and they supposed that we had lost as other had.... The question was frequently asked us, "How much did you lose by these men?" We had the pleasure of responding, "Not one dollar." "Well, you were lucky" was the frequent remark. 1BIO 440 2 The providence of God had cared for this investment that had been solemnly dedicated to the cause. And as we often related the foregoing facts, we felt justified in making the statement that God sent His angel to warn us in season to secure the means which had been devoted to His work.--Ibid., 353. 1BIO 440 3 The materials thus secured were held until a favorable time to build, and were used in constructing a two-story publishing house of brick. 1BIO 440 4 The legal organization of the publishing association had to await the provisions that were made the next spring by the Michigan legislature. A Western Tour 1BIO 440 5 On the return from visits to Monterey, Wright, and Parkville early in 1861, James White, in his report in the Review, outlined general plans for the year. 1BIO 440 6 We now design to remain at home but a few weeks, then make a few weeks' tour in Michigan, then visit the West as the brethren may open the way. Then in July leave for an eastern tour.--The Review and Herald, January 15, 1861. 1BIO 440 7 Two weeks later he announced that he, with Ellen White, would be at the conference at Marion, Iowa, commencing on Friday, February 15, and were open for other appointments in the West for ten or twelve weeks. Duties in Battle Creek and bad weather led to a postponement of the Marion meeting till March 16 and 17. There the meetings were held in the courthouse with about two hundred Sabbathkeepers attending. One man walked eighty miles to be present, and felt well repaid (Letter 3, 1861). Although the Whites had expected to be filling appointments in the West till the first of June, they turned back to Battle Creek in early April. The weather was bad and the mud deep; they were disheartened and discouraged (Letter 5a, 1861). 1BIO 441 1 Even close relatives had turned against them--her sister Sarah Belden, Sarah's husband, Stephen, and Ellen's own parents, Robert and Eunice Harmon. In a letter written to Lucinda Hall on April 5, Ellen White opened up her heart: 1BIO 441 2 We expect fierce conflicts with the powers of darkness. We believe the shaking time has come. My cry is, Stay not Thy hand, O God. Let everything be shaken that can be. Let us know who is upon the sure foundation, who is on the Lord's side. 1BIO 441 3 Never, never did I see my husband so discouraged as now. I have feared he would tear himself from the office and have nothing to do with the business matters there. The trials which occurred last summer have so shaken his confidence in his brethren, especially ministers, that I fear he will never recover from it. He calls to mind the disinterested part he has acted in this cause and then the abuse he has suffered, and his courage fails. Some think it strange that Brother White should feel thus discouraged. But there is a cause.--Ibid. 1BIO 441 4 She referred to both S. W. Rhodes and G. W. Holt, who were out of the work, and her mind turned to the little testimony pamphlet: 1BIO 441 5 We have studied and prayed and spent many hours of anxiety and sorrow to know just what was our duty in regard to these individuals whose names are mentioned in No. 6. We have spoken because the cause of God demanded it. The cause of God is a part of us. Our experience and lives are interwoven with this work. We have had no separate existence. It has been a part of our very being 1BIO 441 6 The believers in present truth have seemed as near as our children. When the cause of God prospers we are happy, but when wrongs exist among the people of God we are unhappy, and nothing can make us glad. The earth, its treasures and joys, are nothing to us. Our interest is not here. Is it then strange that my husband, with his sensitive feelings, should suffer in mind?--Ibid. 1BIO 441 7 She closed this letter, to one of her closest friends outside of the family, with an expression of determination: 1BIO 442 1 My spirit is stirred within me. I will speak. I will not keep silence. I have girded the armor about me. I am prepared for battle. In the name of the Lord of hosts I will go forth and act any part which God may assign me in this work. The cause is the Lord's. Truth will triumph. God will not leave His children to perish. Pray for us, your unworthy friends, that God may lead us forth victorious.--Ibid. The Tide Begins to Turn 1BIO 442 2 At the time Testimony No. 6 went into the field in late February and early March, there was considerable turmoil in the churches, caused by resistance to the steps being taken by James and Ellen White to bring about organization. The suspicions and feelings in parts of the field were reflected in the remarks made by a believer in one of the Eastern States to J. H. Waggoner, a corresponding editor of the Review: 1BIO 442 3 This person asked me how the Review office was held, and by whom owned. I explained to him the circumstances. He appeared to be pleased to get the correct information, and said that a man in the State of New York told him that Elder White was a designing man; that he had induced the friends of the cause to contribute funds to establish the office, they supposing that it belonged to the church; but it now turned out that he owned it all.--The Review and Herald, March 19, 1861. 1BIO 442 4 Feelings of suspicion, whispered by one to another, contributed largely to the discouragement of James and Ellen White. Testimony No. 6 shook the church into an awakening. As ministers and laymen examined their own hearts, an outpouring of confessions were sent for publication in the Review, appearing over a period of many months. The first was from corresponding editor R. F. Cottrell in New York State, published in the issue of March 12 and addressed "To the Brethren." It was he that had set the negative tone in the discussion over organization that swept through the church. It was he that Ellen White first personally addressed in Testimony No. 6. 1BIO 442 5 Note Cottrell's penitent words: 1BIO 442 6 I wish to counteract and remove, as far as possible, the injurious influence of my hasty communication on the subject of legal organization. I did not weigh the matter as I should. I ought to have considered that Brother White had seen the necessity of some measures being taken, and had pondered the subject well, before making the request he did concerning it. 1BIO 443 1 Then I might have suggested a plan of organization avoiding the evil which I feared, instead of thus confidently and self-complacently recommending that nothing be done. I regret that I did not consider the matter carefully and prayerfully, before writing in a manner not calculated to keep the unity of the Spirit. I hope that none will stumble over this into perdition. 1BIO 443 2 I ask forgiveness of all the dear people of God. I hope that God Himself will forgive me. And I also hope that the lesson that I have thus dearly learned may never be forgotten by me, while there is danger of my falling into a similar error. My determination is to renew my consecration to God and His cause, and strive to press onward till the victory is gained. Brethren, pray for me.--Ibid., March 12, 1861 1BIO 443 3 The next confession appeared a week later. It was titled "Note From Brother Ingraham": 1BIO 443 4 Brother Smith: I have received Testimony for the Church, No. 6, and have read it through. Its truths are most cutting and the reproofs given are timely. I prize the work much, especially that portion which has reference to myself. I shall heed the instruction given, and by the grace of God bear a plain testimony against evil in every form in the church. God is calling upon the ministry to make straight work in the proclamation of the truth. Let us arise at once and take hold of this great work.--Ibid., March 19, 1861 1BIO 443 5 He wrote of his feeling that something had to be done toward legal organization, but when a practical plan was presented, calculated to bring the church into a right position, he "was afraid of it." Continuing his favorable argument, he asks: "How can a church numbering 144,000, or half that number, be managed in business matters without the strictest adherence to legal proceedings? We must be straight upon this point, or go to pieces." He asked the pardon of his brethren for not acting in a prompt manner in unison with them. 1BIO 444 1 J. N. Loughborough, who had worked very closely with James and Ellen White but who in Testimony No. 6 was reproved for shallow work in evangelism, confessed: Dear Brethren and Sisters, 1BIO 444 2 I would hereby state that I have read Testimony for the Church No. 6, especially that portion which has reference to labors in Parkville, Michigan. The testimony covering the first introduction of the truth into that place in a smooth manner is true. I deeply mourn that I have ever been left to thus cripple my testimony, and bring leanness into my own soul. I trust I shall have strength from God in future to bear the straight testimony required by the third angel's message. In hope of overcoming. J. N. Loughborough.--Ibid., April 30, 1861 1BIO 444 3 So it went from issue to issue through the weeks preceding the important conference to be held in Battle Creek, April 26 to 29. Those attending that meeting came with tender and united hearts. In a letter written May 4 to Lucinda Hall, Ellen White described what took place: 1BIO 444 4 Our conference was interesting from the commencement to the close. I wish you could have been present. It was a stirring, deep-feeling meeting. Ministers and people sought to make thorough work, that they might be fitted up and prepared to engage in this work of God with all their energies. Wrongs were not passed over lightly. They were sought for, dug out, and the individuals were not released until they had made clean work.--Letter 26, 1861. 1BIO 444 5 After giving a little more home news and expressing pleasure that Lucinda, a lover of the garden, was coming soon to see them, Ellen closed her letter, "Lucinda, if you come to see me, bring me some peonies if you have them. In much love." 1BIO 444 6 It seemed that better days were ahead. ------------------------Chapter 30--(1861) The Struggle for Church Organization Continues 1BIO 445 1 Without church organization, without appointed responsible leaders, without a creed, the rather loose-knit church was growing more and more unwieldy. Ministers and laymen who had met in Battle Creek in late September, 1860, in response to an invitation signed by four leading brethren and couched in the form of an announcement, set about to form a legal organization to hold the assets and manage the affairs of the publishing work. Out of the meeting came plans for a publishing association--but it could not organize legally until the legislature of the State of Michigan had formulated laws under which they could incorporate. Organizing the publishing work called for the choice of the name Seventh-day Adventists. The action of choosing a name set the field buzzing with the cry that the church was going into Babylon. 1BIO 445 2 On May 3, 1861, the Seventh-day Adventist Publishing Association was incorporated in harmony with laws newly formulated by the Michigan legislature, and on May 23, in Battle Creek, bylaws governing the operation of the corporation were adopted. Officers for the association were chosen as follows: President, James White Vice President, G. W. Amadon Secretary, E. S. Walker Treasurer, Uriah Smith Auditor, J. N. Loughborough 1BIO 445 3 James White was elected editor of the Review and Herald, and G. W. Amadon, editor of the Youth's Instructor.--The Review and Herald, May 28, 1861. 1BIO 446 1 At the conference in Battle Creek, April 26-29, 1861, the need of a new and more adequate building to house the publishing interests was discussed, and initial steps were taken to provide it and get the building under way. Before the meeting closed, attention turned to "a more complete organization of the church." James White pleaded with his brethren in the ministry "to take hold of this work." J. H. Waggoner said that even before he came to the conference he had "resolved so to do." A motion made by Moses Hull called upon the ministers present to prepare an address to the church on the subject of church organization (Ibid., April 30, 1861). 1BIO 446 2 Little wonder that in her letter to Lucinda Hall, Ellen White had occasion for rejoicing. There was another point discussed and an action taken at this conference worthy of notice--a point quite apropos in the light of the speedy acquisition and wholehearted acceptance of a minister who proved to be given to levity: 1BIO 446 3 Whereas, In our opinion, remarks calculated to excite mirthfulness tend to grieve the Holy Spirit from our midst, and thus deprive us of the guidance of heaven in our deliberations, therefore 1BIO 446 4 Resolved, That we consider it a breach of order to indulge in such remarks, and we request the chairman to call to order any who may use them. 1BIO 446 5 And whereas, In view of the solemn time in which we are living, the holy, solemn message we profess, the importance of using "sound speech" and "words that shall administer grace to the hearers," and in view of the fact that God's Word condemns in the most unequivocal terms the use of trifling thoughts and words, even declaring that for "every idle word that men shall speak, they shall give account thereof in the day of judgment," therefore 1BIO 446 6 Resolved, 1. That this conference assembled, both preachers and lay members, covenant together to put away from us, whether in preaching or in social relations, all lightness and trifling. 2. That we recommend to our brethren scattered abroad to pursue a similar course, and rid themselves of this blighting sin which drives the Spirit of God from the hearts of His people.--Ibid. 1BIO 447 1 The accomplishments of this conference might be noted as step two in the struggle for full church organization. Many expressed words of appreciation, such as, "I am thankful for what I have seen and heard and felt during this meeting."--Ibid. 1BIO 447 2 Uriah Smith, quite free from emotion, in his report of the conference, declared: 1BIO 447 3 God's signal blessing rested down, and at times the house resounded with shouts of praise and thanksgiving. The efforts that were made for freedom, for a bursting of the fetters with which the enemy would fain bind God's people, and for a consolidation of union between hearts which he had long been trying to estrange from each other, together with their results, were indeed encouraging.--Ibid. 1BIO 447 4 But what brought particular joy to Smith, and in fact to everyone else, was expressed thus: 1BIO 447 5 But most of all had we occasion to rejoice that freedom of spirit seemed to be returning to Brother White, and that he was enabled to testify that hope was again beginning to beam on his pathway. This was occasioned by the work which he saw being done for his brethren; and the happy change in him will be fully effected when the work necessary to be done by and for them is fully accomplished.--Ibid. 1BIO 447 6 Coming back to the spirit of the conference, Smith declared: The business meetings were characterized by promptness of action, and the utmost unanimity of sentiment, no dissenting vote being offered on a single question. The same Spirit that reigned through the other exercises of the conference seemed to pervade these meetings also, as may be seen by some of the resolutions offered. If the results and influence of this meeting do not prove as beneficial as those of any heretofore held in this place, our experience thus far has failed to qualify us to judge in this respect.--Ibid. 1BIO 447 7 Unfortunately, when reports of the conference were given in detail in the Review, not all saw it that way, as we shall soon note. The Conference Address on Organizing Churches 1BIO 448 1 An important address on the organization of churches was drawn up by a committee of nine--the ministers who attended the conference--and was written by J. H. Waggoner. It reviewed briefly the history of the church, particularly the holding of "general conferences" here and there with no attempt at equalized representation or to keep minutes of decisions reached. It called for the organization of churches dealt with, for "purity of the membership," and for members to carry with them proper papers when moving to a new location. It specified that there must be papers certifying to the qualifications of those who ministered. The address closed: 1BIO 448 2 Our object in this is to call your attention to the necessity of a more thorough organization, and invite your cooperation in the effort to effect it. We have seen with deep regret the distrust with which reforms of this kind are viewed, and trust it is for want of understanding the necessities of the case. We have examined it with carefulness and prayer, and hope and pray that you will examine it in the same manner, and believe that you will arrive at the same conclusion.--Ibid., June 11, 1861 1BIO 448 3 This hope, however, proved to be in vain. While there was unanimity at the conference in Battle Creek, this was not true in the field generally. 1BIO 448 4 With repairs being made on their home, with the laying of plans for the new publishing house, with planning for a trip east to secure moral support for organization and for funds badly needed by the publishing association, James White, as reported by Ellen to Mary Loughborough, was "too busy to know whether he is sick or well" (Letter 6, 1861). He was yet to discover the extent of the negative feelings in the field, particularly in New York State and Ohio. The Eight-Week Eastern Tour 1BIO 448 5 James and Ellen White started on their eastern tour Tuesday, July 23. They spent Tuesday night with friends in Jackson, Michigan, and the next morning were on their way to Eagle Harbor, New York, where Moses Hull was leading out in tent meetings. A phrase in Hull's report of the meetings gives a hint of the erosion, in certain areas, of confidence in those leading the church. He wrote: "Sister White's testimonies were very pointed, and seemed to remove prejudice which existed against her and her visions."--The Review and Herald, September 3, 1861. As resistance to organization deepened, and criticism of James White for his attempts to lead the church into organization proliferated, Ellen White and the visions came under attack, first covertly and then openly. Church order and spiritual gifts were closely linked together, as was seen as the eastern tour progressed. Vision at Roosevelt, New York 1BIO 449 1 From Eagle Harbor the Whites made their way to Rochester and then to Roosevelt, New York. A conference was to be held in the house of worship there over the weekend of August 3 and 4. This was a difficult meeting. White reported that on Sabbath afternoon light began to break through, especially in a season of special prayer "for the afflicted and desponding among us, and for the return of the Holy Spirit to us as a people." He reported: 1BIO 449 2 We had been assembled seven hours without taking food, and the interest of the occasion was such that no one appeared to be faint or weary. God heard the united prayers of His afflicted people, and His Spirit came down upon them. Mrs. White shared largely in this blessed refreshing, and was soon in vision, in which she had messages of comfort for the desponding and afflicted, and of correction for the wayward and erring.--Ibid., August 20, 1861 1BIO 449 3 In the vision she was shown, among other things, "in regard to church order, and the struggle of our nation, and its effect upon the cause" (Ibid., August 27, 1861). As they moved through the State and saw what was happening, James White was "stung with the thought that the balance of influence is either against, or silent upon, the subject of organization" (Ibid., September 3, 1861). He wrote: 1BIO 449 4 We seem to be wading through the influence of a stupid uncertainty upon the subject of organization. This is as might be expected from the circumstances connected with the introduction of the subject among us. Soon after we merely hinted at it about eighteen months since, an article appeared in the Review from one of the corresponding editors [R. F. Cottrell] well calculated to arouse the fears of many that Brother White was in favor of something dreadful. 1BIO 450 1 We were then in Iowa where we could not give an explanation of our mere suggestions, and have a plain statement go out in the same number of the Review. The poison took almost everywhere. When we completed our western tour and found time, we reviewed the subject, and set forth some of the necessities of organization. But only a portion of the brethren could then be reached. The cause suffered dreadfully. 1BIO 450 2 But if those who took the wrong side of the question had owned up when they saw the error and weakness of their position, if all who were convinced of the necessity of organization had spoken out freely, victory would have [been] turned, and the poison of antiorganization would have been at once removed. But our ministers were generally silent. Some exerted a strong influence against organization, while the influence of others fell indirectly through their silence into the wrong scale with dreadful weight, and many of our brethren, especially in the East, stood in doubt. 1BIO 450 3 The brethren in Pennsylvania voted down organization, and the cause in Ohio has been dreadfully shaken. It has suffered everywhere. If such ministers of experience as Brethren Ingraham, Andrews, and Wheeler could have spoken on the subject decidedly and in season, much might have been saved that has probably gone to ruin. There is everywhere someone to hold back. They have no valid reasons for so doing; still they hold back.--Ibid., August 27, 1861 1BIO 450 4 White then referred to the conference in Roosevelt. After a two-hour discussion on organization at which objections were removed, he called for a standing vote favoring organization. Pioneer worker Frederick Wheeler kept his seat. James White was devastated. He wrote, "A dreadful feeling of discouragement came over us that we have not yet been able to shake off," and he asked, "What can we expect of the people when the ministers stand thus?" Only ten weeks before, Wheeler had written White that the members in New York State were "beginning to feel the necessity of more union, and a more perfect consecration to God and His cause" (Ibid., June 11, 1861). 1BIO 451 1 As James White bemoaned the situation, he pointed out that three years back as he dwelt on the subject of unity in the church he could point with pleasure to Seventh-day Adventists as being far advanced in "scriptural unity." But now no one could deny that "instead of our being a united people, growing stronger, we are in many places but little better than broken fragments, still scattering and growing weaker."--Ibid., August 27, 1861. Thinking of what this trip into the East revealed, he wrote: 1BIO 451 2 A few years since we could report success and additions to the ranks at every appointment on our eastern and western tours. Now these conference meetings are scenes of wearing labor to hold together and strengthen what remains. Some who have been expecting a time of shaking are in doubt whether it has commenced. May the Lord save us from a worse shaking than the present.--Ibid. 1BIO 451 3 The next week, September 3, White declared: We are done moving out in any enterprise connected with the cause until system can lie at the bottom of all our operations. Mrs. White and self have interested ourselves in behalf of the poor; but in the absence of systematic arrangements among us much care has come upon us, and at least three fourths of those whom we have been instrumental in helping became our enemies. 1BIO 451 4 Now let others who choose push the battle in confusion, but we are making all preparations for a safe retreat till the army of Sabbathkeepers be organized, and the rebels against organization be purged out.--Ibid., September 3, 1861 The Battle Creek Church Sets the Pace in Organizing 1BIO 451 5 Though in August and September several companies of believers entered into some form of organization, it was left to the Battle Creek church to lead out again in well-defined steps in this direction. The annual meeting of the Seventh-day Adventist Publishing Association was called for Friday, October 4. This would bring together quite a group of Michigan ministers and laymen, and J. N. Loughborough, E. S. Walker, and George Amadon saw this as an opportunity to further the interests of church order, carrying it to a third step, the organizing of local churches. In connection with the constituency meeting, they suggested meetings over the weekend at which attention could be given to "a more perfect organization of the church" (Ibid., September 24, 1861). 1BIO 452 1 So after the Sabbath, October 5, a meeting was held, with Joseph Bates serving as chairman and Uriah Smith as secretary. The minutes of this vital meeting read in part: 1BIO 452 2 The first business presented was the organization of churches. Brother Loughborough said: I consider it proper and necessary to consider here the organization of churches, as the subject has been agitated among us, especially for the last six months; and in order to bring the matter before the meeting, I move that we consider the proper manner of organizing churches. Seconded by Brother White. Carried. Brother White then presented the following resolution: 1BIO 452 3 Resolved, That this conference recommend the following church covenant: We, the undersigned, hereby associate ourselves together as a church, taking the name Seventh-day Adventists, covenanting to keep the commandments of God, and the faith of Jesus Christ. Seconded by Brother Hull. Adopted.--Ibid., October 8, 1861 1BIO 452 4 But the vote was not full, and White stated that he hoped that a matter of such importance would not be passed without some discussion. On this suggestion, Loughborough, by a motion, opened the way for a reconsideration of the matter. This led to the question whether White's proposal was not a creed--and a creed they would not tolerate. Hull felt that it was not a creed or articles of faith, but merely a pledge to do one thing: "Keep the commandments of God and the faith of Jesus." James White then led into a discussion of the involvements in the light of the fears sustained by some. Here is his statement: 1BIO 452 5 If there is no one to raise any objections to this step, I have almost a mind to raise some myself, so that the subject may be discussed. Circumstances have driven me to an examination of this subject somewhat, and it is a very clear one to my mind; but perhaps it might be objected to on this ground: it will look like patterning after the churches around us; and what will be the influence? I would like to hear remarks on this point. It will certainly be doing like those around us; and certain individuals will say that we are following after Babylon; and this may be an objection in their minds.--Ibid. 1BIO 453 1 Loughborough suggested that if this was so, they were patterning after the other churches by building meetinghouses. He stated, "We call the churches Babylon not because they covenant together to obey God." He referred to an article he had written for the Review in which he declared: 1BIO 453 2 The first step of apostasy is to get up a creed, telling us what we shall believe. The second is to make that creed a test of fellowship. The third is to try members by that creed. The fourth to denounce as heretics those who do not believe that creed. And fifth, to commence persecution against such. 1BIO 453 3 I plead that we are not patterning after the churches in any unwarrantable sense in the step proposed.-- Ibid. 1BIO 453 4 Cornell could not see that adopting such a covenant was patterning after the churches. Then James White made a rather comprehensive and significant statement: A Creed and the Spirit of Prophecy 1BIO 453 5 I am convinced; not by what the brethren have said, for I was convinced before. I wish to say a word now in favor of the resolution. I prefer that the brethren should be uniform in this thing. This would tend to unity in the church. Let us set a right example here, and let it go out from this meeting. This is one reason why I would vote for this covenant. 1BIO 453 6 On the subject of creeds, I agree with Brother Loughborough. I never weighed the points which he has presented, as I have since I began to examine the subject myself. In Ephesians 4:11-13, we read, "And he gave some, apostles; and some, prophets," et cetera. Here we have the gifts of the church presented. 1BIO 454 1 Now I take the ground that creeds stand in a direct opposition to the gifts. Let us suppose a case: We get up a creed, stating just what we shall believe on this point and the other, and just what we shall do in reference to this thing and that, and say that we will believe the gifts, too. 1BIO 454 2 But suppose the Lord, through the gifts, should give us some new light that did not harmonize with our creed; then, if we remain true to the gifts, it knocks our creed all over at once. Making a creed is setting the stakes, and barring up the way to all future advancement. God put the gifts into the church for a good and great object; but men who have got up their churches, have shut up the way or have marked out a course for the Almighty. They say virtually that the Lord must not do anything further than what has been marked out in the creed. 1BIO 454 3 A creed and the gifts thus stand in direct opposition to each other. Now what is our position as a people? The Bible is our creed. We reject everything in the form of a human creed. We take the Bible and the gifts of the Spirit; embracing the faith that thus the Lord will teach us from time to time. And in this we take a position against the formation of a creed. We are not taking one step, in what we are doing, toward becoming Babylon.--Ibid. (Italics supplied.) 1BIO 454 4 Some discussion followed about statements in writing and covenants. Then the far-reaching action was taken--that of adopting the wording proposed. Before the meeting ended they adopted the covenant by which members would join the church: 1BIO 454 5 We, the undersigned, hereby associate ourselves together as a church, taking the name Seventh-day Adventists, covenanting to keep the commandments of God, and the faith of Jesus Christ.... 1BIO 454 6 The question was called for, and unanimously carried.--Ibid. 1BIO 454 7 The third step in church organization had been taken. 1BIO 454 8 The matter of procedure in organizing churches was referred to the ministers present who were charged with holding a "Bible class" on the subject and were to write an address to the brethren, to be published in the Review. The Formation of the Michigan Conference 1BIO 455 1 James White then suggested another proposition: Resolved, That we recommend to the churches in the State of Michigan to unite in one conference with the name of the Michigan Conference of Seventh-day Adventists. 1BIO 455 2 The resolution was quickly adopted. Then the ministers and delegates from the churches were declared members of the Michigan Conference. Appropriate officers and a conference committee were elected. The chairman, Joseph Bates, and the clerk, Uriah Smith, were voted in as the officers for the current year, and the time for the first session was set for October 5 to 8, 1862. There was one more important question, and that was "ministers' papers." Here is the action: 1BIO 455 3 Resolved, That our ministers' papers consist of a certificate of ordination, also credentials to be signed by the chairman and clerk of the conference, which credentials shall be renewed annually.-- Ibid. 1BIO 455 4 The fourth step in the organization of the Seventh-day Adventist Church had now been taken. The foundations were laid with Michigan as an example of what might be accomplished. The responsibility for the organization of local churches and State conferences now passed to the believers in other States. 1BIO 455 5 The conference over, James White reported through the Review and Herald: 1BIO 455 6 A calm, sweet, melting spirit pervaded this meeting, making it the best of the kind we ever witnessed. We heard many brethren remark in regard to the conference that it was the best ever held at Battle Creek.... 1BIO 455 7 The unity existing among the brethren at this conference, the eagerness to take a decided position upon organization, and the general readiness to sustain the publishing association, have greatly encouraged us.... We certainly made rapid progress during the three days of our conference.--Ibid. 1BIO 455 8 With a sigh of relief, James and Ellen White now looked ahead. In the same issue of the Review that reported the meeting of the Michigan Conference and the annual meeting of the publishing association, they announced, under "Appointments," plans to visit Ohio. Other States Organize 1BIO 456 1 When that Review came to the hands of J. N. Andrews, who was working in Minnesota, he took the matter of organization to a conference held there. Believers and workers adopted a resolution following the example of Michigan. 1BIO 456 2 It was announced that Brethren Allen, Bostwick, and Morse would soon pass through the State, establishing order in the churches. The stage had been set, and now the believers in most States moved rather promptly into full organization. Cautions Sounded 1BIO 456 3 New questions arose, such as the way in which those who were a part of the loose-knit Sabbathkeeping groups would be accepted into newly organized churches. In the issue of the Review for October 22 James White sounded a timely warning: 1BIO 456 4 Great caution should be used in taking members into the churches. There should be great faithfulness in the examination of persons who offer themselves as members. 1BIO 456 5 If we, without examination, take into our churches all who profess the Sabbath, we may find our condition worse than it now is. If the matter of organization be judiciously and faithfully managed, it may prove the means of relieving the brethren of many who are a burden and hindrance to the cause: first, in showing all the necessity of doing right; and, second, those who will not receive admonition and instruction can be left where they belong; viz., outside of the church.... 1BIO 456 6 All should understand New Testament discipline before uniting with a church. Let those who cannot yield to the pure discipline of the Word remain outside until they can. Goats will at once wander away from the fold, but the sheep and lambs, should they be left out awhile, will bleat around the fold.-- Ibid., October 22, 1861. 1BIO 456 7 Two weeks later, J. N. Loughborough, whose name was frequently in the Review giving reports and answering questions, took up some inquiries on close points in the matter of receiving members: 1BIO 457 1 You ask, "How do you manage in forming a church about taking in members who use tea, coffee, tobacco, and wear hoops, and some who do not believe in Sister White's visions?--Ibid., November 5, 1861. 1BIO 457 2 Loughborough worked very closely with James and Ellen White, and White was editor of the Review, where the answers would be published. So we may be very certain there was some counseling together on these points--what appeared in print represented the mind of the three. To this question Loughborough answered: 1BIO 457 3 To this I simply answer, We do not take in any who use tobacco, and reject the gifts of the Spirit of God, if we know it. One of the very objects to be accomplished by church organization is to lop off these things, and only have those come together who stand in the light. To take in those who are holding on to their sins and wrongs would be to encourage the things we are seeking to remedy. 1BIO 457 4 You ask, "What shall be done with such? Should such persons be taken into the church before they break away from these things, or should they be taken in and labored with?" 1BIO 457 5 To both of these questions I answer, No. To take persons into the church is saying that we fully fellowship them; and to labor with them then would throw them into distraction, if it did not entirely destroy them. Better let them know the straitness of the way before taking them into the church. If they cannot stand the truth, don't bring them into the church to fill that with darkness, and perhaps in the end, with trial and confusion. 1BIO 457 6 As to taking in members and laboring with them, the very time to commence to labor is when their names are proposed for membership. (See "Conference Address.") Then if they cannot be brought to terms, it will be best to let them stand outside till they can come in right.--Ibid. 1BIO 457 7 One cannot miss the points made by Loughborough. No one, not even those who had been united in worshiping on Sabbath with a company of believers, should be taken into the church as a member unless he or she was in full harmony with the beliefs of the church. 1BIO 458 1 The October 29 Review and Herald also expressed James White's concern over the peril of inexperienced individuals attempting to lead out in organizing local churches. He closed an editorial with these words: 1BIO 458 2 The question has been Shall we organize? That question being answered in the affirmative, the question now is How shall we organize? Beware, brethren, of moving hastily in this matter. By hard tugging, our experienced ministers may be induced to take hold of this work, and not leave it for novices in the faith to make still greater confusion by meddling with the organization of churches.--Ibid., October 29, 1861. 1BIO 458 3 This was followed by an in-depth article from Loughborough titled "Church Discipline," which he opened by quoting 1 Timothy 3:15: "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth." Loughborough elaborated: 1BIO 458 4 At the present time when we are talking of, making effective moves toward, more permanent order in the church, it is highly important for us each to obtain the knowledge spoken of by Paul in the above text, to "know how to behave ourselves in the church." ... To each know our proper sphere, and our duty; to know our position and fill it; to know how to occupy our proper place and not meddle with that which belongs to the rulers in the church.--Ibid. 1BIO 458 5 Loughborough wrote at length of the relation of members to church officers, of the problems of dealing with those who have never been under discipline, of some inclined to rebel against the Spirit of Prophecy counsels, of receiving and propagating rumors and accusations, et cetera. M. E. Cornell to Go to Ohio 1BIO 458 6 These were sensitive and vitally important times. James and Ellen White found that being badly worn, they dared not attempt to fill appointments made for them in Ohio. M. E. Cornell, known for his good judgment and evangelistic perception, was sent in their place. There he met agitation over the adoption of a name and also over spiritual gifts. At Green Spring when his work was brought to a close, he reported that out of a hundred believers only eight or ten were not satisfied and ready to express their "confidence in the gifts, and in those whom the Lord has placed at the head of this work." At Lovett's Grove he found some who thought there was danger of exalting the gifts above the Bible. Through an apt illustration he showed that this was impossible: 1BIO 459 1 Take a small vessel and a large one, and connect them with a small tube; then if you pour water into the small vessel it will rise in the large one. So in proportion as our interest increases in that which the Holy Spirit communicates at one time, it will increase in all that it has ever revealed. Like the law, if we fail in one point we fail in all, because in slighting one we offer insult to all.... There is not a caution in all the Bible against thinking too much of what God has revealed, any more than there is against becoming too pure or too holy.--Ibid., November 12, 1861. 1BIO 459 2 Before Cornell left, Ohio was organized into a conference, and the plan followed at Battle Creek was recommended in the organization of churches. Confessions of Negative Attitudes 1BIO 459 3 Through all of this the Review carried statements from lay members and ministers confessing their wrong attitudes toward organization and their doubts about the Spirit of Prophecy. Frederick Wheeler's "Confession," published in the Review of December 3, was typical. It was heartfelt and extended. It opens: Dear Brother White, 1BIO 459 4 We are taught to confess our faults one to another, and pray one for another that we may be healed. I wish to confess and forsake all my faults and sins.... I have murmured against Brother and Sister White, and have thought them too severe, and have spoken of them to a few of my brethren in a way calculated to prejudice their minds against them. I am sorry that I have been left to do thus.... 1BIO 460 1 I have been slow ... to engage in the work of organization. I regret this, and intend for the future to be more diligent, believing it will accomplish a work in bringing the church on higher and holier ground. 1BIO 460 2 I humbly ask forgiveness of God and all my brethren, and ask an interest in their prayers.--Ibid., December 3, 1861. 1BIO 460 3 A confession was made by J. N. Andrews, writing from Waukon, Iowa, on November 28, 1861. He confessed his negative attitude and influence concerning "the testimony of the Spirit of God, given through vision to Sister White." He mentioned his failure to reprove "sin ... and wrongs" that came under his observation, and referred to his turnaround, stating that "the present work of organization meets my hearty approval."--Ibid., December 17, 1861. James White Surveys the Battle and Victory 1BIO 460 4 As the year 1862 opened, James White reminisced in his editorial column: Two years since we suggested the necessity of organization, and had a right to expect that the subject would be met with Christian candor by all of our people. In this we were disappointed. Some of our best men opposed, and stirred up that element of insubordination and lawless independence which has ever followed us as a people, and not a few distinguished themselves in heaping their anathemas upon us for suggesting such a thing as organization.... 1BIO 460 5 Others secretly were in favor of organization, but dared not advocate it openly, until the scale turned in its favor, and now their tongues and their pens are employed in its advocacy. But certainly their labors on this subject were more needed eighteen months since than now. Then we stood nearly alone. The battle went hard, and we needed help; but many of our very prudent men saved their ammunition to fire away upon the subject of organization now when the battle is fought and the victory won.... 1BIO 460 6 As we turn from the present prosperity of the publishing department to the struggle of the past two years, sadness comes over us. We feel at least four years older than two years since, and sometimes fear that we never can fully recover from the effects of those heartrending discouragements which so nearly drove us from the brethren, and from that cause which was dearer to us than life.--Ibid., January 7, 1862. 1BIO 461 1 Then White turned to the influence of the experience of the past year or two on the members of the church, and noted: 1BIO 461 2 Our people have had great confidence in their self-sacrificing ministers. This confidence with many has been dreadfully shaken. The shock has been felt by all, and it is hard to recover from it. Until full confidence is restored between preacher and preacher, and between preachers and people, but little success can be expected. May God give wisdom to His servants that they may see the cause of the evils which have fallen upon us, and labor to remove it, that these evils may cease to tear down the cause of truth.--Ibid. 1BIO 461 3 As he brought his rather extended editorial to a close he stated: We hope to be able to rise above the discouragements of the past. It may not be our duty to again refer to the trials connected with the subject of organization. We advise all to make thorough work in relation to their past wrongs which have brought the cause into its present condition, and may God forgive past errors, and help all to press forward to the crown of life. A lack of confidence in each other will ruin us as a people. Then let us be faithful and true to our own consciences, true to each other, and true to our God.--Ibid. 1BIO 461 4 There was one more step to be taken in church organization, and that was the binding of the State conferences together in the General Conference of Seventh-day Adventists. ------------------------Chapter 31--(1861) The Clouds of War 1BIO 462 1 As the year 1861 dawned, the United States was in somewhat of a turmoil. The recent Presidential election had polarized the Northern States and the Southern States, where slaves were held. Sabbathkeeping Adventists had no sympathy with slavery and were aware, of course, of the tensions and excitement that attended the Presidential campaign of 1860, which led to the election of Abraham Lincoln, but they had kept quite aloof from matters relating to the political situation. Lincoln would take office on March 4, 1861. He was known for his antislavery stance, and his election had led to considerable unrest in the Southern States. 1BIO 462 2 Even before Lincoln's inauguration as President, on December 20 South Carolina passed an ordinance seceding from the United States. In the North this move was not taken seriously, and there were few who considered war probable. Vision at Parkville, Michigan 1BIO 462 3 Just at this time light concerning what was ahead was given to Ellen White in a vision at Parkville, Michigan, on Sabbath afternoon, January 12, 1861. The summer before, J. N. Loughborough and J. N. Andrews, as noted earlier, held a rather extended tent meeting in Parkville, some thirty miles south of Battle Creek, which resulted in a large number accepting the third angel's message. A church building was soon erected and was to be dedicated on Sabbath, January 12. The leading members of that congregation appointed a general meeting commencing Friday, January 11, and through the Review invited Loughborough, J. H. Waggoner, James White, J. Byington, and "as many more as can come" to be with them (The Review and Herald, December 18, 1860). James and Ellen White accepted the invitation and with Loughborough and Waggoner drove from Battle Creek by carriage to be present for the weekend meetings. Loughborough describes the service Sabbath afternoon and the vision then given to Ellen White: 1BIO 463 1 A large congregation assembled. Brother Waggoner gave the sermon, and Brother White made the dedicatory prayer. Sister White followed with a very powerful exhortation. Then, as she sat down in the chair, she was taken off in vision, which lasted some twenty minutes or more.--Pacific Union Recorder, March 7, 1912. 1BIO 463 2 The congregation watched every move with intense interest. Most of those present had never seen her in vision. The vision over and Ellen White breathing again, she soon stood and told briefly of what had been revealed to her. An indelible impression was made on the minds of those in the audience. Later Loughborough recounted his memory of her statement: 1BIO 463 3 "Men are making light of the secession ordinance that has been passed by South Carolina. They have little idea of the trouble that is coming on our land. No one in this house has even dreamed of the trouble that is coming. 1BIO 463 4 "I have just been shown in vision that a number of States are going to join South Carolina in this secession, and a terrible war will be the result. In the vision I saw large armies raised by both the North and the South. I was shown the battle raging. I heard the booming of the cannon, and saw the dead and wounded falling on every side. I was then taken to hospitals, and saw the sufferings of the sick and wounded prisoners. I was taken in the vision to the homes of those who had lost sons, brothers, or husbands in the war. There was distress and mourning all over the land." 1BIO 463 5 Then, looking pensively over the congregation, Ellen White declared: "There are men in this house who will lose sons in that war."--Ibid. Ellen White Examined While in Vision 1BIO 464 1 A physician who was also a spirit medium was in the congregation. He had heard of Mrs. White and the visions, and boasted that if ever he was present when she was in vision, he could bring her out of it in a minute. On this occasion, as on others, James White, while Ellen was in vision, told of her experience, explained her condition in vision, and gave an opportunity for those who wished to do so to come forward and examine her. Someone near the back was heard to say, "Doctor, go ahead, and do what you said you would." On overhearing this, James White invited the physician to come forward and examine Ellen White. He knew nothing of the physician's boasts. 1BIO 464 2 The doctor moved forward boldly, then, turning deathly pale, stopped suddenly, shaking from head to foot. White stepped down and went to the man, and, putting his hand on his shoulder, urged him into the presence of Ellen White. The physician carefully tested her pulse, heartbeat, and what would have been her breathing, and declared in startled words: 1BIO 464 3 "Elder, her heart and pulse are all right, but there is not any breath in her body."--Ibid., March 14, 1912 1BIO 464 4 Pulling away rather quickly, he made a beeline for the church door. Those near the door blocked his exit and said to him, "Go back, and do as you said you would." James White, taking the whole thing in, called upon the physician to report to the whole audience the result of his examination. He exclaimed: "Her heart and pulse are all right, but there is not a particle of breath in the woman's body!" Those close to him asked, "Doctor, what is it?" He replied, "God only knows. Let me out of this house." And he fled. Remarked Judge Osborne to Loughborough: 1BIO 464 5 "It was evident to all of us that the spirit that controlled the doctor as a medium and the Spirit that controlled Mrs. White in vision had no sympathy with each other.--Ibid. At Home and Writing Personal Testimonies 1BIO 464 6 James and Ellen White were in that trying period reviewed in the past chapter or two when they passed through the agonies of watching over their dying child and at the same time were in the midst of the battle for organization, when most seemed to forsake them and even many of their closest friends turned against them. Ellen made reference to this in one of the first testimonies she wrote after returning to Battle Creek from Parkville. She wrote particularly of the vision of December 23, given to her a week after the funeral of John Herbert. In lines directed to William Ingraham, she reported, "The past year has been a year of peculiar trials to me. It has been a year of discouragements and suffering.... We could not rise above the discouragements we passed through in the past summer."--Letter 17, 1861. 1BIO 465 1 Then followed an earnest testimony to a minister who was failing to come up to his potential in the cause of God (Ibid.). Other messages were written on that day and the days following. One was to Victory Jones, a member in the church at Monterey, Michigan, who was battling with appetite. This testimony closed with a heartfelt appeal to the young man. Making a play on his name, Ellen White urged him to arouse himself and gain the "victory" over his problem: 1BIO 465 2 I have tried to write you what has been shown me. Now, dear friend, I appeal to you, will you take hold of this encouragement which the Lord now presents to you? Will you lay hold upon the hope the Lord now gives you? We feel deeply for you. We cannot leave you to perish. We want you to go with us. 1BIO 465 3 We will pray for you. Pray and watch yourself. Seek for the power of truth in the soul. A mere theory of truth will never strengthen you to overcome your strong habits. Everlasting life is before you. For the sake of gratifying a depraved appetite, do not make your family wretched, and shut out all happiness from them and be miserable yourself and in the end receive the wages of sin, which is death.... 1BIO 465 4 I must close. My prayer is that you may prove worthy of your name. Be an overcomer and walk with Jesus in light because you shall be found worthy, washed and made white in His blood.--Letter 1, 1861. 1BIO 465 5 Another of the testimonies based on the vision of December 23 was addressed to "Dear Friends in Caledonia." It opened: 1BIO 466 1 The church in Caledonia has been shown me. I saw everything in confusion--brethren pulling apart, no brotherly love and sweet union.--Letter 22, 1861. 1BIO 466 2 She wrote of Satan's work, stating that he "came in another form to sow disunion among brethren." Then she added: 1BIO 466 3 I saw that the manner of dress the sisters adopted [hoop skirts] was foolish and wrong. It was immodest apparel, unbecoming professors of present truth. It has brought stigma upon them and lowered them in the estimation of unbelievers around them. It had the appearance of evil and a wretched influence. Such a lack of judgment and wisdom deserved the severest censure.--Ibid. 1BIO 466 4 In this letter, Ellen White addressed one family after another by name with words of counsel, reproof, and encouragement. The testimony closed: 1BIO 466 5 I saw the Lord was reviving the living, pointed testimony which will help develop character and purify the church. While we are commanded to separate from the world, it is not necessary that we be coarse and rough, and descend to utter low expressions and make our remarks as rugged as possible so as to disgust people. The truth is designed to elevate the receiver, to refine his taste and sanctify his judgment. 1BIO 466 6 There should be a continued aim to imitate the society that we expect soon to associate with, namely angels of God, who have never fallen into sin. Our characters should be holy, our manners comely, our words without guile, and we should follow on step by step until we are fitted for translation. There is a work to be done to attain this. We must live upon the plan of addition. Add to your faith virtue, et cetera.... May the Lord help you all to make thorough work for repentance is my prayer. Ellen G. White.--Ibid. The Inroads of Prevailing Fashion 1BIO 466 7 Five years before, in May, 1856, in a vision given at the close of a conference in Battle Creek, she was shown "the conformity of some professed Sabbathkeepers to the world.... They think they are not like the world, but they are so near like them in dress, in conversation, and actions, that there is no distinction."--Testimonies for the Church, 1:131. The message of counsel based on this vision is titled "Conformity to the World." Now in mid-1861, prevailing fashions were again making their inroads in the church. She hinted of this in the testimony to the church in Caledonia and in other letters written in succeeding weeks. Then in June she prepared a six-column article for the Review entitled "Power of Example," which was published on June 25. It is found today in Testimonies for the Church, 1:274-287. She took as her theme Titus 2:13 and 14, that Christ would "purify unto himself a peculiar people, zealous of good works." Early in the article she stated: 1BIO 467 1 I have frequently received letters of inquiry in regard to dress, and some have not rightly understood what I have written. The very class which have been presented before me, who are imitating the fashions of the world, have been very slow, and the last to be affected or reformed. 1BIO 467 2 There is another class who lacked taste and order in dress, who have taken advantage of what I have written, and taken the opposite extreme, and considered that they were free from pride, and have looked upon those who dress orderly and neat as being proud. Oddity and careless dress have been considered by some a special virtue. Such take a course which destroys their influence over unbelievers. They disgust those who might be benefited. 1BIO 467 3 While the visions have reproved pride and imitating the fashions of the world, they have reproved those who are careless of their apparel and lacked cleanliness of person and dress.--The Review and Herald, June 25, 1861. 1BIO 467 4 In this article Ellen White came to grips with the wearing of hoop skirts, then becoming popular. She took up the subject first from the standpoint of example, and then she disclosed what she had been shown in vision in regard to the matter. 1BIO 467 5 I was shown that hoops were a shame, and that we should not give the least countenance to a fashion carried to such ridiculous lengths.--Ibid. 1BIO 468 1 Four of the six columns of the article were given over to scriptural counsel, introduced with the request: 1BIO 468 2 Please read 1 Timothy 2:9, 10. "In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works."--Ibid. Letters to the Wife of a Minister 1BIO 468 3 During the late 1850s and early 1860s John and Mary Loughborough were very close to James and Ellen White, both in labor and in personal fellowship. Several testimonies were directed to Mary and John, and in each case they were thoughtfully and gratefully received. Each of the families had lost a child at the turn of the decade. These were buried in the Oak Hill Cemetery. The two mothers were close in spirit. Sometime in the spring of 1861 Mary had asked Ellen White about the incoming hoop skirts. As she wrote to her on June 6, 1861, Ellen White answered this question and touched on some other points of importance to the wife of a minister: 1BIO 468 4 Mary, I have been thinking long and patiently upon what you said to me in regard to your wearing hoops. I am prepared to answer: Do not put on hoops by any means. I believe that God will have His people distinct from the nations around them. They are peculiar, and should we strive to abolish or put away every sign that marks us as peculiar? No, no; let us preserve the signs which distinguish us in dress, as well as articles of faith. 1BIO 468 5 By putting on hoops, however small, you give not only countenance but a powerful influence to this ridiculous fashion, and you place yourself where you could not reprove those who may choose to wear the larger hoops. Stand clear from this disgusting fashion. My mouth is open. I shall speak plain upon hoops in the next Review [June 25, 1861]. 1BIO 468 6 Then Ellen White touched on a matter on which Mary like some others, was growing careless: 1BIO 468 7 Dear Mary, let your influence tell for God. You must take a position to exert an influence over others to bring them up in spirituality. You must guard against following the influence of those around you. If others are light and trifling, be grave yourself. 1BIO 469 1 And Mary, suffer me a little upon this point. I wish in all sisterly and motherly kindness to kindly warn you upon another point: I have often noticed before others a manner you have in speaking to John in rather a dictating manner, the tone of your voice sounding impatient. Mary, others notice this and have spoken of it to me. It hurts your influence. 1BIO 469 2 We women must remember that God has placed us subject to the husband. He is the head, and our judgment and views and reasonings must agree with his if possible. If not, the preference in God's Word is given to the husband where it is not a matter of conscience. We must yield to the head. 1BIO 469 3 I have said more perhaps upon this point than necessary. Please watch this point. I am not reproving you, remember, but merely cautioning you. Never talk to John as though he were a little boy. You reverence him, and others will take an elevated position, Mary, and you will elevate others. 1BIO 469 4 Seek to be spiritually minded. We are doing work for eternity. Mary, be an example. We love you as one of our children, and I wish so much that you and John may prosper. Be of good courage. Trust in the Lord at all times. He will be your stronghold and your deliverer.... Please write me, Mary, fully. Tell me all your joys, trials, disappointments, et cetera. In much love, Ellen G. White.--Letter 5, 1861. 1BIO 469 5 Eleven days later Ellen White acknowledged Mary's response to hers of June 6, quoted above. She answered a question about quilted skirts, and told Mary she would find her answer in the next issue of the Review and told her to write again if this did not convince her or settle her mind. She wrote more of the importance of setting a right example, and made a suggestion: 1BIO 469 6 Mary, dear sister, let us covenant together to earnestly seek the Lord and learn wisdom of Him. Oh, for vital godliness! We must be examples to others around us, and never let us be a cause of stumbling. I am very desirous that you should continue to enjoy the free Spirit of God. Do not be content without it. It is your privilege to have it. Let us have strong confidence in God. Come to Him with living faith and let us rely wholly upon God. 1BIO 470 1 Dear Mary, I went up to Oak Hill Cemetery and fixed our babes' graves and also Clara's. Fixed ours exactly alike. Put some pansies on the graves, and some myrtle, and at the foot of the stake put a bunch of tall moss. It looked very pretty. We shall go up again soon and see if the flowers are doing well.... 1BIO 470 2 Mary, fear not to speak to me freely and fully your feelings. Others have no business with what we write. Let us be faithful to each other. Your letter cheered and encouraged me. Love to yourself and John.--Letter 6, 1861. Another Intimate Glimpse of the White Home Life 1BIO 470 3 Two days later, June 19, she wrote to Lucinda Hall, having slipped away from the house to the Review office to find a retired place to write. There was some remodeling being done at their home, which would give them a "good-sized kitchen," a "large bedroom," a "buttery" (pantry), and a dining room. "It is," she wrote, "pound, pound, banging and slamming, tearing down and putting up." She thought Lucinda would be delighted with the improvements. But she was needing help in the home that would free her, as she said, to "do my duty in writing and helping James in his writing." She added: 1BIO 470 4 I cannot do my duty to my family and devote myself to the benefit of God's children too. My mind cannot be everlastingly planning and cutting and contriving and yet be prepared to write for the Review and Instructor and answer the numerous letters sent in to me. I want to know my place and then I will try to fill it. 1BIO 470 5 Lucinda, I was thankful for your help when you were with us. I know that it was a great sacrifice for your mother to have you come so far from home. But if you could come and be with me again the coming winter and spring, I should be perfectly suited.--Letter 27, 1861. 1BIO 470 6 She reported that she was writing an article for the Review on hoops, stating that "this piece has required much study and care, for it is a delicate and important matter." As she brought her letter to a close she wrote of her parents, now living with them: 1BIO 471 1 I must close. My children are as well as usual. Father and Mother are living with us, and they seem so contented and happy. They take care of their room but eat with us. You don't know what a weight of care is removed from me since I can watch over these two aged children. Mother does just as I wish her to, follows every suggestion I make. 1BIO 471 2 I dress her up neat as wax, comb her hair, and she looks like a nice, venerable old lady. Father also tries to please us in every way. We fix him up and he looks real nice.--Ibid. A Second Vision of Civil War Involvement 1BIO 471 3 At Roosevelt, New York, on the weekend of August 3 and 4, James White, spoke on sanctification. He wrote of the meetings as a refreshing season. It was on this occasion, as noted earlier, that a very comprehensive vision was given to Ellen White. Willie White was with his parents on this trip, and witnessed such an experience for the first time. He spoke of it in an address on visions to a group in Takoma Park in 1905. 1BIO 471 4 The first one I witnessed as a little boy in the meetinghouse at Roosevelt, New York. Father had given a short talk. Mother had given a short talk. Father prayed, Mother prayed, and as she was praying, I heard that shout, "Glory." There is nothing like it--that musical, deep shout of "Glory." She fell backward. My father put his arm under her. 1BIO 471 5 In a little while her strength came to her. She stood up in an attitude of one seeing wonderful things in the distance, her face illuminated, sometimes bright and joyous. She would speak with that musical voice, making short comments upon what she saw. Then as she saw darkness in the world, there were sad expressions as she spoke of what she saw. 1BIO 471 6 This continued ten or fifteen minutes. Then she caught her breath, and breathed several times deeply, and then, after a little season of rest, probably five or ten minutes, during which time Father spoke to the people, she arose, and related to the congregation some of the things that had been presented to her.--DF 105b, "The Visions of Ellen White." 1BIO 472 1 Of this vision she wrote: At the conference at Roosevelt, New York, August 3, 1861 ... I was taken off in vision and shown the sin of slavery, which has so long been a curse to this nation.... The North and the South were presented before me.--Testimonies for the Church, 1:264-266. 1BIO 472 2 She seemed to be taken to the very scenes of the war and witnessed the disastrous and disheartening battle of Manassas. 1BIO 472 3 The war fever was to worsen until it became a serious, disruptive element distracting the work of the church in the years 1862 to the early part of 1865. 1BIO 472 4 Of other features of the vision at Roosevelt, Ellen White later wrote "Different churches and families were presented before me."--Ibid., 1:326. The broad diversification of subject matter and the grave import of what was shown to her is revealed by such article titles in volume 1 of the Testimonies between pages 264 and 302 as "Perilous Times," "Organization," and "Duty to the Poor." 1BIO 472 5 The eastern tour, of which the weekend at Roosevelt was a part, terminated September 17 (The Review and Herald, September 24, 1861). This was followed by the conference held in Battle Creek in early October. The New Publishing House 1BIO 472 6 During the autumn months of 1861, the new publishing house in Battle Creek had been constructed. It was a two-story brick building in the form of a Greek cross, providing ample space for the publishing operation. Along with an engraving of the new structure made by Uriah Smith, the Review of December 3 published a little write-up. In this it was noted: 1BIO 472 7 The building is a good one. The material was good, and the builders have shown themselves masters of their business.... The cost of the building, including hoisting apparatus, cistern and eave troughs, new machinery and fixtures to run the engine and press, and a comfortable fitting out of tables, shelves, drawers, chairs, stoves, et cetera, will cost not far from $5,000.--Ibid., December 3, 1861 (see also Ibid., July 16, 1861). 1BIO 473 1 This new structure, it was felt, would provide abundant room for present business and could well take care of foreseeable increases. 1BIO 473 2 For a time the War Between the States had seemed far away. To those in Battle Creek little was taking place, and James and Ellen White were involved in various interests. The third angel's message had not reached into the South, and the church was thus relieved of some concerns. Organization was taking hold rather slowly, but some churches were moving into line. Linked closely with the opposition to organization was a declining regard for the Spirit of Prophecy as manifested in the work of Ellen White. Beginning with the February 4, 1862, issue of the Review and Herald, James White set forth his views in four editorials entitled "Perpetuity of Spiritual Gifts." The next issue carried on the back page James White's appeal for the members to arise and assist B. F. Snook in securing a home for his family in Marion, Iowa. A property valued at $1,300 was available for $500. Snook described it: 1BIO 473 3 "The house is large and roomy, very convenient, with a good well, cellar, et cetera. It has two beautiful lots. Is fronted with large locust trees, and surrounded by about thirteen nice bearing apple trees. It has a good fence."--Ibid., February 11, 1862 1BIO 473 4 White commended the Snook family and took the lead in assisting them: We will give $25 toward getting Brother Snook a home, provided the brethren in Iowa and elsewhere, those who wish to join them, will promptly raise the $475 to make up the required $500.--Ibid. 1BIO 473 5 He described Brother and Sister Snook as loved by those who knew them. He stated: "We can recommend them both in the highest terms to any church that can appreciate faithfulness, intelligence, devotion, and that which is lovely." James White was able to make this offer of $25 from modest profits coming to him from the sale of Bibles, concordances, commentaries, et cetera, and some income from his own literary productions. 1BIO 473 6 The Review of April 8 carried the word that the $500 needed for the Snook home had been raised. The Five-Week Western Tour 1BIO 474 1 In the interest of facilitating organization, and in another attempt to hold things steady in Mauston, Wisconsin, where fanaticism had done its blighting work, on February 19 James and Ellen White were off for a five-week tour in States to the west. In his first report White set forth his feelings and position: 1BIO 474 2 We are enjoying usual health, and most perfect freedom of spirit. We design to go forward by faith and do our duty fully, and instead of mourning over others' errors, seek for freedom, and let others feel the weight of their own wrongs. God has given us a testimony, and He will give us freedom and strength to bear it.--Ibid., March 4, 1862 1BIO 474 3 During the spring months following this trip west, the Whites were at home. Ellen White did considerable writing. Several articles were published in the Review and Herald, and another sixty-four-page testimony pamphlet was advertised for 10 cents on the back page of the Review of May 20: 1BIO 474 4 Testimony for the Church No. 8--This pamphlet of sixty-four pages is now ready. Subjects--How to Confess Christ--Patent Rights--Duty of Husband and Wife--An Unfaithful Watchman--Mauston Fanaticism--Northern Wisconsin--Bogus Holiness--Bible Holiness--The Power of Satan--The Two Crowns--The Future. 1BIO 474 5 These important articles may be read in Testimonies for the Church, 1:303 to 354. The War and the Threatening Draft of Recruits 1BIO 474 6 For several months the Review had been silent on the Civil War, but the issue of June 10 reprinted an item from the New Bedford, Massachusetts, Republican Standard, which drove home to Adventists that they were in troublous times. It opened: 1BIO 474 7 A few weeks ago it was proclaimed with a great flourish of trumpets that the armies of the nation were full, and orders were given to stop recruiting and the enlistment of volunteers. Now it is announced that a call is made for a hundred thousand additional men, to be used "as a reserve." A sudden change seems to have come over the administration, and they appear to be convinced that the struggle in which we are engaged is not to be terminated in any thirty or sixty days, as some of the leading men at the capital have been fond of asserting. 1BIO 475 1 Why is it that a call is to be made for one hundred thousand additional men, from the loyal population of America? Why is this large number to be added to the half million, more or less, who have already been called from the field and the workshop, from the hills of New England, the valleys of New York, and the prairies of the West? 1BIO 475 2 It is because the large army now in the field has been terribly diminished in numbers by the bullets of the rebels on the battle field, the exposures and hardships of the march, or the still more fatal diseases of the camp.--The Review and Herald, June 10, 1862. 1BIO 475 3 Now there loomed before Adventists the almost certain threat of a draft of able-bodied men, something the Sabbathkeeping Adventists had dreaded and hoped would not occur. As the summer wore on, excitement ran high in the Northern communities, and Seventh-day Adventists asked themselves what they would do in the face of such a situation. From their ranks none, or almost none, had enlisted. They had maintained a low profile, but now they were being watched. Writing of this in early 1863, Ellen White explained: 1BIO 475 4 The attention of many was turned to Sabbathkeepers because they manifested no greater interest in the war and did not volunteer. In some places they were looked upon as sympathizing with the Rebellion. The time had come for our true sentiments in relation to slavery and the Rebellion to be made known. There was need of moving with wisdom to turn away the suspicions excited against Sabbathkeepers.--Testimonies for the Church, 1:356. 1BIO 475 5 The story of the involvement of the church in the four years of hostilities will be told in volume 2 of this biography, Ellen G. White, The Progressive Years. ------------------------Chapter 32--(1862) The Year 1862 Closes on an Upbeat 1BIO 476 1 At the weekend conference held in Battle Creek in connection with the annual meeting of the Seventh-day Adventist Publishing Association in October, 1861, those who attended hammered out the basis on which local churches could be organized. They proceeded to organize the Battle Creek church and then the Michigan State Conference. Then the following action was taken: 1BIO 476 2 Resolved, That the first session of the Michigan State Conference of Seventh-day Adventists be held at Monterey, Michigan, October 5-8, 1862.--The Review and Herald, October 8, 1861. First Annual Session of the Michigan State Conference 1BIO 476 3 An early call for this conference session was published in late August, "that all the churches may have ample time for the election and instruction of their delegates" (The Review and Herald, August 26, 1862). As the time neared, a cordial invitation was extended not only to church members in Michigan but to ministers and believers from other States as well. In anticipation of the conference to be held in Monterey, completion was hastened of the "commodious house of worship." It was forty by sixty feet (Ibid., September 16, 1862). Those attending the conference were urged to come "expecting to stay till Tuesday morning, as the business of the [publishing] association and conference will probably hold till Monday night" (Ibid.). There was some misgiving that this conference, being held somewhat away from the center of the State, might be poorly attended. But the fears did not materialize. Uriah Smith, in reporting the gathering, stated: 1BIO 477 1 Brethren were present from all sections of the State, to the number, as it was estimated, of not far from five hundred, besides a few from New York, Ohio, Indiana, and Wisconsin.--Ibid., October 14, 1862. 1BIO 477 2 James White preached Sabbath morning and John Loughborough in the afternoon. Preaching time on Sunday was shared by Moses Hull and James White. Sunday morning some of the residents from the community crowded in. Before the meeting was adjourned at noon the center supports for the floor, thought to be fully adequate, gave way and the floor settled eight inches in the center. The floor was repaired during the noon hour, and meetings continued through Sunday and Monday. Uriah Smith reported: 1BIO 477 3 There were two social meetings, which were seasons of interest and encouragement. Sister White also spoke several times with usual freedom and power, to the acceptance of all lovers of the pure and straight testimony. Her words cannot fail to have effect upon the hearts and lives of those who heard.--Ibid. 1BIO 477 4 Publishing association business was completed on Monday, October 5. The Business Sessions of the Conference 1BIO 477 5 Ministers present belonging to the Michigan Conference were James White, J. H. Waggoner, J. B. Frisbie, John Byington, J. N. Loughborough, Moses Hull, M. E. Cornell, R. J. Lawrence, and Joseph Bates. Bates now resided in retirement in Monterey, only two blocks from the meetinghouse. He was asked to serve as chairman of the conference. 1BIO 477 6 There was much to be accomplished in the business meetings; first, the examination of the standing of the churches, their memberships, and their wishes in relation to being taken into the conference. This accomplished, study was given to ministerial credentials and the assignment of ministers to fields of labor. 1BIO 478 1 Now that there was an official Seventh-day Adventist Church body, with longstanding, acknowledged leaders to guide in the work of the church, particularly in Michigan, attention could be given to more general resolutions. One read: 1BIO 478 2 Whereas, We believe that the Lord has called Brother and Sister White to labor among the churches, and, 1BIO 478 3 Whereas, The state of the cause in the several States demands their labor, therefore, 1BIO 478 4 Resolved, That this conference recommend Brother and Sister White to labor in different States, and assist in organizing conferences and churches, as the way may open before them.--Ibid. Matters for Conference Consideration 1BIO 478 5 The minutes of this conference session set forth some interesting items of business that Elder Sanborn brought from Illinois and Wisconsin, calling for the opinion of the conference: 1BIO 478 6 1. How shall we treat divorced marriages? 1BIO 478 7 2. Shall preachers from other denominations embracing the message preach and baptize among us, on the strength of their former ordination and standing as ministers? 1BIO 478 8 3. Shall young preachers, before being ordained, be allowed to baptize? 1BIO 478 9 4. Shall T. M. Steward have a letter of commendation as a preacher among us?--Ibid. 1BIO 478 10 Steward was the minister deeply involved in the fanaticism that broke out in Mauston, Wisconsin. 1BIO 478 11 After satisfying themselves to the full intent of the first question--and ascertaining that what was involved was the accepting into church membership those couples comprised of individuals who had been divorced on grounds other than the violation of the seventh commandment, actions were taken as follows: 1BIO 478 12 1. Resolved, That the matter of divorced marriages be referred to the conference committee. [Diligent search fails to disclose any report on this perplexing item.] 1BIO 479 1 2. Resolved, That ministers of other denominations, embracing present truth, should give proof of being called to preach the message, and be ordained among us, before administering the ordinances. 1BIO 479 2 3. Resolved, That no person, young or old, should administer the ordinances before being ordained. 1BIO 479 3 4. In reference to Brother Steward's case, it was suggested ...that... further time be allowed.... The conference saw fit to take no action in the matter.--Ibid. 1BIO 479 4 The feeling prevailed that Steward's position was somewhat akin to that of a young minister, allowing him time to give proof of his ministry before endorsing him again for that sacred work. It was felt best, however, to leave the matter without record. 1BIO 479 5 The closing actions of the conference called for the next State conference meeting to be held in Battle Creek, October 2 to 5, 1863, and that the State conferences be invited to meet with them by delegates "in general conference, at our next annual conference." 1BIO 479 6 The subject of a general conference that would bind State conferences together surfaced again from time to time. This would be the crowning step in organization. 1BIO 479 7 Uriah Smith, as he reported the conference, pointed out that "our pilgrimage heavenward lies through a pathway that is rough and thorny," but that the conference at Monterey would be looked back upon as an oasis in the desert. It was clear that organization of churches and conferences was paying off. He observed, "The meetings were harmonious, and the brethren unanimous in their conclusions."--Ibid. Organization of the General Conference 1BIO 479 8 The matter of a meeting referred to as a true "General Conference" could not be put off for a year. By April, 1863, James White was calling for such a meeting to commence Wednesday, May 20, 1863, at 6:00 P.M. "to secure the united and systematic action of the friends of the cause in every part of the wide field" (Ibid., April 28, 1863). At the appointed time, twenty delegates assembled in Battle Creek. They examined and accepted credentials and undertook the work before them. The minutes read: 1BIO 480 1 For the purpose of securing unity and efficiency in labor, the promoting of the general interests of the cause of present truth, and of perfecting the organization of the Seventh-day Adventists, we the delegates from the several State conferences hereby proceed to organize a General Conference, and adopt the following constitution for the government thereof.--Ibid., May 26, 1863. 1BIO 480 2 There were nine articles in the constitution, specifying the name General Conference of Seventh-day Adventists. Three officers were called for--president, secretary, and treasurer--and an executive committee of three, of which the president was to be one. Article Five was perhaps the most important, for it made provision for the uniform distribution of labor and the uniform handling of funds. 1BIO 480 3 An election of officers and an executive committee was the next business. The minutes report an interesting turn: 1BIO 480 4 The committee on nominations reported as follows: For President, James White. Secretary, Uriah Smith. Treasurer, E. S. Walker. Executive Committee, James White, John Byington, J. N. Loughborough.... 1BIO 480 5 On motion the conference proceeded to vote on the nominations presented. Brother White was unanimously chosen president, but declined to serve. After a considerable time spent in discussion, the brethren urging reasons why he should accept the position, and he why he should not, his resignation was finally accepted, and Elder John Byington elected as president in his stead. 1BIO 480 6 The nominations for secretary and treasurer were then ratified. J. N. Andrews and G. W. Amadon were chosen as the remaining members of the executive committee.--Ibid. 1BIO 480 7 Uriah Smith, reporting the conference, declared: Perhaps no previous meeting that we have ever enjoyed was characterized by such unity of feeling and harmony of sentiment. In all the important steps taken at this conference, in the organization of a General Conference, and the further perfecting of State conferences, defining the authority of each, and the important duties belonging to their various officers, there was not a dissenting voice, and we may reasonably doubt if there was even a dissenting thought. Such union, on such points, affords the strongest grounds of hope for the immediate advancement of the cause, and its future glorious prosperity and triumph.--Ibid., p. 204. 1BIO 481 1 Organization in its fullness was at last attained: All could praise God and rejoice. The Last Few Weeks of 1862 1BIO 481 2 But back to the closing weeks of 1862. It was clear that there was a general understanding that James and Ellen White were much needed in the field, to keep in close touch with and build up the churches. Plans for November called for them to attend quarterly meetings in Monterey, November 8 and 9; Wright, November 15 and 16; and Greenville, November 22 and 23. Before the itinerary was over it had stretched to four weeks to include the church at Orleans, November 29 and 30. With the matter of organization largely settled, attention could be focused on spiritual revival. Ellen White's diary for November gives many details of the work done. She and her husband left Battle Creek Friday morning, November 7, for the fifty-mile drive by carriage to Monterey. They arrived very weary. Sabbath morning they began their work, and the Spirit of God led them into a somewhat new and promising line in evangelism, that of special work for the children and youth. A Burden for the Youth of the Church 1BIO 481 3 The diary record reads: In Monterey we held meetings for the benefit of the young. We felt that there had not been that interest manifested for or labor bestowed on the youth that there should have been. Ministering brethren, as they have labored in different places, have seen so much to do to get out important points of truth before the people that they have neglected the young and have failed to reap that harvest which they might.--Manuscript 9, 1862. 1BIO 481 4 As she and James seemed called upon to press forward with this special and promising work, she described what took place: 1BIO 482 1 The meetings held in Monterey for the benefit of the children were, I think, the best and most profitable to the church of any which we attended. As we entreated the young to come to Christ there was not a child present whose heart was not affected. There was nothing like indifference, but all began to seek the Lord and to inquire, "What shall I do to be saved?" 1BIO 482 2 All those who wanted to be Christians and desired the prayers of God's people were invited to occupy the front seats, which by request had been vacated. Here was a cross for the young. We knew if they could take this first step they would gain strength to take the next, for by so doing they testified to all present that they chose to leave sin and the service of Satan and become Christ's followers. 1BIO 482 3 One after another came forward until nearly the whole Sabbath school who were old enough to know what sin was had filled the vacant seats. Oh, how anxious we felt for those dear, weeping children that they might turn to the Lord with full purpose of heart and be accepted of Him! We felt like taking these dear children in the arms of our faith and laying them at the feet of Jesus. We felt assured that He would say, Son, or Daughter, thy sins be forgiven thee. And we knew that the Lord was working for us to bring these dear children into His fold.--Ibid. 1BIO 482 4 This was Sabbath. Tuesday ten young ladies were baptized. Ellen White, writing of it, said that they saw no light in keeping these children six months or a year before being baptized, to see if they were true to their profession. In fact, not even one week. "It was their privilege," she wrote, "to be baptized after they repented and believed."--Ibid. 1BIO 482 5 She mentioned one case in particular: One dear child we deeply sympathized with. Through a constitutional difficulty she had never been able even to witness one baptized. But while she with her young companions sought the Lord, she decided that she must be baptized. She came with her young companions to the water, but her difficulty returned. She could not look upon the water or see any of her young friends baptized. 1BIO 483 1 All had been baptized but her, and she could not be prevailed upon to go into the water. We felt that Satan was opposed to the good work begun with her, and wished to hinder it, and that she must go forward. Her parents, with us, felt that if she left the water unbaptized she would never have strength to follow the example of her Saviour. We all were anxious that she might obtain a victory there. 1BIO 483 2 I put the robe upon her and urged her to go into the water. She hesitated. We looked up in faith to God. My husband on one side and I upon the other and her father entreating her, we tried to encourage her along, yet her peculiar dread of water caused her to shrink. 1BIO 483 3 We persuaded her to move to the edge of the water and have her hands and head wet. She complied. There was a united looking up to God that Satan might not prevail. Her head and hands were wet, and then she moved forward while the administrator several times repeated these words, "In the name of the Lord, move forward." Calmly she went into the water and was buried in the likeness of Christ's death. Calmly she came up out of the water, having followed the divine command, and we all felt rejoiced that we did not consent to let the child go.--Ibid. 1BIO 483 4 The meetings continued the next day, and five young men gave their hearts to the Lord and were baptized. Then James and Ellen White pushed on to Wright, where the church was now well organized. They traveled over rough and muddy roads, with two or three miles of rough logways. For this part of the journey Ellen White walked. Victories at Wright and Orleans 1BIO 483 5 Our meetings in Wright were blessed of God. We labored especially for the young and were encouraged as we saw that our labor was not in vain. Nine Sabbathkeeping children manifested their desire for salvation, and each had strength to take the cross. With broken hearts they bore their testimony.--Ibid. 1BIO 483 6 Wednesday afternoon eleven were baptized, nine of them young people. Then the traveling workers pressed on to Greenville for the meetings of the next weekend. Ellen White wrote: 1BIO 484 1 We traveled Thursday afternoon over crossroads, mud, sloughs, and logways. Again I went on foot a portion of the way because the roads were so bad. We traveled all day Friday to get to Greenville. Arrived there before sundown.--Ibid. 1BIO 484 2 At Greenville efforts to get the church fully organized took the couple's time and strength. There was opportunity for only one meeting for the youth. There was a good response, and seven were baptized. Though they had filled the appointments made for them in this part of Michigan, they felt they could not return to Battle Creek without meeting with the church at Orleans, so they extended their itinerary one more week. After a profitable Sabbath and Sunday there, they started back to Battle Creek, holding some evening meetings en route. As James White reported the month-long carriage trip he commented: 1BIO 484 3 We look back upon this tour with great pleasure, and hope the time is not far distant when discordant notes among us will cease, and order and sweet harmony will prevail, and the Lord will work among our people everywhere.--The Review and Herald, December 9, 1862. Triumphant Year-End Meetings at Battle Creek 1BIO 484 4 With this taste of youth evangelism, it was not difficult for James and Ellen White to plan for year-end meetings in Battle Creek, with special efforts for the children and youth. They recognized that if success were to attend this type of ministry, more than meetings on Sabbath and Sunday were called for; plans were laid for what White termed "protracted meetings." The first was to commence on Tuesday evening, December 23, and carry over the Sabbath, December 27, and then a second series to begin the next Wednesday and continue to Sabbath, January 3. In advertising the meetings in the Review, James White declared that "the brethren will be happy to see a general attendance of the brethren from surrounding towns." He urged, "Come with your children, prepared to labor for the revival of the church, and the conversion of the youth and children."--Ibid., December 23, 1862. A week later he reported that the results of the first few days of meetings were excellent and urged good attendance at the next series that would open Wednesday night and terminate with a baptism Sabbath afternoon. 1BIO 485 1 In the midst of the second series Loughborough and Byington came back to Battle Creek from a tour among the churches to the north. They reported a revival among the youth and children in the meetings they had been holding. God's Spirit was at work. James White's triumphant report of this work with the young people of the church at the close of the old year and the commencement of 1863 reads: 1BIO 485 2 Several brethren came in from other places to enjoy this meeting with us, and the evening commencing the Sabbath we had a full and deeply interesting meeting. Many of the young spoke, among them the eldest son of Elder J. H. Waggoner, whose confession and stated resolutions to be a Christian caused tears of joy to flow. 1BIO 485 3 On the Sabbath [January 3] our place of worship was full. We baptized fifteen, among them our two oldest sons. In the afternoon we had a communion season, in which not far from two hundred participated. We think the Battle Creek church never enjoyed a better Sabbath.--Ibid., January 6, 1863 The Church Prepared for Development and Expansion 1BIO 485 4 With confidence renewed in the Spirit of Prophecy and growing in experience, the Seventh-day Adventist Church with its 3,500 members was on the verge of increasing lines of development. These would include an understanding of the relation of health to religious experience, and lead to the establishment of health and educational institutions. They would also include an understanding that the whole world was before them, to win for Christ and His kingdom those who would lend an ear. What a challenge! ------------------------Appendix A--A Geneological Chart of Ellen Gould Harmon White 1BIO 487 1 [A Geneological Chart of Ellen Gould Harmon White] ------------------------Appendix B--The Experience of William Ellis Foy 1BIO 488 1 In the height of the advent awakening william foy, a light-skinned mulatto residing in New England, was given two or three visions relating to the Second Advent of Christ. Sometime before the disappointment of October 22, 1844, Ellen Harmon heard him speak in beethoven hall in Portland, Maine. Sometime after the 1844 disappointment, unbeknown to Ellen Harmon at first, he was present in a meeting held in the countryside east of portland, toward cape Elizabeth, at which she spoke, telling of her first vision. While she was speaking, foy stood to his feet and praised the lord, declaring that it was just what he had seen. After the meeting he wanted to talk with her, and they had a little visit. 1BIO 488 2 In 1835, foy as a young man, gave his heart to Christ and became a member of the Freewill Baptist Church. Seven years later, in 1842, while he was preparing to take holy orders as an episcopal minister, two visions were given him. Although deeply religious, he was by his own testimony, "opposed to the doctrine of Jesus' near approach." 1BIO 488 3 The visions relating to the near advent of Christ and to last-day events created in him a very definite interest in the advent movement, and he joined others in heralding the message of the expectation of Christ's soon return. 1BIO 488 4 The two initial visions of William Foy, together with a brief sketch of his Christian experience, were published in 1845 in a pamphlet in Portland, Maine. The first vision was given to him on January 18, 1842, while he was attending service in a Boston Church on southark street. Eyewitnesses to the experience testify that he was in vision two and a half hours. A physician who examined him testified that he could find no appearance of life "except around the heart." In his autobiographical account foy declares, "my breath left me." 1BIO 489 1 In the first revelation foy viewed the glorious reward of the faithful and the punishment of sinners. He felt the duty to declare what he had seen to others, but not being instructed to relate the vision, he disclosed it to no one. But he had no peace of mind. In a second revelation given to him, on February 4, 1842, he viewed multitudes of earth, those who had not died and those who had been raised from the dead, being assembled to receive their reward. In connection with this revelation he was instructed, "thou must reveal those things which thou hast seen, and also warn thy fellow creatures to flee from the wrath to come." 1BIO 489 2 Foy's unwillingness to relate to others what had been shown to him stemmed from both the prejudice against any who claimed to have divine revelations and the prejudice against those of his color. He questioned in his mind, "why should these things be given to me to bear to the world?" 1BIO 489 3 A few days later the pastor of the bloomfield street church in boston called upon foy to relate the visions in his house of worship. Reluctantly he consented, and the next evening he found a large congregation assembled awaiting his message. As he began to speak, his fear left him, and he related with great freedom the things that were shown to him, to a congregation that gave rapt attention. 1BIO 489 4 With this as a beginning he traveled for three months, delivering his messages to crowded houses of all denominations. He had a good command of language. As he described the heavenly world, the New Jerusalem, and the compassionate love of Christ, and exhorted the unconverted to seek God, many responded to his entreaties. As his family needed support, after three months in the field, foy retired from public work to labor with his hands. He engaged in such work for three months, and then, feeling impelled to stand before the people, he again took up his public ministry, expecting soon to see his saviour when he should come. When speaking, he wore the clerical robes of the episcopal clergy. 1BIO 489 5 According to J. N. Loughborough, near the time of the expectation in 1844 foy was given a third vision in which were Presented three platforms that he could not understand in the light of his belief in the imminent coming of Christ. According to loughborough, in perplexity foy ceased public work. It is known that in the 1850S and through mid-life he filled positions as a freewill baptist minister in Massachusetts and Maine, and then turned to farming in sullivan county in Maine. While but little is known of his later experience, his tombstone bears the record that he died in 1893. 1BIO 490 1 There is no occasion to question the genuineness of William Foy's experience. Loughborough felt that the visions bore clear evidences of being the genuine manifestations of the spirit of God. More significant, perhaps, is the fact that Ellen White, who as noted above had some acquaintance with him, in an interview in 1912 treated his experience as genuine.--Author. Sources 1BIO 490 2 Df 231. "The Christian experience of William E. Foy, together with the two visions he received in the months of January and February, 1842." Portland: J. and C. H. Pearson, 1845. Ellen G. White Manuscript 131, 1906. Loughborough, J. N. The Great Second Advent Movement. Washington, D.C.: The Review and Herald, 1909, 145-147. ------------------------Appendix C--Stephen Smith and the Unopened Testimony 1BIO 490 3 About a year after he was disfellowshiped, Stephen Smith came to see his errors, confessed, and was restored to fellowship in the church (Ibid., November 25, 1852). This continued for a few months, and then he again became involved in erroneous views and was again disfellowshiped. In 1857 He found his way back again, but only for a short time (Ibid., February 19, 1857; Ibid., March 19, 1857). 1BIO 491 1 At some point in the 1850S, after one of his lapses, Ellen White wrote him a testimony in which she depicted what his life would be if he persisted in the course he was following. When he received the letter he feared that it was a testimony of reproof, so he took it home from the post office and tucked it deep in a trunk, still unopened and unread. 1BIO 491 2 For nearly thirty years Stephen Smith was out of the church, opposing his former brethren, mean and cutting in his criticism. Mrs. Smith remained faithful, and the Review and Herald Came weekly to their home. Then one day Smith picked it up and read an article from Ellen White. He continued to read her weekly articles and found they spoke to his heart, and he began to soften. 1BIO 491 3 In 1885 E. W. Farnsworth, son of William Farnsworth, of Washington, New Hampshire, was holding revival meetings in the little Washington Church. Smith had known him as a boy, and he walked twelve miles to attend the sabbath meeting. He heard farnsworth preach on the rise and development of the remnant church. The sermon over, Smith Rose to his feet and asked for the privilege of speaking. The audience, who knew him well, expected a perfect blast of criticism and meanness. 1BIO 491 4 "I don't want you to be afraid of me, brethren," he said. "I have not come to criticize you. I have quit that kind of business." Then he reviewed the past, his hatred of church organization, his joining one opposition party after another, which he had seen go down and their sympathizers come to confusion. "Facts," said he, "are stubborn things, but the facts are that those who have opposed this work have come to naught, while those who have been in sympathy with it have prospered, have grown better, more devoted and godlike. Those who have opposed it have learned only to fight and debate. They have lost all their religion. 1BIO 491 5 "No honest man can help seeing that God is with them and against us. I want to be in fellowship with this people in heart and in the church." Smith intended to stay over in Washington for the meeting on the next Sabbath, but on Wednesday he thought of the letter from Ellen White in his trunk at home. Feeling he could not wait to read it, he started out early Thursday morning and trudged the twelve miles home and soon had the unopened envelope in his hands. He tore it open and read its contents. 1BIO 492 1 Back again in Washington on Sabbath he heard farnsworth preach on the spirit of prophecy in the remnant church. When the sermon was over he was on his feet again. Here is what he said: 1BIO 492 2 "I received a testimony myself twenty-eight years ago. I took it home and locked it up in my trunk, and I never read it till last Thursday." He said he did not believe this testimony, although he did not know a word there was in it. He was afraid to read it, fearing it would make him mad. But, said he, "I was mad all the time, nearly." Finally, he said: 1BIO 492 3 Brethren, every word of the testimony for me is true, and I accept it. And I have come to that place where I finally believe they [the testimonies] all are of God, and if I had heeded the one God sent to me as well as the rest, it would have changed the whole course of my life, and I should have been a very different man. 1BIO 492 4 Any man that is honest must say that they lead a man toward God and the Bible always. If he is honest, he will say that; if he won't say that, he is not honest. 1BIO 492 5 If I had heeded them, they would have saved me a world of trouble. The testimonies said there was to be no more "definite time" preached after the '44 movement, but I thought that I knew as much as an old Woman's visions, as I used to term it. May God forgive me! But to my sorrow, I found the visions were right, and the man who thought he knew it all was all wrong, for I preached the time in 1854, and spent all I had when if I had heeded them, I should have saved myself all that and much more. The testimonies are right and I am wrong. 1BIO 492 6 After talking for some time, he concluded, "Brethren, I am too old to undo what I have done. I am too feeble to get out to our large meetings, but I want you to tell our people everywhere that another rebel has surrendered."--From a letter written by E. W. Farnsworth to EGW, July 15, 1885. 1BIO 492 7 A real change took place in Stephen Smith's life and experience, and he was remembered in his later years as a kind, sweet, wholehearted Seventh-day Adventist. ------------------------Ellen G. White: The Progressive Years: 1862-1876 (vol. 2) 2BIO 11 1 Chapter 1--(1863) A Year to Be Remembered 2BIO 23 1 Chapter 2--(1863) The Continuing Struggle to Establish Church Order 2BIO 34 1 Chapter 3--(1863) Seventh-day Adventists and the Civil War in the United States 2BIO 46 1 Chapter 4--(1863) Meeting Two Major Problems 2BIO 59 1 Chapter 5--(1863) The White Family Escapes to the East 2BIO 73 1 Chapter 6--(1864) Learning to Practice Health Reform 2BIO 83 1 Chapter 7--(1864) An Intensive Course in Methods of Reform 2BIO 99 1 Chapter 8--(1864-1865) The War and Its Unexpected Close 2BIO 110 1 Chapter 9--(1865) Health--How to Keep It, How to Lose It 2BIO 128 1 Chapter 10--(1866) The Agonizing Year of Captivity 2BIO 145 1 Chapter 11--(1866) Rebellion in Iowa 2BIO 157 1 Chapter 12--(1867) Liberated at Last--The Sweet and the Bitter 2BIO 176 1 Chapter 13--(1867) Advancement in Health Reform 2BIO 192 1 Chapter 14--(1867) Battle Creek and the Health Institute 2BIO 205 1 Chapter 15--(1867-1868) Dreams, Testimony No. 13, and the Tour East 2BIO 221 1 Chapter 16--(1868) Bearing Testimony by Voice and Pen 2BIO 239 1 Chapter 17--(1868) The First Annual Camp Meetings 2BIO 266 1 Chapter 18--(1869) A Year to Regroup and Prepare to Advance 2BIO 279 1 Chapter 19--(1870) At Last the Tide Turns 2BIO 297 1 Chapter 20--(1870-1871) Further Steps Toward Health Reform 2BIO 312 1 Chapter 21--(1871) Restructuring for a Sound Future--1 2BIO 325 1 Chapter 22--(1871-1872) Restructuring for a Sound Future--2 2BIO 341 1 Chapter 23--(1872) A Surprise Vacation in the Rocky Mountains 2BIO 356 1 Chapter 24--(1872-1873) James and Ellen White Discover California 2BIO 372 1 Chapter 25--(1873) The Call for a School 2BIO 385 1 Chapter 26--(1873) Colorado Interlude 2BIO 401 1 Chapter 27--(1874) Progressive Steps in Evangelism in the Far West 2BIO 414 1 Chapter 28--(1874) Publishing and Preaching in Oakland 2BIO 424 1 Chapter 29--(1874) The Prophet-Apostle Relationship 2BIO 446 1 Chapter 30--(1874) James White Again in the Saddle 2BIO 459 1 Chapter 31--(1875) Leading in Significant Advances 2BIO 475 1 Chapter 32--(1875) Finishing a Successful Year 2BIO 491 1 Appendix A--Relation to Church Fellowship 2BIO 495 1 Appendix B--Recipe for "gems" 2BIO 496 1 Appendix C--Two Meals a Day ------------------------Chapter 1--(1863) A Year to Be Remembered 2BIO 11 1 Of the visions given to Ellen White, one of the ones most remembered by Seventh-day Adventists was that of June 6, 1863--the health reform vision. But this was but one of the significant events of the year. As the year opened, the Civil War--the war between the States of the United States, sparked by the issues of slavery--had reached a point of vital concern to Seventh-day Adventists. Testimony No. 9, with its lead article, "The Rebellion," came from the press in early January. In May the structure of church organization was completed in a one-day session at which the several State conferences were linked together into a General Conference. Moses Hull, one of the few ministers of the church, left its ranks to join the spiritualists. In the autumn James and Ellen White took their family to the East to get their children away from distracting war influences in Battle Creek, but before the year ended they had lost their eldest son in death. It was truly a momentous year. We will begin its story with the health reform vision. Eyes Focus on the Tragic Inroads of a Dreaded Epidemic 2BIO 11 2 The Review and Herald of January 6 carried on the lower right-hand corner on the next-to-the-last page a report that four Adventists in Catlin, New York, had died of the dread disease diphtheria. One was a housewife of 22, two were children 8 and 11, and one a youth of 20. Two were children in one family. 2BIO 11 3 A month before, two of the four obituary notices listed diphtheria as the cause of death. The first, written by J. and A. M. Mears, of Lovett's Grove, Ohio, read: 2BIO 12 1 That fatal scourge, diphtheria, is in our midst, and many are dying of it. Our little daughter, Elizabeth, died of it, October 31, after an illness of twenty days, aged 3 years, 11 months, and 24 days. 2BIO 12 2 We feel the loss of our little one, but can say with Job, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." We feel to exclaim with the psalmist, "God is our refuge and strength, a very present help in trouble."--The Review and Herald, December 9, 1862. 2BIO 12 3 Helplessly physicians and parents reached out for means of combating the disease. The Review of January 13, 1863, reprinted an item, taken from an Illinois paper, under the title "The Diphtheria Scourge in Western Illinois." A portion of it read: 2BIO 12 4 The diphtheria has been raging throughout the country to an alarming extent, and seems, to a great extent, to baffle the skill of physicians. It is confined almost exclusively to children, and when once under headway, death is almost certain to be the result. It will pass through whole towns, missing scarcely a family, and in some instances whole families of children have been swept away by it. 2BIO 12 5 The obituaries appearing in the Review gave evidence in support of this frightening note. It reported that in a neighboring town, Moline, a place known "for its healthiness," a hundred children had been swept away, leaving parents terrified. 2BIO 12 6 For the medical world, and for almost everyone, these were days of great ignorance in health lines. Bacteria and viruses were unknown. When disease struck, the symptoms were treated with poisonous drugs, alcohol, and blisters and bleeding. Across from the page in the Review that carried the reprint from Illinois, an item was published that the editors felt might help some stricken families: 2BIO 12 7 Cure for Diphtheria. A lady of Port Byron, Cayuga County, New York, cured six children (five of them her own) of diphtheria by the following remedy: "When the symptoms are first discovered, take Spanish flies, pound and mix with Venice turpentine, spread it on a piece of soft cloth, and bind it over the throat, which will raise a blister, and soon remove the disease from the throat."--Farmers' and Miners' Journal. 2BIO 13 1 Just below this is a four-line item reading: 2BIO 13 2 In the town of Pompey, Onondaga County, New York, there were two families containing eight interesting and apparently healthy children. Within two weeks seven of the eight were carried off by diphtheria. Two of the Three White Children Stricken 2BIO 13 3 There was anxiety in every home in Battle Creek. Would the dread disease strike and lay low some of the precious children? 2BIO 13 4 And then it happened! In the first week of February two of James and Ellen White's three boys complained of severe sore throats and high fever, and they could hardly utter a word--undeniable, frightening symptoms. They had diphtheria. 2BIO 13 5 Fortunately--in the providence of God, no doubt--there had come into their hands, probably through an "exchange" of papers at the Review office, either the Yates County Chronicle, of Penn Yan, New York, or some journal quoting from it, an extended article entitled "Diphtheria, Its Causes, Treatment and Cure." It was written by Dr. James C. Jackson, of Dansville, New York. How eagerly James and Ellen White read it. It made sense, and they immediately put its prescriptions into use, following every detail. The treatment called for was simple--employing only a washtub, towels, sheets, and blankets--but demanded diligent attention and earnest labor. In great detail Dr. Jackson pointed out the procedures that would bring relief and finally a cure. These were attained by the simple means we today call hydrotherapy--with proper baths, packs, rest, and fresh air, and above all, absence of anxiety. 2BIO 13 6 Jackson reported that over a period of years, while employing these means in hundreds of cases involving young and old, not one patient had been lost. The methods he set forth were those that he, a physician with a good understanding of physiology, had reasoned out and put together. He stated: "Our success has been so great, while as yet our plan of treatment has been so simple, as really to introduce a decided change in the medical practice in the particular disease, in this locality. I do not know of a physician of any school in this town who has not practically abandoned the administration of cathartics in cases of diphtheria, and ...adopted in fact our method."--Ibid., February 17, 1863 2BIO 14 1 He further reported: Whereas great numbers of persons, four years ago, died of the disease in this town, and whose deaths caused a real panic among the people, the disease has become no more to be feared than any other morbid condition of the body common to our people. Owing to our residence here [he and associate physicians operated a water cure institution in Dansville, New York], and as the result of our teachings on the subject of health or to some silent influence affecting the views of the people of this town, there is much more care given to the conditions of living of children, especially in the cold season of the year, than formerly.--Ibid. 2BIO 14 2 To James and Ellen White, who already highly valued "air, water, and light" as "God's great remedies" (Ibid., February 10, 1863), what Dr. Jackson wrote made more sense than either drugs or a poultice of Spanish flies compounded with turpentine. The symptoms had overtaken their children very rapidly, and the Whites lost little time in carrying out--scrupulously--the directions of Dr. Jackson. They had appointments to speak in Convis, Michigan, on Sabbath and Sunday, February 7 and 8. By following Jackson's method of treating diphtheria, which involved the better part of Friday night, on Sabbath morning they saw that they could safely leave the sick children in the hands of those who helped in the home. They drove the fifteen miles to Convis Sabbath morning and took services both morning and afternoon, meeting with new converts to the Adventist message. 2BIO 14 3 Sabbath evening they returned to Battle Creek for another night of broken sleep as they treated and watched over the children. Sunday morning they were off again to Convis for morning and afternoon meetings, as promised (Ibid.). 2BIO 14 4 While the White children were making a speedy recovery, Ellen White was called one evening to the home of Moses Hull and his wife. Their oldest child, 6 years old, had been suddenly and severely stricken. The parents themselves were in Monterey, holding evangelistic meetings. As reported by James White in the Review, "Mrs. White pursued the same course of treatment as with our own children, and the child appeared well the next morning."--Ibid., February 17, 1863 2BIO 15 1 As significant as the events of that week were to James and Ellen White, the pressing needs of the cause, particularly as they related to the war and the state of the churches, and confusion in the field brought about by ill-advised moves in organizing churches, left little time for the experience to become more than a passing incident. They had simply employed home remedies in combating a passing illness. James White hastened into print the Jackson article, which had been so helpful to them in their hour of emergency, on the first page of the next issue of the Review, "out of a sense of duty" to the readers. He introduced its eight columns with a two-paragraph note recounting his and Ellen's experience. But no future reference is made to the article, and seemingly it made no lasting impact upon James and Ellen White. 2BIO 15 2 It was a time of many issues and many pressures. But it was also a time of the dawning, on their part, of a concern in health matters. On the same Review page that reported the two trips to Convis while the children were being treated for diphtheria, James White inserted an editorial entitled "Pure Air." This article was motivated, most likely, by overheating and improper ventilation in schoolhouses and churches where they had meetings, and by reading Dr. Jackson's article, in which the importance of fresh air, properly employed, was strongly advocated. After vividly presenting the baleful effects of the hot and stuffy atmosphere that pervaded some places of worship and inhibited both the Spirit of God and the minister in accomplishing their missions, he quoted four lines from a five-stanza poem credited to "M. H. L.": Throw open the window and fasten it there, Fling the curtain aside, and the blind, And give free entrance to heaven's pure air; 2BIO 15 3 'Tis the life and the health of mankind. 2BIO 16 1 He remarked how the farmers, who perhaps could not read, knew how to take care of their horses in winter, to preserve their health; yet some, in caring for meeting rooms, act like "idiots," creating health-imperiling conditions. He closed his editorial by referring to his and his wife's personal practice: 2BIO 16 2 We usually sleep with two windows open at opposite sides of the room, summer and winter, and take a cold-water sponge bath in the morning; hence a healthy atmosphere, not destroyed by heat, is most congenial to our feelings. But few men have as strong lungs as we have, notwithstanding they were once broken down and weak. 2BIO 16 3 But few women have the strength of lungs that Mrs. White has, though she has been given over by physicians to die with consumption. 2BIO 16 4 Had we allowed ourselves to be smothered in close sleeping rooms, and given up to every pain and ache of the lungs, and throat, and head, and kept up a perpetual dosing with this and that medicine, we might now be silent in death, or dragging out a miserable existence, of no benefit to anyone. Air, water, and light are God's great remedies. If the people would learn to use these, doctors and their drugs would be in less demand.--Ibid., February 10, 1863 The Health Vision at Otsego, Michigan 2BIO 16 5 The spring months were a time of demanding activities leading up to the General Conference session, an important meeting already mentioned. 2BIO 16 6 On the back page of the May 26 issue of the Review appeared a woodcut of the Michigan tent, followed by a notice that read: 2BIO 16 7 Providence permitting, the Michigan tent will be pitched in Otsego, Allegan County, Michigan, May 28, to remain as long as the interest may demand. R. J. Lawrence M. E. Cornell 2BIO 16 8 When the notice was repeated the next week, it was followed by the statement: 2BIO 16 9 Brother and Sister White intend to be at the tent meeting at Otsego, Michigan, Sabbath and first-day, June 6 and 7.--Ibid., June 2, 1863 2BIO 17 1 Otsego is about thirty miles northwest of Battle Creek. To give support to Lawrence and Cornell in the evangelistic meeting, James and Ellen White started for the place by carriage on Friday morning, June 5, along with Mr. and Mrs. George Amadon and several other families. Willie White, at the time nearing his ninth birthday, later recalled that his father was weary from the burdens he was carrying, particularly as they related to organization. Now, with the General Conference organized, he was relaxed but still somewhat depressed. The Whites were entertained at the Aaron Hilliard home a few miles west of the town. The Amadons and others came in for worship as the Sabbath was opening. 2BIO 17 2 Ellen White was asked to lead in prayer. She did so, pleading fervently with God. As she prayed for James, who was close by, she moved to his side, laid her hand on his shoulder, and poured out her heart. Then her voice changed, and she was heard to exclaim, "Glory to God!" Martha Amadon, daughter of John Byington, the newly elected president of the General Conference, described the scene: 2BIO 17 3 Those present at the time this vision was given will never forget the heavenly influence that filled the room. The cloud passed from the mind of Elder White, and he was full of praise to God. 2BIO 17 4 Many who have witnessed these things have often wished a description could be given of the servant of God when thus under the influence of the Holy Spirit--the illumination of the countenance, the graceful gestures of the hands, the dignity attending every movement, the musical intonations of the voice sounding as from a distance, and many, many other things which give an eyewitness confidence in their heavenly origin.... She was in vision about forty-five minutes."--DF 105, "The Otsego Vision of 1863." 2BIO 17 5 Many matters were opened up to her in this vision, but it is noted particularly for what was shown to her in regard to health, the responsibility of all to live in harmony with principles that would prevent sickness and yield good health. This was shown to her in the practical setting of her husband's experience. 2BIO 18 1 The vision was given at the setting of the sun, Friday evening; she wrote it out shortly after. In the White Estate files is the handwritten draft of the document, bearing a dateline of "Sabbath, June 6, 1863." [The sun having set friday evening, June 5, the new day had begun. In referring to the vision, June 6 is given as the date. In subsequently reporting various phases of what was revealed in the vision, both June 5 and June 6 are cited. See Testimonies for the Church, 1:390, 433, 449, 517; and The Review and Herald, October 8, 1867. See also the Comprehensive Index to the Writings of Ellen G. White, p. 2980, Colossians 1.] It opens: 2BIO 18 2 I was shown some things in regard to my husband and myself. I saw that Satan was persevering in his efforts to destroy our usefulness. I saw that we neither understood the depth and keenness of the heart trials of the other. Each heart was peculiarly sensitive; therefore each should be especially careful not to cause the other one shade of sadness or trial. Trials without will come, but strong in each other's love, each deeply sympathizing with the other, united in the work of God, can stand nobly, faithfully together, and every trial will only work for good if well borne.--Manuscript 1, 1863. 2BIO 18 3 In a somewhat panoramic portrayal, there passed before her a sketchy view of some of the events that led James to sadness and discouragement. She wrote: 2BIO 18 4 We have had a laborious position, but God has had a care, His hand has sustained, and that is why we have not been distracted and the mind injured. We are not as bad off as my husband feared.... 2BIO 18 5 I saw that my husband's mind should not be crowded and overtaxed; his mind must have rest, and he must be left free to write and attend to matters which others cannot attend to.... 2BIO 18 6 I saw that now we should take special care of the health God has given us, for our work was not yet done. Our testimony must yet be borne and would have influence. I saw that I had spent too much time and strength in sewing and waiting upon and entertaining company. I saw that home cares should be thrown off. The preparing of garments is a snare; others can do that. God had not given me strength for such labor. We should preserve our strength to labor in His cause, and bear our testimony when it is needed. 2BIO 19 1 The matter of their health was brought to view, involving many important points for them and for Seventh-day Adventists generally: 2BIO 19 2 I saw that we should encourage a cheerful, hopeful, peaceful frame of mind, for our health depends upon our doing this. I saw that it was duty for everyone to have a care for his health, but especially should we turn our attention to our health, and take time to devote to our health, that we may in a degree recover from the effects of overdoing and overtaxing the mind. The work God requires of us will not shut us away from caring for our health. The more perfect our health, the more perfect will be our labor. More Specific Counsel on Health 2BIO 19 3 As she continued in this first writing of the vision she blended what pertained more particularly to her and her husband and what was directed to others: 2BIO 19 4 I saw that when we tax our strength, overlabor and weary ourselves much, then we take colds and at such times are in danger of diseases taking a dangerous form. We must not leave the care of ourselves for God to see to and to take care of that which He has left for us to watch and care for. It is not safe nor pleasing to God to violate the laws of health and then ask Him to take care of our health and keep us from disease when we are living directly contrary to our prayers. 2BIO 19 5 I saw that it was a sacred duty to attend to our health, and arouse others to their duty, and yet not take the burden of their cases upon us. Yet we have a duty to speak, to come out against intemperance of every kind--intemperance in working, in eating, in drinking, and in drugging--and then point them to God's great medicine, water, pure soft water, for diseases, for health, for cleanliness, and for a luxury.... 2BIO 19 6 Then there was a call for an active ministry on the part of James and Ellen White along health lines: 2BIO 20 1 I saw that we should not be silent upon the subject of health, but should wake up minds to the subject. I saw that our children should be instructed, and we should take time to teach them, and to study their dispositions; that we should be firm and decided, but gain their love. It does them no good to be censured and talked to in an ordering tone. 2BIO 20 2 We should study what treatment would have the best influence on us, and then should pursue the same course with our children. They have our minds. They are sensitive, quick to feel. They do not mean to be wrong, but they have a great battle before them. They need the help of their parents, who have experience. None can help them as well as we. We should take special care to interest ourselves in all their pursuits. The time which belongs to our children, company has claimed. We should not rob our children of our society, but let them find their highest pleasure with us.--Ibid. 2BIO 20 3 This vision opened up new responsibilities to James and Ellen White. They were to lead in guiding the denomination into new fields of investigation and application of basic health principles. They were to forge ahead as teachers in the area of health. The vision also called for practical applications in their own home and with their own children. Were all these things within the range of possibility? Could they measure up to the task? Diversified Counsel in the June 6 Vision 2BIO 20 4 This was only one phase of the vision given that Friday evening in the Hilliard home in Otsego. It touched their personal experience closely, and she wrote of that first. 2BIO 20 5 There was counsel for the Monterey church and also another nearby church. Volume 1 of the Testimonies carries several articles based on the vision of June 6 (there probably were others, not specifically dated): "The Minister's Wife," pages 449-454 "Dangers of the Young," pages 390-405 "The Work of God and Moses Hull," pages 433-437 2BIO 20 6 But the vision of June 6, 1863, will be remembered as introducing the health message to the church. Wrote Ellen White: 2BIO 21 1 It was at the house of A. Hilliard, at Otsego, Michigan, June 6, 1863, that the great subject of health reform was opened before me in vision.--The Review and Herald, October 8, 1867. Relating to Others What She was Shown 2BIO 21 2 What Ellen White had been shown in the vision at the Hilliard home was so different from concepts commonly held at the time that it was with hesitancy she faced the bidding in the vision to take the lead in guiding Seventh-day Adventists and others to a way of life in harmony with nature's laws. When she was in the home of Dr. H. S. Lay, he pressed her to tell him what she had been shown. Reluctantly she acceded, explaining that much of what was presented to her was so different from the ordinarily accepted views that she feared she could not relate it so that it could be understood. She protested that she was not familiar with medical language and hardly knew how to present it. In the conversation that followed, she set forth in simple language what she later reduced to writing in the extended chapter entitled "Health" now found in Spiritual Gifts,, Volume IV. 2BIO 21 3 She was shown the contrast between what was so painfully visible in the human race today, on the one hand, and Adam and Eve in Eden; they were noble in stature, perfect in symmetry and beauty, sinless, and in perfect health. "I inquired," she stated, "the cause of this wonderful degeneracy, and was pointed back to Eden."--4SGg 120. It was the disobedience of our first parents, leading to intemperate desires and violation of the laws of health, that had led to degeneracy and disease. She began with eating habits; these included the use of meat--she referred to the risks incurred of contracting disease thereby, because of the increasing prevalence of disease among animals. She also detailed the harmful effects of overeating and of eating too frequently. 2BIO 21 4 She mentioned the use of stimulants and narcotics, speaking particularly of alcohol, tobacco, tea, and coffee. She emphasized the importance of cleanliness of person and of the home and its premises, the importance of physical exercise and of the proper exercise of the will. She told of what she was shown concerning the value of water in the treatment of disease, and the value of pure air and sunshine. She spoke of how those who looked only to God to keep them from sickness, without doing what was in their power to maintain good health, would be disappointed, for God intended they should do their part. She emphasized that in order to preserve health, temperance in all things is necessary--in labor, in eating and drinking, and in the exercise of the privileges of the marriage relation. It was a broad vision. She wrote it out as she was able, first in the article entitled "Health" in Spiritual Gifts,, Volume IV, and shortly thereafter in the six How to Live pamphlets. She expanded the subject still more in later articles and books. ------------------------Chapter 2--(1863) The Continuing Struggle to Establish Church Order 2BIO 23 1 As the organization of churches followed rather quickly the evangelistic efforts of Seventh-day Adventist ministers, church leaders often dealt with men and women who had recently come into the Adventist faith from various religious backgrounds or from no religious background at all. Many had much to learn and experience. What is more, this was the "remnant" church of the last days, against which Satan had declared war. In the Eastern States the progress was slow but steady. In the Western States organization was undertaken under the leadership of ministers who held variant views and positions; some were extreme and others were lax. 2BIO 23 2 In Michigan there was steady and gratifying progress, with the Battle Creek church leading out. But in nearby States there were trouble spots. In Iowa at the turn of the year some members were involved in rebellion. In Ohio there were opposition and disunion. In Wisconsin fanaticism had reigned; T. M. Steward and his wife had been involved in spurious visions, and problems still loomed. 2BIO 23 3 Announcement was made of the availability of Testimony No. 9. 2BIO 23 4 A communication from B. F. Snook, president of the Iowa Conference, [Within a short time Snook himself led in a rebellion and dropped out of the work of the Church.] reported in the Review and Herald of January 6, 1863, on the "rebel conference," made up of those "Adventists who oppose organization and Sister White's visions": the item mentioned the resolutions passed by this dissident group on November 27, 1862. This rebellion had been precipitated by the proposal that the Iowa Conference organize as outlined in the Review. The Dissident Group in Iowa 2BIO 24 1 Snook recounted the origin of the dissident group: 2BIO 24 2 When the subject of organization was first spoken of in the Review [some of the Sabbathkeeping Adventists in Marion, Iowa] began to murmur and complain. Soon a meeting was called for to investigate the visions. In the interim I had a conversation with the main leader of the rebellion, in which he said, "I will admit that all that Sister White has yet seen is according to the Advent doctrine." 2BIO 24 3 "Then," said I, "you must admit that her visions are good so far." He assented that they were. "Now," said I, "my impression is that if it were not for the fact that her visions are against your tobacco, you would receive them." 2BIO 24 4 "Yes," said he; "because she is against me I will be against her."--Ibid., January 6, 1863 2BIO 24 5 Snook continued: He was the leader of the rebellion, and he was led by tobacco with which Satan baited the hook which he was fast upon. The cry of separation was then raised.... After a lapse of some weeks the subject of organization was again talked of. Those who opposed the visions said it would be best for us to organize, that it would be no worse for them, and they would meet with us as they had done before.... 2BIO 24 6 The brethren then who were ready went into ... organization. The rest in a short time went off by themselves and established another meeting.--Ibid. 2BIO 24 7 The spirit of the group was further made plain at their conference held November 27, 1862, in the charge that "one object of organization was to secure the recognition of Brother White as the 'latter-day Moses.'"--Ibid. 2BIO 24 8 The next issue of the Review carried an article from the pen of Uriah Smith titled "The Secession Movement in Iowa"; it characterized the situation as "the anti-vision movement which has been inaugurated in Iowa" (Ibid., January 13, 1863). This was accompanied by a Smith editorial of three columns titled "Do We Discard the Bible by Endorsing the Visions?" The editorial was obviously aimed at holding the lines steady in that critical time when companies of Sabbathkeeping Adventists were moving into church organization. Smith introduced a telling illustration: 2BIO 25 1 Suppose we are about to start upon a voyage. The owner of the vessel gives us a book of directions, telling us that it contains instructions sufficient for our whole journey, and that if we will heed them, we shall reach in safety our port of destination. 2BIO 25 2 Setting sail, we open our book to learn its contents. We find that the author lays down general principles to govern us in our voyage, and instructs us as far as practicable, touching the various contingencies that may arise, till the end; but he also tells us that the latter part of our journey will be especially perilous; that the features of the coast are ever changing by reason of quicksands and tempests; "but for this part of the journey," says he, "I have provided you a pilot, who will meet you, and give you such directions as the surrounding circumstances and dangers may require; and to him you must give heed." 2BIO 25 3 With these directions we reach the perilous time specified, and the pilot, according to promise, appears. But some of the crew, as he offers his services, rise up against him. "We have the original book of directions," say they, "and that is enough for us. We stand upon that, and that alone; we want nothing of you." 2BIO 25 4 Who now heed that original book of directions? those who reject the pilot, or those who receive him, as that book instructs them? Judge ye. 2BIO 25 5 But some ... may meet us at this point like this: "Then you would have us take Sister White as our pilot, would you?" 2BIO 25 6 It is to forestall any efforts in this direction that this sentence is penned. We say no such thing. What we do say is distinctly this: that the gifts of the Spirit are given for our pilot through these perilous times, and wherever and in whomsoever we find genuine manifestations of these, we are bound to respect them, nor can we do otherwise without insofar rejecting the Word of God, which directs us to receive them. Who now stand upon the Bible, and the Bible alone?--Ibid. Extreme Positions in Wisconsin 2BIO 25 7 Some months before this, as the believers in Wisconsin were moving to organize, a view was given to Ellen White of the influences at work and the discouraging results: 2BIO 25 8 Satan has used as agents individuals professing to believe a part of present truth, while they were warring against a part. Such he can use more successfully than those who are at war with all our faith. His artful manner of bringing in error through partial believers in the truth has deceived many, and distracted and scattered their faith. This is the cause of the divisions in northern Wisconsin. Some receive a part of the message, and reject another portion. Some accept the Sabbath and reject the third angel's message; yet because they have received the Sabbath they claim the fellowship of those who believe all the present truth.--Testimonies for the Church, 1:326. 2BIO 25 9 As she wrote at length she referred to honest souls who would see the "straight chain of present truth" with harmonious connections, link after link uniting into a great whole. Referring again to Wisconsin, she declared: 2BIO 25 10 Had professed Sabbathkeepers in Wisconsin earnestly sought and labored to be in union with the prayer of Christ, to be one as He is one with the Father, Satan's work would have been defeated. If all had sought to be in union with the body, the fanaticism which has brought so deep a strain upon the cause of present truth in northern Wisconsin would not have arisen; for it is the result of drawing off from the body, and seeking to have an original, independent faith, regardless of the faith of the body.--Ibid., 1:327. The Unwise Course Followed at Marquette, Wisconsin 2BIO 26 1 In Marquette, some twenty or thirty miles from Mauston, T. M. Steward and his wife recently had been involved in fanaticism, claiming Mrs. Steward had received visions. Of the course taken there, Ellen White wrote: 2BIO 26 2 In the last vision given at Battle Creek I was shown that an unwise course was taken at Marquette in regard to the visions at the time of the organization of the church there. There were some in Marquette who were God's children, and yet doubted the visions. Others had no opposition, yet dared not take a decided stand in regard to them.... The false visions and fanatical exercises, and the wretched fruits following, had an influence upon the cause in Wisconsin to make minds jealous of everything bearing the name of visions. 2BIO 27 1 All these things should have been taken into consideration, and wisdom exercised. There should be no trial or labor with those who have never seen the individual having visions, and who have had no personal knowledge of the influence of the visions. Such should not be deprived of the benefits and privileges of the church, if their Christian course is otherwise correct, and they have formed a good Christian character.--Ibid., 1:327, 328. 2BIO 27 2 Present-day applications of these statements should take their context into consideration. It is clear that there were unusual circumstances that should be judiciously recognized. 2BIO 27 3 The setting was that of a community of believers in Christ's second advent who kept the seventh-day Sabbath. They were newly come to these positions, and most likely held divergent views on many points. Further it was a community of people whose next-door neighbors, and perhaps those who had brought the Sabbath and Second Advent truths to them, had within recent months been involved in fanaticism and false visions. Now steps were being taken to lead these new believers into organization and church discipline. Ellen White points out that "all these things should have been taken into consideration, and wisdom exercised." 2BIO 27 4 Also, at this time, publications from the pen of Ellen White were limited to two small volumes and eight testimony pamphlets. Opportunity for the relatively new believers in Wisconsin to judge the matter on the basis of its fruits had been very limited. These are the circumstances that led Ellen White to write as she did. She continued: 2BIO 27 5 Some, I was shown, could receive the published visions, judging of the tree by its fruits. Others are like doubting Thomas; they cannot believe the published Testimonies, nor receive evidence through the testimony of others, but must see and have the evidence for themselves. 2BIO 28 1 Such must not be set aside, but long patience and brotherly love should be exercised toward them until they find their position and become established for or against. If they fight against the visions, of which they have no knowledge; if they carry their opposition so far as to oppose that in which they have had no experience, and feel annoyed when those who believe that the visions are of God speak of them in meeting, and comfort themselves with the instruction given through vision, the church may know that they are not right. 2BIO 28 2 God's people should not cringe and yield, and give up their liberty to such disaffected ones. God has placed the gifts in the church that the church might be benefited by them; and when professed believers in the truth oppose these gifts, and fight against the visions, souls are in danger through their influence, and it is time then to labor with them, that the weak may not be led astray by their influence.--Ibid., 1:328, 329. 2BIO 28 3 The testimony included the following sidelight: 2BIO 28 4 I was shown the case of Sister H. She was presented before me in connection with a professed sister who was strongly prejudiced against my husband and myself, and opposed to the visions. This spirit had led her to love and cherish every lying report in regard to us and the visions, and she has communicated this to Sister H. She has had a bitter spirit of war against me, when she had no personal knowledge of me. She was unacquainted with my labors, yet has nourished the most wicked feelings and prejudice against me, and has influenced Sister H, and they have united together in their bitter remarks and speeches.--Ibid., 1:329. Wrong Use of the Visions 2BIO 28 5 In Testimony No. 9, published in January, 1863, Ellen White devoted a chapter to the wrong use of the visions. In it she refers to the counsel quoted above from Number 8. She writes of some who were misusing the visions in Iowa, and of the patience and care that should be exercised in leading new believers into an understanding of the place of the visions in the church. At the same time, she gave counsel on dealing with dissident elements among those who had been long in the message: 2BIO 29 1 Some of our brethren have had long experience in the truth and have for years been acquainted with me and with the influence of the visions. They have tested the truthfulness of these testimonies and asserted their belief in them. They have felt the powerful influence of the Spirit of God resting upon them to witness to the truthfulness of the visions. If such, when reproved through vision, rise up against them, and work secretly to injure our influence, they should be faithfully dealt with, for their influence is endangering those who lack experience.--Ibid., 1:382, 383. 2BIO 29 2 She declared: Ministers should have compassion of some, making a difference; others save with fear, pulling them out of the fire. God's ministers should have wisdom to give to everyone his portion of meat and to make that difference with different persons which their cases require. 2BIO 29 3 The course pursued with some in Iowa who are unacquainted with me has not been careful and consistent. Those who were, comparatively, strangers to the visions have been dealt with in the same manner as those who have had much light and experience in the visions.--Ibid., 1:382. 2BIO 29 4 Through this experience the church was finding its way in dealing with a very sensitive and yet very vital matter relating to its welfare. [See appendix A, "relation to church fellowship," for a significant statement by F. M. Wilcox. He was a longtime editor of the Review and Herald and one of the five trustees appointed by Ellen White to care for her writings.] 2BIO 29 5 In one of the chapters published in May, 1862, in Testimony No. 8, Ellen White told how she was shown, in regard to James and herself, that Satan had sought in various ways to destroy their usefulness and even to take their lives: 2BIO 29 6 He had laid his plans to remove us from the work of God; he had come in different ways, and through different agencies, to accomplish his purposes; but through the ministration of holy angels he had been defeated. 2BIO 30 1 I saw that in our journeying from place to place, he had frequently placed his evil angels in our path to cause accident which would destroy our lives; but holy angels were sent upon the ground to deliver.... I saw that we had been the special objects of Satan's attacks, because of our interest in and connection with the work of God.--Ibid., 1:347. 2BIO 30 2 One way the great adversary sought to cripple the work of James White was in the circulation of rumors and falsehoods regarding his business integrity and honesty. Such criticism centered in northern Wisconsin, influenced by T. M. Steward (see Ibid., 1:311-323). But criticisms were being heard from other areas where organization had been resisted. In early 1863 the Battle Creek church took steps to halt the malicious criticism. They recognized that James White's reputation was not only of great value to him but also to "those who may be connected with the cause." At a business meeting convened on Sunday, March 29, actions were taken to clear his name: 2BIO 30 3 Resolved, That we, the church of Seventh-day Adventists of Battle Creek, deem it our duty to take measures to ascertain the grounds of the charges, complaints, and murmurs that are in circulation, that they may be sustained, and action taken accordingly, or may be proved to be groundless, and the envenomed mouth of calumny and slander be effectually stopped. 2BIO 30 4 Resolved, That we appoint Brethren U. Smith, G. W. Amadon, and E. S. Walker, a committee to take this matter in charge.--The Review and Herald, March 31, 1863. 2BIO 30 5 The breadth of the proposed investigation is seen in the next action taken by the church: 2BIO 30 6 Resolved, That we hereby earnestly request all those far and near who think they have any grounds of complaint against Elder White, all who have handed to him means that he has not appropriated as directed, all who think that he has wronged the aged, the widow, and the fatherless, or that he has not in all his dealings in temporal matters manifested the strictest integrity, probity, and uprightness, to immediately report their grievances, and the grounds upon which they base them, to Uriah Smith, chairman of the above named committee, that they may be received previous to the middle of May next.--Ibid. 2BIO 31 1 Testimonials were solicited from all who had had dealings with James White since the beginning of his public ministry. These were to be laid before the coming General Conference session, called for late May. 2BIO 31 2 In a last-page note in the next issue of the Review, White called attention to the action of the Battle Creek church. He stated: 2BIO 31 3 The church deemed it necessary, for the good of the cause, that there should be an investigation of our business career connected with the cause, and a printed report made. If flying reports be true, we should be separated from the cause. If an open and critical investigation proves them false, a printed report in the hands of the friends of the cause with which we have been connected may, in some instances at least, paralyze the tongue of slander.--Ibid., April 7, 1863 2BIO 31 4 He urged a prompt response "for the sake of the cause." The Call for a General Conference 2BIO 31 5 The same issue of the Review carried the call for a meeting of General Conference, at which it was hoped that church organization could be rounded out by binding the State conferences together in a unified body of believers across the land. The delegates were called to meet on Wednesday, May 20. The notice stated: 2BIO 31 6 The several conference committees in the different States are requested to send delegates, or letters at their discretion. The brethren in those localities where there is no State conference can also be represented in the conference by delegates or letters.--Ibid. 2BIO 31 7 On Wednesday afternoon, May 20, twenty ministers and laymen assembled in Battle Creek were ready to present their credentials. The conference moved into its work, in organizing the General Conference of Seventh-day Adventists, as noted elsewhere (Ellen G. White: The Early Years, pp. 479-481). The conference elected John Byington as president; Uriah Smith, secretary; and E. S. Walker, treasurer. James White was first unanimously elected to the presidency, but he thought it best to let another carry that responsibility. Byington would be joined by J. N. Andrews and G. W. Amadon, making an executive committee of three. The main thrust of the conference related to organization in both the State conferences and the General Conference. Further Business of the Conference 2BIO 32 1 The wording was brief, but the results were far-reaching. Actions were taken relating to the publication of charts for use in public proclamation of the message: a new prophetic chart, and one on the Ten Commandments (Ibid., May 26, 1863). 2BIO 32 2 The General Conference took action regarding the survey of James White's business integrity: 2BIO 32 3 As no one had reported any grievances pertaining to the subject in hand, according to the request in the Review, the committee could only report that fact to the conference, and place in its hands the more than threescore and ten fervent testimonials which have been received on the other side, with the recommendation that, as it seemed that no one dared appear, to sustain the aforesaid reports, some action be taken by this conference to show the falsity of these reports, and vindicate before the world the character and course of Brother White.... 2BIO 32 4 Resolved, That the committee employed by the Battle Creek church be empowered to act further in this matter in behalf of this conference, and prepare for publication a record of the action of the Battle Creek church relative to the accusations against Brother James White, and the substance of the responses received.--Ibid. 2BIO 32 5 It was thought well to hold open the time for reports on White for another two months. The report finally appeared in the form of a forty-page pamphlet, which was circulated under the title Vindication of the Business Career of Elder James White. The introduction to the pamphlet, signed by the committee of three, declared that "no one has reported himself aggrieved." It added: 2BIO 33 1 His enemies have thus betrayed their utter want of confidence in the work they have been doing. Their silence has sealed their ignominy. Hereafter, in view of this fact, none will be willing to place themselves in the contemptible position of circulating such reports, except those whose enmity and prejudice overcome their convictions of right and reason.--Vindication of the Business Career of Elder James White, pp. 3, 4. 2BIO 33 2 The "Vindication" pamphlet consists of the signed statements of some seventy individuals who were well acquainted with White; many of these had had business dealings with him. 2BIO 33 3 The conference was the first official General Conference session. It marked the completion of the organizational structure among Seventh-day Adventists. Attendance was such that meetings were held in the tent on the green across the street from the Review office. Uriah Smith, in his editorial report, declared: 2BIO 33 4 Taking a general view of this meeting as a religious gathering, we hardly know what feature of the joyful occasion to notice first. We can say to the readers of the Review, Think of everything good that has been written of every previous meeting, and apply it to this. All this would be true, and more than this. 2BIO 33 5 Perhaps no previous meeting that we have ever enjoyed was characterized by such unity of feeling and harmony of sentiment. In all the important steps taken at this conference, in the organization of a General Conference, and the further perfecting of State conferences, defining the authority of each, and the important duties belonging to their various officers, there was not a dissenting voice, and we may reasonably doubt if there was even a dissenting thought. Such union, on such points, affords the strongest grounds of hope for the immediate advancement of the cause, and its future glorious prosperity and triumph.--Ibid., May 26, 1863 2BIO 33 6 This step in organization brought the church into a unified denominational structure in time to meet the emergencies of the military draft, and prepared to make advance steps as the health message came, through vision, two weeks after the session. ------------------------Chapter 3--(1863) Seventh-day Adventists and the Civil War in the United States 2BIO 34 1 Even before the first shots of the Civil War were fired, Ellen White, at Parkville, Michigan, on January 12, 1861, had been given a view of the coming conflict and its ferocity. The philosophy behind the war, and its ultimate outcome, had been opened up to her in the vision at Roosevelt, New York, on August 3, 1861. In Testimony No. 7 she opened her statement with words that threw light on the whole situation: 2BIO 34 2 God is punishing this nation for the high crime of slavery. He has the destiny of the nation in His hands. He will punish the South for the sin of slavery, and the North for so long suffering its overreaching and overbearing influence.--Testimonies for the Church, 1:264. 2BIO 34 3 Making reference to the vision of August 3, she declared that she was "shown the sin of slavery, which has so long been a curse to this nation." She referred to the unconscionable law of the land, the "fugitive slave law" that required the return to their masters of any slaves who escaped to the North. This, she said, was "calculated to crush out of man every noble, generous feeling of sympathy that should rise in his heart for the oppressed and suffering slave." Months earlier she had written: 2BIO 34 4 The law of our land requiring us to deliver a slave to his master, we are not to obey; and we must abide the consequences of violating this law. The slave is not the property of any man. God is his rightful master, and man has no right to take God's workmanship into his hands, and claim him as his own.--Ibid., 1:202. 2BIO 35 1 When the laws of men conflict with the Word and law of God, we are to obey the latter, whatever the consequences may be.--Testimonies for the Church, 1:201, 202. 2BIO 35 2 As to slavery, she declared: God's scourge is now upon the North, because they have so long submitted to the advances of the slave power. The sin of Northern proslavery men is great. They have strengthened the South in their sin by sanctioning the extension of slavery; they have acted a prominent part in bringing the nation into its present distressed condition.--Ibid., 1:264. 2BIO 35 3 She provided the following insight into the situation: I was shown that many do not realize the extent of the evil which has come upon us. They have flattered themselves that the national difficulties would soon be settled and confusion and war end, but all will be convinced that there is more reality in the matter than was anticipated.... 2BIO 35 4 The North and South were presented before me. The North have been deceived in regard to the South. They are better prepared for war than has been represented. Most of their men are well skilled in the use of arms, some of them from experience in battle, others from habitual sporting. They have the advantage of the North in this respect, but have not, as a general thing, the valor and the power of endurance that Northern men have.--Ibid., 1:264-266. The Battle of Manassas 2BIO 35 5 Ellen White was in vision taken to the scene of the Battle of Manassas; she was shown God's hand in what took place there: 2BIO 35 6 I had a view of the disastrous battle at Manassas, Virginia. It was a most exciting, distressing scene. The Southern army had everything in their favor and were prepared for a dreadful contest. The Northern army was moving on with triumph, not doubting but that they would be victorious. Many were reckless and marched forward boastingly, as though victory were already theirs. 2BIO 36 1 As they neared the battlefield, many were almost fainting through weariness and want of refreshment. They did not expect so fierce an encounter. They rushed into battle and fought bravely, desperately. The dead and dying were on every side. Both the North and the South suffered severely. The Southern men felt the battle, and in a little while would have been driven back still further. The Northern men were rushing on, although their destruction was very great. 2BIO 36 2 Just then an angel descended and waved his hand backward. Instantly there was confusion in the ranks. It appeared to the Northern men that their troops were retreating, when it was not so in reality, and a precipitate retreat commenced. This seemed wonderful to me. 2BIO 36 3 Then it was explained that God had this nation in His own hand, and would not suffer victories to be gained faster than He ordained, and would permit no more losses to the Northern men than in His wisdom He saw fit, to punish them for their sins. And had the Northern army at this time pushed the battle still further in their fainting, exhausted condition, the far greater struggle and destruction which awaited them would have caused great triumph in the South. 2BIO 36 4 God would not permit this, and sent an angel to interfere. The sudden falling back of the Northern troops is a mystery to all. They know not that God's hand was in the matter.--Ibid., 1:266, 267. 2BIO 36 5 Thus was revealed God's guiding hand in the affairs of the war. 2BIO 36 6 The Battle as Seen by a Southern Lieutenant Colonel W. W. Blackford, a lieutenant colonel in the Southern Army, in his book War Years With Jeb Stuart, gave a stirring account of what happened at Manassas in the battle of July 21, 1861: 2BIO 36 7 It was now about four o'clock and the battle raged with unabated fury. The lines of blue were unbroken and their fire vigorous as ever while they surged against the solid walls of gray, standing immovable in their front. It was on that ridge earlier in the day Jackson won the name of Stonewall. 2BIO 36 8 But now the most extraordinary spectacle I have ever witnessed took place. I had been gazing at the numerous well-formed lines as they moved forward to the attack, some fifteen or twenty thousand strong in full view, and for some reason had turned my head in another direction for a moment, when someone exclaimed, pointing to the battlefield, "Look! Look!" 2BIO 37 1 I looked, and what a change had taken place in an instant. Where those well-dressed, well-defined lines, with clear spaces between, had been steadily pressing forward, the whole field was a confused swarm of men, like bees, running away as fast as their legs could carry them, with all order and organization abandoned. In a moment more the whole valley was filled with them as far as the eye could reach. 2BIO 37 2 They plunged through Bull Run wherever they came to it, regardless of fords or bridges, and there many were drowned. Muskets, cartridge boxes, belts, knapsacks, haversacks, and blankets were thrown away in their mad race, that nothing might impede their flight. In the reckless haste, the artillery drove over everyone who did not get out of their way. Ambulance and wagon drivers cut the traces and dashed off on the mules. In [their] crossing Cub Run, a shell exploded in a team and blocked the way and twenty-eight pieces of artillery fell into our hands. 2BIO 37 3 Blackford's description of the disorderly and unaccounted-for retreat is vivid: 2BIO 37 4 By stepping or jumping from one thing to another of what had been thrown away in the stampede, I could have gone long distances without ever letting my foot touch the ground, and this over a belt forty or fifty yards wide on each side of the road. 2BIO 37 5 Numbers of gay members of Congress had come out from Washington to witness the battle from the adjacent hills, provided with baskets of champagne and lunches. So there was a regular chariot race when the rout began, with the chariots well in the lead, as was most graphically described by the prisoners I captured and by citizens afterwards.... Some of their troops, north of Bull Run, did not participate in the panic, and some did not throw away their arms, but the greater part must have done so, from the quantities we found.--W. W. Blackford, War Years With Jeb Stuart, pp. 34, 35 (see also DF 956). 2BIO 38 1 Years later a Mr. Johnson, who had been among the Confederate forces, told J. N. Loughborough: 2BIO 38 2 "I stood not four rods from General Beauregard when that stampede began. Beauregard had their cannons loaded with chain shot, and was about to fire. He looked toward the advancing host, and cried out: 'The Yanks are all retreating. Don't fire the guns."' Brother Johnson said, "Had they fired that charge, they would have mowed everything down before them to the earth."--Pacific Union Recorder, March 21, 1912. 2BIO 38 3 What was unclear and puzzling to the Southern generals, and in fact to almost everyone, was clearly opened up in early 1862 to members of the remnant church in Testimony No. 7. The Church Given a Preview 2BIO 38 4 The Union and the Confederate forces, having gained a glimpse of the involvements and proportions of the struggle ahead, began to dig in for a long and bitter conflict. Near the close of the year the government appointed a day for the nation to unite in fasting and prayer. On Sabbath, January 4, 1862, God disclosed to Ellen White in vision many elements relating to the war, its prosecution, the philosophy behind it, the protracted struggle ahead, and the futility of national fasts, under the circumstances. 2BIO 38 5 It seems impossible to have the war conducted successfully, for many in our own ranks are continually working to favor the South, and our armies have been repulsed and unmercifully slaughtered on account of the management of these proslavery men. Some of our leading men in Congress also are constantly working to favor the South. 2BIO 38 6 In this state of things, proclamations are issued for national fasts, for prayer that God will bring this war to a speedy and favorable termination. I was then directed to Isaiah 58:5-7: ... "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?" ...I saw that these national fasts were an insult to Jehovah. He accepts no such fasts.--Testimonies for the Church, 1:256, 257. 2BIO 39 1 This put Seventh-day Adventists in a vantage position with an understanding of what to expect. In the lead article in Testimony No. 7, Ellen White declared: 2BIO 39 2 Thousands have been induced to enlist with the understanding that this war was to exterminate slavery; but now that they are fixed, they find that they have been deceived, that the object of this war is not to abolish slavery, but to preserve it as it is.... 2BIO 39 3 In view of all this, they inquire: If we succeed in quelling this rebellion, what has been gained? They can only answer discouragingly: Nothing. That which caused the rebellion is not removed. The system of slavery, which has ruined our nation, is left to live and stir up another rebellion. The feelings of thousands of our soldiers are bitter.--Ibid., 1:254, 255. 2BIO 39 4 Referring to the treachery of Congressmen and of Union Army officers who were sympathetic with the South, she declared, "As this war was shown to me, it looked like the most singular and uncertain that has ever occurred."--Ibid., 1:256. As to international repercussions she stated: 2BIO 39 5 I was shown that if the object of this war had been to exterminate slavery, then, if desired, England would have helped the North. But England fully understands the existing feelings in the Government, and that the war is not to do away slavery, but merely to preserve the Union; and it is not for her interest to have it preserved.--Ibid., 1:258. Bounties to Encourage Enlistment 2BIO 39 6 For a time to those in Battle Creek, the war seemed far away. Little was happening on the battlefields, and James and Ellen White were involved in the various church interests. 2BIO 39 7 But as the war progressed, the President issued calls for more soldiers. Each State was required to furnish a certain quota of men for each call, and this in turn was apportioned to each county, city, and ward. If the number of those who freely volunteered failed to reach the required quota, it would become necessary to institute a draft. To avoid this, ways had to be found to encourage the enlistment of men to make up the required number. To promote enlistment, citizens' committees were formed in many municipalities; they arranged to offer bounties to be paid to recruits. Beginning at $25, they were soon raised to as high as $100 as more and more men were called to the front. 2BIO 40 1 Because Seventh-day Adventists were particularly anxious to avoid the threatened draft, which would involve Sabbathkeepers, James White heartily participated in the matter of raising funds to pay attractive bonuses to volunteers. Seventh-day Adventists as a rule were conscientiously opposed to the bearing of arms, yet they felt it to be their duty to join to raise money for the payment of the bonuses offered to volunteers who had no religious scruples against Army service. 2BIO 40 2 James White, J. P. Kellogg, and other leading Adventists attended and took part in a number of mass meetings of Battle Creek citizens. In these meetings there was free discussion of the activities of the war, but particularly the problem of furnishing the quota of men, if possible, without the necessity of the draft. White made it clear that Sabbathkeeping young men had not refrained from volunteering because they were cowards or ease-loving. Though they were generally poor, they would willingly contribute as freely as the well-to-do. 2BIO 40 3 W. C. White recounts: James White would relate to his wife some of his experiences in these mass meetings. Several of his associates would appoint him as their representative to offer their pledges to the fund at the most opportune time. So he would say in the meeting, "In behalf of my friend, A. B., who is subject to the draft, I am authorized to subscribe_____dollars. Also in behalf of my friend, C. D., who is not subject to the draft, but who is willing to share the burden of the bonus fund, I am authorized to subscribe _____dollars."--DF 320, "The Spirit of Prophecy and Military Service," p. 6. 2BIO 40 4 With no end of the war in sight, the church faced the certain threat of a national draft of able-bodied men. As the summer wore on, excitement ran high in the Northern communities; Seventh-day Adventists asked themselves what they would do in such a situation. From their ranks none, or almost none, had enlisted. They had maintained a low profile, but now they were being watched. Writing of this in early 1863, Ellen White explained: 2BIO 41 1 The attention of many was turned to Sabbathkeepers because they manifested no greater interest in the war and did not volunteer. In some places they were looked upon as sympathizing with the Rebellion. The time had come for our true sentiments in relation to slavery and the Rebellion to be made known. There was need of moving with wisdom to turn away the suspicions excited against Sabbathkeepers.--Ibid., 1:356. [1.6] James White's Article "The Nation" 2BIO 41 2 By August, 1862, it seemed to James White that something must be said. He placed an editorial in the Review and Herald of August 12 titled "The Nation." In this article he expressed his own opinion of the responsibility for the acts of the drafted soldiers. This was to cause considerable controversy. He wrote: 2BIO 41 3 For the past ten years the Review has taught that the United States of America were a subject of prophecy, and that slavery is pointed out in the prophetic word as the darkest and most damning sin upon this nation. It has taught that Heaven has wrath in store for the nation which it would drink to the very dregs, as due punishment for the sin of slavery. And the anti-slavery teachings of several of our publications based upon certain prophecies have been such that their circulation has been positively forbidden in the slave States. Those of our people who voted at all in the last Presidential election, to a man voted for Abraham Lincoln. We know of not one man among Seventh-day Adventists who has the least sympathy for secession. 2BIO 41 4 But for reasons which we will here state, our people have not taken that part in the present struggle that others have.... 2BIO 41 5 The position which our people have taken relative to the perpetuity and sacredness of the law of God contained in the Ten Commandments is not in harmony with all the requirements of war. The fourth precept of that law says, "Remember the sabbath day, to keep it holy": the sixth says, "Thou shalt not kill." But in the case of drafting, the government assumes the responsibility of the violation of the law of God, and it would be madness to resist. He who would resist until, in the administration of military law, he was shot down, goes too far, we think, in taking the responsibility of suicide.--The Review and Herald, August 12, 1862. (Italics supplied.) 2BIO 42 1 In words of commendation and praise he referred to the United States, its government, and its laws: 2BIO 42 2 We are at present enjoying the protection of our civil and religious rights, by the best government under heaven. With the exception of those enactments pressed upon it by the slave power, its laws are good.... Whatever we may say of our amiable President, his cabinet, or of military officers, it is Christlike to honor every good law of our land. Said Jesus, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's" (Matthew 22:21). Those who despise civil law should at once pack up and be off for some spot on God's footstool where there is no civil law.--Ibid. 2BIO 42 3 He then declared that "for us to attempt to resist the laws of the best government under heaven, which is now struggling to put down the most hellish rebellion since that of Satan and his angels, ...would be madness." He added: 2BIO 42 4 Those who are loyal to the government of Heaven, true to the constitution and laws of the Ruler of the universe, are the last men to "sneak" off to Canada, or to Europe, or to stand trembling in their shoes for fear of a military draft. Is God their Father? He is a mighty God. "Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing" (Isaiah 40:15).--Ibid. 2BIO 42 5 In explanation and defense of James White's position ventured on the draft--when it should come--a few weeks later Ellen White, in the heat of a very earnest discussion with various ones who were divided on the matter of the responsibility for actions of soldiers drafted into military service, declared: 2BIO 43 1 I was shown the excitement created among our people by the article in the Review headed, "The Nation." Some understood it in one way, and some another. The plain statements were distorted, and made to mean what the writer did not intend. He gave the best light that he then had. It was necessary that something be said.--Testimonies for the Church, 1:356. 2BIO 43 2 She wrote a statement that bridged several months of history: I was shown that some moved very indiscreetly in regard to the article mentioned. It did not in all respects accord with their views, and instead of calmly weighing the matter, and viewing it in all its bearings, they became agitated, excited, and some seized the pen and jumped hastily at conclusions which would not bear investigation. Some were inconsistent and unreasonable. They did that which Satan is ever hurrying them to do, namely, acted out their own rebellious feelings.--Ibid. 2BIO 43 3 James White's editorial was broad, covering many points in the relation that he suggested Seventh-day Adventists should take toward the issues and the government. But most readers focused attention on his opinion that in regard to the draft, it was the government, not the draftee, that was fully responsible for any violations of God's laws. 2BIO 43 4 The Review of August 26 carried his appeal for "any well-written articles, calculated to shed light upon our duty as a people in reference to the present war." Mrs. T. M. Steward of Wisconsin had written to Ellen White inquiring on some points relating to the war, and the draft that seemed imminent. Ellen answered this August 19, 1862, just a week after the editorial had appeared. Without special light on the matter, a fact that she clearly acknowledged, she advocated a moderate stance: 2BIO 43 5 I am not fully settled in regard to taking up arms, but this looks consistent to me. I think it would please the enemy for us to obstinately refuse to obey the law of our country (when this law is not against our religious faith) and sacrifice our lives. It looks to me that Satan would exult to see us shot down so cheaply, for our influence could not have a salutary influence upon beholders, as the death of the martyrs. No, all would think we were served just right, because we would not come to the help of our imperiled country. Were our religious faith at stake, we should cheerfully lay down our lives and suffer for Christ. 2BIO 44 1 Now is the time we are to be tested, and the genuineness of our faith proved. Those who have merely professed the faith, without an experience, will be brought into a trying place. Young and old should now seek for an experience in the things of God. A superficial work will not avail now. We must have the principles of truth wrought deep in the soul, and practice it in our life, and then we shall be girded with strength in the day of trouble and conflict before us. We must trust in God now. His arm will sustain us.--Letter 7, 1862. 2BIO 44 2 And God did sustain the believers, and He provided a way of escape when the crisis finally came months later. The War and the Work of the Church 2BIO 44 3 The perplexities incident to the war increased as the rate of bounty was raised, necessitating still heavier calls for means from Seventh-day Adventists. Workers in the field reported difficulties in connection with attempts in evangelism. William Ingraham reported the Illinois tent was laid up because it was useless to pitch the tent in new fields during the war excitement (The Review and Herald, August 19, 1862). In Iowa J. H. Waggoner and B. F. Snook were arrested under martial law and detained till they secured a certificate from the county judge "setting forth their place of residence, their present occupation and calling." The judge advised them to repair immediately to their homes, as they would be daily more and more liable to troubles and difficulties (Ibid., August 26, 1862). 2BIO 44 4 From Rochester, New York, M. E. Cornell reported: The war excitement was so great we had to adjourn for two nights. Our tent was used for the war meetings. I never saw such an excitement as there is here in Rochester. The streets are blocked up with the tents of recruiting officers. The stores are all closed up 3:00 to 6:00 P.M., and all are trying to induce men to enlist. War meetings every night.--Ibid. 2BIO 45 1 Yet the difficulties that attended the holding of public efforts created compensating conditions. The troubles and perplexities sobered the hearts of ministers and laity. They sought the Lord more earnestly, they were more zealous in missionary activity in the communities where they lived, and the Lord blessed them with the salvation of many souls. 2BIO 45 2 Then in January, 1863, relief came to the ranks of Seventh-day Adventists in a comprehensive message penned by Ellen White in Testimony No. 9. The advertisement for the pamphlet appeared in the first issue of the Review published in the new year. It read: 2BIO 45 3 Testimony for the Church, No. 9, will be ready in a few days. It will be sent by mail, postpaid, for 12 cents a copy. Subjects--The war, and our duty in relation to it--Duty of parents and children--Danger of our ministers, et cetera.--Ibid., January 6, 1863 2BIO 45 4 It was again advertised three issues later, as follows: "Subjects--The war--Our duty in relation to it--Spirits lead our army, et cetera, et cetera" (Ibid., January 27, 1863). Believers had been reaching out for guidance. It was promised in this little forty-eight-page pamphlet. 2BIO 45 5 The content of this intriguing Testimony will await discussion till the issues of the military draft are dealt with in chapter 4. Slavery and War Issues 2BIO 45 6 At this time a series of articles was running through the Review under the title "The Bible No Refuge for Slavery." Wrote James White, "The subject of slavery naturally enough is being agitated more or less throughout the country. Believers in present truth are often met by opponents with the assertion that slavery is upheld by the Bible; and requests have been sent in that something be given on the subject through the Review."--Ibid., February 3, 1863. In accordance with the request, extracts from a book authored by Luther Lee were begun in the February 3 issue and were run as first-page articles for a period of three months. ------------------------Chapter 4--(1863) Meeting Two Major Problems 2BIO 46 1 The announcement on January 6, 1863, that in a few days there would be available to Seventh-day Adventists Testimony No. 9, with the lead article being on the war and Adventists' duty in relation to it, brought assurance to the hearts of many, especially men of draft age and their families. Whether the article was based on a single vision or on several, we do not know, but Ellen White's repeated reference to what she was shown or what she saw makes it clear that a vision or visions formed the immediate background. The visions at Parkville, Michigan, January 12, 1861; at Roosevelt, New York, August 3, 1861; and at Battle Creek, January 4, 1862, put Adventists in the unique position of knowing, first, of the coming war and its ferocity and long duration, and then, its philosophy, with the assurance that God had a controlling hand in the affairs of the nation. They had an inside view of victories and losses and the potential of its becoming an international conflict. 2BIO 46 2 Now, a year later, there was further light for the church whose members regarded as binding the claims of the Ten Commandments, and who now faced the prospects of a national military draft. The counsel filled a good portion of the original Testimony pamphlet, and may be found in volume 1 of the current Testimonies, under the chapter title "The Rebellion," pages 355-368. True to its advance notice, it contained counsel as to how Seventh-day Adventists should relate to the war. There was as yet no national draft. The men in the Army had volunteered for military service, thus surrendering all claims they might have to positions of conscience. It was on this basis that Ellen White wrote as she did. Conscription, although a real threat, was yet months away. Forecasts of the War's Outcome 2BIO 47 1 Again Ellen White presents to the church insights given her as to the final outcome of the conflict, and one reason that it was so protracted. 2BIO 47 2 God is punishing the North, that they have so long suffered the accursed sin of slavery to exist; for in the sight of heaven it is a sin of the darkest dye. God is not with the South, and He will punish them dreadfully in the end.--Testimonies for the Church, 1:359. 2BIO 47 3 In the heart of the article there is further assurance, given at a time when the outlook was particularly dark: 2BIO 47 4 I saw that God would not give the Northern army wholly into the hands of a rebellious people, to be utterly destroyed by their enemies. I was referred to Deuteronomy 32:26-30.--Testimonies for the Church, 1:365. 2BIO 47 5 She quoted the scripture referred to, which points out that were it not for the manner in which enemies would look upon God's just dealing with His wayward people, blaming God for an appropriate retribution for a rebellious course of action, He would rally to their deliverance. Ellen White's remarks closed with the repetition of the view of the outcome: 2BIO 47 6 I saw that both the South and the North were being punished. In regard to the South, I was referred to Deuteronomy 32:35-37: "To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted?"--Testimonies for the Church, 1:368. Strange Factors at Work 2BIO 47 7 Separated from the full context of the chapter, the above statements concerning God's relation to those involved in the conflict may seem severe. However, her portrayal of conditions, no doubt based on both special insights and reports of what was going on, sets the stage. There were, among statesmen and generals, disloyalties, treachery, greed, and determination to use the war for personal advancement and supremacy. These elements removed from the Union forces the singleness of purpose necessary to reach a quick victory, and the crime of slavery prevented success to attend the South. In addition, Ellen White brings to view in this chapter another factor--that of the spiritualistic influence of evil angels guiding some of the generals in their decisions and strategies: 2BIO 48 1 Very many men in authority, generals and officers, act in conformity with instructions communicated by spirits. The spirits of devils, professing to be dead warriors and skillful generals, communicate with men in authority and control many of their movements. One general has directions from these spirits to make special moves and is flattered with the hope of success. Another receives directions which differ widely from those given to the first. Sometimes those who follow the directions given obtain a victory, but more frequently they meet with defeat.--Ibid., 1:363, 364. 2BIO 48 2 She contrasted the guidance God would give with that of the great adversary, Satan himself: 2BIO 48 3 The great leading rebel general, Satan, is acquainted with the transactions of this war, and he directs his angels to assume the form of dead generals, to imitate their manners, and exhibit their peculiar traits of character. The leaders in the army really believe that the spirits of their friends and of dead warriors, the fathers of the Revolutionary War, are guiding them. 2BIO 48 4 If they were not under the strongest fascinating deception, they would begin to think that the warriors [supposedly] in heaven (?) did not manifest good and successful generalship, or had forgotten their famed earthly skill. 2BIO 48 5 Instead of the leading men in this war trusting in the God of Israel, and directing their armies to trust in the only One who can deliver them from their enemies, the majority inquire of the prince of devils and trust in him. Deuteronomy 32:16-22. Said the angel: "How can God prosper such a people? If they would look to and trust in Him; if they would only come where He could help them, according to His own glory, He would readily do it."--Testimonies for the Church, 1:364, 365. Counsel to Seventh-day Adventists 2BIO 49 1 Ellen White set forth principles that should guide Seventh-day Adventists in their relation to the war. 2BIO 49 2 I was shown that God's people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith. In the army they cannot obey the truth and at the same time obey the requirements of their officers. There would be continual violation of conscience. Worldly men are governed by worldly principles.... But God's people cannot be governed by these motives.... 2BIO 49 3 Those who love God's commandments will conform to every good law of the land. But if the requirements of the rulers are such as conflict with the laws of God, the only question to be settled is: Shall we obey God, or man?--Ibid., 1:361, 362. (Italics supplied.) 2BIO 49 4 When this statement was published in January, 1863, there was not yet a draft. Military service in the Union forces was on an enlistment basis. 2BIO 49 5 In connection with the attitude Seventh-day Adventists should take to the war, Ellen White wrote on what their relation should be to the government of the nation: 2BIO 49 6 I saw that it is our duty in every case to obey the laws of our land, unless they conflict with the higher law which God spoke with an audible voice from Sinai, and afterward engraved on stone with His own finger. "I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people." 2BIO 49 7 He who has God's law written in the heart will obey God rather than man, and will sooner disobey all men than deviate in the least from the commandment of God. God's people, taught by the inspiration of truth, and led by a good conscience to live by every word of God, will take His law, written in their hearts, as the only authority which they can acknowledge or consent to obey. The wisdom and authority of the divine law are supreme.--Ibid., 1:361. Instruction Concerning the Imminent Draft 2BIO 50 1 During the months of civil war, Adventists had been counseled to take a low profile, to say as little as possible but make it clear they had no sympathy with slavery. As the possibility of a national military draft loomed, some in Iowa, in the ministry and among the laity of the church, rushed ahead in making bold and boastful statements. They even petitioned the State legislature for exemption. Wrote Ellen White: 2BIO 50 2 In Iowa they carried things to quite a length, and ran into fanaticism. They mistook zeal and fanaticism for conscientiousness. Instead of being guided by reason and sound judgment, they allowed their feelings to take the lead. They were ready to become martyrs for their faith.--Ibid., 1:356, 357. 2BIO 50 3 Asking if this led them to God or greater humility, she answered herself, "Oh, no! Instead of making their petitions to the God of heaven and relying solely upon His power, they petitioned the legislature and were refused." She pointed out that this served only to bring Sabbathkeepers into special unfavorable notice, adding: 2BIO 50 4 I saw that those who have been forward to talk so decidedly about refusing to obey a draft do not understand what they are talking about. Should they really be drafted and, refusing to obey, be threatened with imprisonment, torture, or death, they would shrink and then find that they had not prepared themselves for such an emergency. They would not endure the trial of their faith. What they thought to be faith was only fanatical presumption.--Ibid., 1:357. 2BIO 50 5 Then she set forth the position that should be taken at that time, and later if there was a draft: 2BIO 50 6 Those who would be best prepared to sacrifice even life, if required, rather than place themselves in a position where they could not obey God, would have the least to say. They would make no boast. They would feel deeply and meditate much, and their earnest prayers would go up to heaven for wisdom to act and grace to endure. 2BIO 51 1 Those who feel that in the fear of God they cannot conscientiously engage in this war will be very quiet, and when interrogated will simply state what they are obliged to say in order to answer the inquirer, and then let it be understood that they have no sympathy with the Rebellion.... 2BIO 51 2 I was shown that as a people we cannot be too careful what influence we exert; we should watch every word. When we by word or act place ourselves upon the enemy's battleground, we drive holy angels from us, and encourage and attract evil angels in crowds around us.--Ibid., 1:357-360. 2BIO 51 3 The records available regarding the impact of the war on Seventh-day Adventists in the various Northern States are meager. [The work of the Church had not yet entered the southern states, hence the problems brought by the war were confined to the north.] It would seem that there was some diversity on how the States raised their quota of men in answer to President Lincoln's call to supply the ranks. A very few Seventh-day Adventists were drafted quite early. The Review and Herald, October 21, 1862, carries a letter from Martin Kittle, written from Camp Mansfield, Ohio. It opens: 2BIO 51 4 Brother White: I have been drafted into the United States service. As far as I know, I am the only one in Ohio. I feel anxious to know if any other Sabbathkeepers have been drafted from any other place.--Ibid., October 21, 1862 2BIO 51 5 Two weeks later, a letter to the editor contained this postscript: Brethren S. Babcock and H. Burdick of Clymer, Pennsylvania, received notice of their being drafted last Sabbath, and left Tuesday for Wellsborough, and from there to Harrisburg. 2BIO 51 6 Brother Babcock is anxious to have his Review continued, so that his wife may forward it to him as often as she can. He was in haste for the church in his place to be organized, but knew not why, but now rejoices that it was done in season for him to leave his companion and dear children under the watchcare of a body so constituted that when one member suffers, all suffer with it.--Ibid., November 4, 1862 2BIO 52 1 On March 3, 1863, the Congress of the United States passed a law calling for the enrollment of all men between the ages of 20 and 45; this would form the basis of a national draft. It now looked as if one man in three would be called to military service. Certain provisions of this act brought a sigh of relief to Seventh-day Adventists: 2BIO 52 2 That members of religious denominations, who shall by oath or affirmation declare that they are conscientiously opposed to the bearing of arms, and who are prohibited from doing so by the rules and articles of faith and practice of such religious denomination, shall, when drafted into the military service, be considered noncombatants, and shall be assigned by the Secretary of War to duty in the hospitals, or to the care of freedmen, or shall pay the sum of $300, to such person as the Secretary of War shall designate to receive it, to be applied to the benefit of the sick and wounded soldiers: 2BIO 52 3 Provided, That no person shall be entitled to the benefit of the provisions of this section, unless his declaration of conscientious scruples against bearing arms shall be supported by satisfactory evidence that his deportment has been uniformly consistent with such declaration.--"The Views of Seventh-day Adventists Relative to Bearing Arms," pp. 3, 4. The Tide Begins to Turn 2BIO 52 4 With President Lincoln's Emancipation Proclamation, effective January 1, 1863, the tide in the war began to turn. When a national fast was appointed for April 30, 1863, Seventh-day Adventists felt they could join in its observance, for the government was lining up more in harmony with the testimony of Isaiah 58. In early July a decisive battle was fought at Gettysburg, Pennsylvania, with the Union forces gaining the victory. 2BIO 52 5 There were still many difficult days ahead, but the provision that by paying $300 a drafted Seventh-day Adventist could gain freedom from military service brought relief till well into 1864. The newly organized church had a breathing spell. Yet such a payment was equivalent to somewhat more than the wages for a year of employment, and James White saw the provision, as beneficial as it was, a threat to denominational income. He warned in an editorial in the Review, November 24, 1863, that many good causes could be found for the use of the Systematic Benevolence funds being gathered by the churches for the support of the ministry, as providing for the worthy poor, the care of war orphans, et cetera. He added: 2BIO 53 1 The advancement of the third message is the highest object on earth for which we can labor. Whatever suffering there may be elsewhere, this cause should be the last to suffer for want of means. 2BIO 53 2 Should our brethren be drafted, they should if necessary mortgage their property to raise the $300, rather than to accept means that should go into the Lord's treasury. We would say this even of our ministers. The draft will probably come closer and closer. 2BIO 53 3 We pay into the S. B. fund annually $40. Let that be used as designed. We have $40 more to help drafted ministers if needed. We say then let the plan of systematic benevolence be carried out sacredly, and let it accomplish its designed object, namely, to send forth the last merciful message to the world.--The Review and Herald, November 24, 1863. Moses Hull Yields to Spiritualism 2BIO 53 4 The war, with its insatiable demand for men, was only one of the concerns of church leaders through much of 1863. The wavering and then the final apostasy of Moses Hull, a prominent evangelist who in the fall surrendered to the agents of Satan, was a difficult and sad experience. He preached an evangelistic sermon on the night of September 20, 1863, and then within a few weeks joined the forces of the Spiritualists. 2BIO 53 5 There are many lessons in the account of the experience of Moses Hull, especially when we have before us the insights given through vision to Ellen White. Hull began preaching for Seventh-day Adventists in 1858, and for five years was accounted among the ministry of the church. Through dedicated and effective service he worked himself into the respect and confidence of his fellow ministers. The harboring of doubts, selfish interest, covetousness, lack of management ability, and undue trust in self were weaknesses that Ellen White, through the last two years of his ministry, pointed out as being the foundation of his problems (Testimonies for the Church, 1:441, 442; Testimonies for the Church, 2:625; Ibid., 3:212). Added to this was a negative home influence, for his wife did not give him proper support. 2BIO 54 1 The name Moses Hull appears occasionally in the Review and Herald in 1861 and 1862 as he reported on his work, attended conferences, and worked on committees. In the spring of 1862 the Michigan Conference Committee recommended that Hull work with J. N. Loughborough with the Michigan tent. Of this Loughborough reported: 2BIO 54 2 This we did, using our tent in three places--in Charlotte, June 5 to July 13; in Ionia, July 15 to August 12, and in Lowell from August 16 to September 7. Brother I. D. Van Horn was our tentmaster, it being his first experience with the tent. In each of these places some souls were won to the truth. 2BIO 54 3 Moses Hull had a debate with a Methodist minister in the tent at Charlotte, on the immortality question, which aided in settling many minds on that question. At both Ionia and Lowell he had debates with Spiritualists.--Pacific Union Recorder, June 6, 1912. 2BIO 54 4 Loughborough recognized that the Lord blessed Hull in these efforts for the truth: 2BIO 54 5 The doctor with whom he debated in Ionia expected to meet someone who believed in the immortality of the soul. He was not prepared to meet the doctrine of the unconscious state of the dead. He stated publicly at the close of the debate that he was defeated, but said it was because the spirits left him and helped Hull. 2BIO 54 6 The debate at Lowell was with S. P. Leland, a Spiritualist lecturer. This was a complete triumph for the truth, and resulted, shortly after, in Leland's renouncing Spiritualism and becoming a Christian. The Lord surely helped Hull in the debate. But afterward it seemed to "turn his head," and he thought he would be a match for the Spiritualists anywhere.--Ibid. 2BIO 54 7 But there was another factor that contributed to Hull's apostasy. This was disclosed in vision to Ellen White--he had doubts as a result of seeds carelessly and unwittingly sown by some of his fellow ministers. While, as Ellen White declared, "he needed all the strength and help from his brethren he could get," some of the more experienced brethren told some of "their difficulties and perplexities to him." 2BIO 55 1 It seemed they had no particular object, only to talk out what was on their minds--unbelief and darkness. They passed on, but Brother Hull was just in that weak condition where the words of his brethren whom he had confidence in could take root and spring up and bear fruit. Some few difficult passages of Scripture were thrown into his mind. He came to meeting and honestly told his feelings.... 2BIO 55 2 He gravely told James and the brethren he could not preach, for he did not believe the Bible anymore. They thought him merely under the influence of temptation and tried to turn his mind, but it was of no avail. In this state Brother Hull went some miles distant to discuss with a Spiritualist.--Letter 11, 1862. 2BIO 55 3 Loughborough reported of this discussion: He engaged to debate with one Jamieson, at Paw Paw, Michigan, a strong Spiritualist center, where there was no interest in the truth, and not one of our people to stand by him. On the other hand, the Spiritualists got some of their strongest mediums and sat in a circle around the speakers. 2BIO 55 4 Hull admitted to me afterward how he went into that debate. He said, "I thought: Let them bring on their devils. I am enough for the whole of them. But when I arose to make my second speech, my tongue was seemingly as thick as my hand, and what I had often used before as an argument seemed to me like nonsense. I was defeated." 2BIO 55 5 Jamieson, who has since renounced Spiritualism, and resides in Colorado, said of that debate, to Brother States: "Hull was mesmerized, and I told him so there; for before the first day of the debate was over he came to me and said, "I am all ready to go out and advocate Spiritualism."--Pacific Union Recorder, June 6, 1912. 2BIO 55 6 Ellen White stated, "He came back charmed with the man and was as much fascinated as ever a bird was fascinated by a rattlesnake. He was a changed man. He looked so strange, talked so strange. He had got far ahead of us all--far beyond us, almost out of sight of us. We could not help him. Oh, no."--Letter 11, 1862. 2BIO 56 1 Loughborough picks up the account of this strange story that was taking place right before the eyes of the church in Battle Creek, for Paw Paw was only thirty-five miles away: 2BIO 56 2 For two weeks after the Hull and Jamieson debate at Paw Paw, Michigan, Hull, in Battle Creek, seemed like a man half "off his base." Finally he seemed to arouse to some sense of his condition. He got Brother and Sister White and Elder Cornell to come with him to my house in Battle Creek for a talk and a praying season for him. This was on November 5, 1862. In the praying season Sister White was given a vision on his case.--Pacific Union Recorder, June 13, 1912. 2BIO 56 3 Writing immediately after the event, Ellen White reported: 2BIO 56 4 The object of our meeting Wednesday night [November 5, 1862] was to pray for Brother Hull, he being present. I had been very sick for above a week, threatened with fever, but I went to the meeting. In that meeting I was taken off in vision and shown many things. And the case of Brother Hull was shown me--that he had been mesmerized, charmed by a special agent of Satan. 2BIO 56 5 Already had Satan, I saw, claimed him as his prey. Already had evil angels telegraphed to Satan's agents upon earth that Brother Hull would soon leave the Seventh-day Adventists and join their ranks, and the Spiritualist medium with whom he discussed must be all gentleness, and charm him and fascinate him. He was almost continually in the company of this Spiritualist medium, and Satan exulted at the conquest he had made. 2BIO 56 6 Then I saw how cruel, how dishonoring to God, to have ministers or private members talk out or lisp their unbelief and infidel feelings to other minds, and by so doing have Satan use them as agents to transmit his fiery darts through them to others. I saw that there was much of this done, and Satan exults that he works unperceived in this way. Much more I saw which I cannot write; it would take so much time.--Letter 11, 1862. 2BIO 57 1 She continued: I related the vision to Brother Hull. He remained unmoved. I wrote it the next day and read it to him. He manifested some feeling while I was writing the testimony. All the females who had faith met to pray for Brother Hull. All worked with energy. 2BIO 57 2 The Spiritualists flocked around him, and wanted to visit and talk with him. We tried to prevent an interview and did. Wednesday evening I took George Amadon, Martha, and Brother and Sister Myron Cornell, and I read distinctly and emphatically the testimony the Lord had given me. [See Testimonies for the Church, 1:426-443.] He there promised me he would try to arouse and make an effort again. He had so given up to the powers of darkness that there was no collision of spirits. He was at perfect rest and peace.--Ibid. 2BIO 57 3 After the vision was read, it was then and there decided that Hull should go with James and Ellen White to hold meetings with the churches in Michigan. Hull promised to go with them, and left that night for Monterey. Then the Amadons, the Cornells, and James and Ellen White, as described by Ellen White, "had a long and ...powerful prayer meeting for him." She picks up the story: 2BIO 57 4 Early the next morn we started for Monterey. Sabbath morn at family prayers the Lord led me out to pray for Brother Hull. I felt that I had got hold of the arm of God and I would not let go until the power of Satan had broken and His servant delivered. Prayer was heard and Brother Hull was set free and he labored with us through the conference at Monterey. We dare not leave him yet. He will stay with us until he is free and rooted and grounded in the truth. 2BIO 57 5 I saw that when ministers talked unbelief and doubts they attracted evil angels in crowds around them while the angels of God stood back in sorrow, and everywhere these ministers go they carry that darkness until they with fortitude resist the devil and he flees from them.--Ibid. 2BIO 57 6 While laboring at Wright, Michigan, Ellen White continued the account. She reported that "Brother Hull has told me recently what the Spiritualist medium told him (also a lady medium), that the spirits had informed them that Brother Hull would soon leave the Adventists and become a Spiritualist, confirming what had been shown me in vision."--Ibid. James and Ellen White were exerting every energy to prevent this; that is why they were where they were, and Hull with them. "The good work is being carried on here at Wright," she wrote. 2BIO 58 1 Meetings will continue here for a day or two, then we shall go to Greenville. Brother Hull is quite free again, for which we feel very thankful. He will accompany us to Greenville, and then will return to Wright to give a course of lectures.--Ibid. 2BIO 58 2 On November 5, 1862, Ellen White wrote on the background of Hull's distressing experience: 2BIO 58 3 Just as long as Brother Hull maintained a conflict, his mind was reined up, and there was a collision of spirits. He has now ceased the conflict, and the collision ceases. His mind is at rest, and Satan lets him have peace. Oh, how dangerous was the position in which he was shown me! His case is nearly hopeless, because he makes no effort to resist Satan and extricate himself from his dreadful snare. 2BIO 58 4 Brother Hull has been dealt with faithfully. He has felt that he was too much restrained, that he could not act out his nature. While the power of the truth, in all its force, influenced him, he was comparatively safe; but break the force and power of truth upon the mind, and there is no restraint, and the natural propensities take the lead, and there is no stopping place. He has become tired of the conflict, and has for some time wished that he could more freely act himself, and has felt hurt at the reproofs of his brethren. 2BIO 58 5 He was presented to me as standing upon the brink of an awful gulf, ready to leap. If he takes the leap, it will be final; his eternal destiny will be fixed. He is doing work and making decisions for eternity.... If he leaves the ranks of those who bear the bloodstained banner of Prince Immanuel, and joins the company who bear the black banner, it will be his own loss, his own eternal destruction.--Ibid., 1:427. 2BIO 58 6 Hull chose to take that leap into the ranks of the Spiritualists. ------------------------Chapter 5--(1863) The White Family Escapes to the East 2BIO 59 1 When the White family settled in the little cottage on Wood Street in Battle Creek in 1857, there was forest to the north and pasturelands to the west. This gave promise of a quiet retreat and a wholesome atmosphere for rearing the family. Soon, however, the Michigan Fair Association secured considerable acreage almost adjoining the White property and built a racetrack for trotting horses. As the war came on, this proved to be an excellent training ground for recruits in the Union Army. The activities on the fairgrounds came to be of special interest to the teenage boys. W.C. White later recalled. 2BIO 59 2 The nearest neighbors to the south were the Jonah Lewis family, devout Adventists. While the White and Lewis families were noncombatants, the children took a lively interest in the war. The two younger Lewis boys, 16 and 18 years of age, and the two older White boys, 12 and 14, got hold of wartime songs and many a sunny afternoon sat on the fence and practiced, "Tramp, Tramp, Tramp, the Boys Are Marching" and "We Are Coming, Father Abraham." They all had good voices, and I, about 7, was an admiring audience, and sat on the grass to listen. 2BIO 59 3 My brothers went as far as they could in supplying themselves with warlike instruments. They built good bows and arrows with which they shot troublesome birds. They were good whistlers, but wanted a drum, so they bought two cheese boxes, knocking out the heads, putting the rims together, paper inside and out. They secured a sheepskin, took the wool off, and made rawhide heads. The drum was quite successful and could be heard all over the neighborhood, and when the noncombatant neighbors became offended with the noise of the drum they complained to Elder White that it was unbecoming for his boys to manifest such a warlike spirit. 2BIO 60 1 The drum was put away and almost forgotten, but one day the boys stumbled on it, brought it out, and were having a good time when they heard their father coming home. They dropped it in the woodshed and scurried to the kitchen. Elder White came in. He had heard the din and asked the cause of it. He went to the woodshed and the boys heard the big axe smash through it.--DF 780a, "Pioneer Days Are Recalled," Battle Creek Enquirer, October 30, 1932. 2BIO 60 2 In his account Willie White included developments over a period of time: 2BIO 60 3 When soldiers were in training on the old fairground, ...Henry went to watch them and, boylike, was marching along with them, whistling in harmony with the fife. The captain gave the signal to the fifers to be silent, and the company of soldiers made their one-mile march keeping step to music of the drum and Henry's whistle. 2BIO 60 4 He wanted to enter the war as a drummer, but love for his mother and respect for her wishes led him to give up the cherished thought of being in the Army.-- Ibid. 2BIO 60 5 James and Ellen White were distressed as they watched Henry and Edson in 1862 and early 1863 becoming more and more fascinated with the war activities, and at the same time losing the consecration they had enjoyed at the time of their baptism at the turn of the year. It seemed to them that they must get the children clear away from Battle Creek. James was now free from administrative responsibilities. At the General Conference session in May, 1863, actions had been taken calling for the production of a new prophetic chart and a chart of the Ten Commandments. His position as president of the SDA Publishing Association would not hold him continuously in Battle Creek. The development and production of the charts called for him to spend two or three months in the vicinity of Boston, Massachusetts. Why not take the family and stay, say, a year in the East, possibly living at the Howland Home in Topsham, Maine, just a few hours by train from Boston? 2BIO 61 1 Learning that they would be welcome in the commodious and comfortable Howland home in Topsham, James and Ellen White decided that the whole family would go east. They would take with them Adelia Patten, the young woman who lived in the home and cared for the children when the parents were traveling. She was also beginning to give some assistance in copying the testimonies and other writings. 2BIO 61 2 In addition to working on the charts, James White was eager to join Loughborough and Hull in evangelism in the Eastern cities. Ellen White wanted to put some time into writing Spiritual Gifts,, Volume III, dealing with Old Testament history. Adelia would look after the children while the parents were engaged in the activities that pressed so hard upon them. The Extended Eastern Tour in the Summer and Fall of 1863 2BIO 61 3 James was now 42, and Ellen was 35. Henry was almost 16, Edson, 14, and Willie, nearly 9. Adelia Patten was 24. They all took the train at Battle Creek on Wednesday, August 19, bound for Boston, with two stopovers en route in New York State. In Boston, while James White was getting the work of making the charts under way, Henry Nichols and Ransom Lockwood took the three boys in hand and gave them a tour of the city. Adelia Patten mentions in her report that they visited places such as the public gardens, glassworks, Bunker Hill Monument, Prospect Hill, and the State House. At Topsham, where the family would make their headquarters, they were joyfully welcomed by the Howlands. Henry was especially glad to see the Howlands, for he had spent some five of his infancy years with them. Noting Henry's interest in and love for music, Stockbridge Howland slipped out and purchased a brand-new organ. The "old mansion in which a dozen years before was heard the innocent, merry laugh of the beautiful prattling little Henry now resounded with the music of the instrument from his skillful touch, mingled with his own sweet voice." So wrote Adelia 2BIO 61 4 Patten, who accompanied the family and reported the journey in her introduction to Appeal to Youth (p. 22). In this report Adelia found an opportunity to comment on the relationship of the White parents and children: 2BIO 62 1 The affectionate parents have often felt grieved that their pilgrim life has obliged them to be absent from their children so much. And while at home it has ever been their aim to educate them for usefulness, and to bring them up in the fear of the Lord. When away, the children have received by letter numerous tokens of the anxiety of their parents for their welfare, urging them to adhere to correct principles, and instructing them how to form characters, not only for this life, but for the life to come.... 2BIO 62 2 The tender mother has found opportunities, though many of them very poor, while traveling, to write to her children.... They were written hastily for her children only, without a thought that they would be made public. This makes them still more worthy of publication, as in them is more clearly seen the real feelings and sentiments of a godly mother.... 2BIO 62 3 In their absence, the parents have always endeavored to leave with their children persons of the best moral and religious influence, who have enjoyed the love and respect of the children.--An Appeal to the Youth, 18-20. 2BIO 62 4 It may be said that Adelia Patten was one who fitted this description very well, leading James and Ellen White, who had no daughter, to accept and treat her as one. She was one of the first to be drawn into service as a literary assistant to Ellen White, making copies of testimonies that were sent out. 2BIO 62 5 While in the old home there in Topsham, where he and Ellen had first set up housekeeping when Henry was a newborn babe, James was taken back the sixteen years. He wrote: 2BIO 62 6 Here we had our first impressions of duty to preach and publish the message. In this place we chopped cordwood sixteen years since, to support our family, and get means to attend a conference in Connecticut, the first under the message. With this family we have ever found true friends and a hospitable home.--The Review and Herald, September 29, 1863. Diversified Activities in New England 2BIO 63 1 But James and Ellen White felt they must press on, so after a few days of relaxation in the comfortable Howland house, they left for Massachusetts. Adelia draws a word picture of their departure: 2BIO 63 2 The children accompanied their parents to the depot, and before the family parted, Henry, Edson, and Willie, by request, sang "The Evergreen Shore," much to the gratification of the crowd waiting for another train. The whistle was heard, the "good-by" and "farewell" were said, and away sped the train, bearing the parents on their mission of love, and leaving the children again without their watchcare."--An Appeal to the Youth, 22, 23. 2BIO 63 3 For the next three months Adelia and the children were at the Howland home. While James and Ellen White considered this their headquarters while in the East, their time was divided, Ellen with her writing and James working on the charts, with weekends at the churches. The first weekend, September 5 and 6, Ellen was with the little company in Boston, where James had been working on charts. He himself slipped away to be with Loughborough and Hull, who were holding a tent meeting in Manchester, New Hampshire. The next weekend the two of them were in Manchester. There, driven from the tent by a cold rain, meetings were held in a public hall; evening attendance was about one thousand. White reported: 2BIO 63 4 After Brother Hull closed his sermon, we made a few remarks in relation to Seventh-day Adventists and their present operations, and introduced Mrs. W. to the audience, who listened to her for about fifteen minutes with almost breathless silence.--The Review and Herald, September 29, 1863. 2BIO 63 5 The next weekend they were at Topsham with the family for the Sabbath. Ellen planned to remain at Topsham and write. In his report to the Review, published October 6, James stated: 2BIO 63 6 The charts are both in the hands of the artist, and the work on them is progressing as fast as possible. We shall probably have some of them ready by the middle of October. 2BIO 63 7 The prophetic chart will be much improved in arrangement from the one in use. The sanctuary and angels will be larger and bolder, so that all the figures upon the chart can be seen equally plain. From what we have already seen of the work, we judge that it will be a beautifully executed thing.--Ibid., October 6, 1863 2BIO 64 1 He projected a price of $2 on the prophetic chart and $1.50 for the one of the law. He commented that if the chart had been done two years earlier the cost of production would have been less than half: the cotton cloth, "the principal item of expense, that could have been bought two years since for 10 cents, is now 30."--Ibid. A Changing Economy 2BIO 64 2 The Civil War had changed the economy materially. This was vividly portrayed in a quotation from the (New York) Independent, which appeared in the Review of July 7, 1863: 2BIO 64 3 Never, since the Pilgrims landed on these shores, was there such universal prosperity--in the loyal States--as at the present moment. Merchants have made more money during the past two years than ever before in twice that space of time. 2BIO 64 4 Mechanics are, and have been, crowded with work, at high wages. Farmers and laboring men are investing large sums of money in government and other stocks, or are piling it up in savings banks. Manufacturers, as a whole, are making semi-annual fortunes. Speculators are more numerous than our soldiers on the battlefield. 2BIO 64 5 Almost every other businessman is dabbling more or less in stocks, or is in some way connected with a government contract; and as for Wall Street, never was there such a financial millennium, as since the present rebellion. Millionaires can be counted there by dozens. Princes are on every block, and bankers are "as thick as blackberries." 2BIO 64 6 Who, at the North, would ever think of war, if he had not a friend in the Army, or did not read the newspapers?--Ibid., July 7, 1863 2BIO 64 7 The same issue of the Review that carried James White's report on the charts presented the financial statement of the Seventh-day Adventist Publishing Association rendered at its third annual meeting, October 2, 1863. It showed receipts for operations to be $20,104.84 as against expense of $18,956.36. Association assets of $19,649.41 were offset by liabilities of only $4,377.53, leaving a net worth of $15,271.88. How different from a few years before. The agonizing war with its sacrifices and sorrow had strangely resulted in financial gain for many. Plans for the Immediate Future 2BIO 65 1 James White expected that getting out the charts would take his time until the end of October. Then he and Ellen would be ready to fill appointments in New England. In fact, he was thinking of remaining in the East for some time. In a letter to the General Conference Committee in Battle Creek he referred to the slow Progress of the cause in the East. He stated: 2BIO 65 2 The cause in the East has suffered under many embarrassments. While our most efficient laborers have been breaking and cultivating new ground in the West, the more feeble, and some of them of poor judgment, and tending to fanaticism, have occupied this field. And while organization, spiritual gifts, and systematic benevolence have proved a perfect success in Michigan, a large portion of New England has dreadfully suffered for want of judicious men to hold these things before the people in a proper light.--Ibid., October 6, 1863 2BIO 65 3 He reported that Loughborough felt that New England was his field of labor for the present. After commending him, James declared: 2BIO 65 4 His firm and persevering efforts on organization, systematic benevolence, et cetera, added to his preaching talent, and the qualifications before mentioned, make him, with the blessing of God, the man to build up churches, and have the especial oversight of the work in the East.--Ibid. 2BIO 65 5 White felt that another good man from the West should work with Loughborough; he suggested Moses Hull, who for a time had been Loughborough's associate evangelist--this, of course, was before Hull's final apostasy. Then White made a rather surprising suggestion: 2BIO 65 6 And, if it be your decision, we are ready to labor in the East (or wherever you may appoint) six months, one year, or until our work be done. Mrs. W. has been pleading for the East for more than six months, and now that we are here, with our children, we unitedly feel that this is our more especial field of labor at present.--Ibid. 2BIO 66 1 He pointed out that to do so would be a considerable sacrifice on their part, but they were prepared to make such a sacrifice that the work might advance. The state of the cause would permit their staying in the East. 2BIO 66 2 "Organization is a success," he declared, and "the General Conference is a success; and the Publishing Association is a perfect success." No doubt thinking of the numerous rumors calling in question his integrity, which had led to an official investigation, he stated: 2BIO 66 3 It cures the jealous ones to see the leaders in the cause urging organization, so that the publishing department, and themselves also, are put into the hands of trustees and committees whom they can help elect annually. The stingy ones are either leaving, or getting cured of their malady. Speculation! The devil himself would be ashamed to repeat the word under the present circumstances.--Ibid. 2BIO 66 4 In response, the General Conference Committee assigned M. E. Cornell to labor in the New England States and agreed that White and Loughborough should continue there "as long as they feel it duty to do so"(Ibid.). 2BIO 66 5 As October wore on, James made appointments for the twenty-fourth and twenty-fifth at Newport, New Hampshire, and October 31 and November 1 at West Enosburg, Vermont. This would be followed by attendance at the New York State annual conference at Adams Center November 7 and 8. The announcement stated that Ellen White would be with him. The notice suggested: 2BIO 66 6 We shall have at all these meetings the new charts, and a good assortment of our publications. The brethren in Vermont and New York had better send for the charts, Sabbath Readings, and other books by the delegates.... We shall have every subscriber's account for Review and Instructor with us, and hope to receive on old accounts, and payment in advance, from very many. James White.--Ibid., October 13, 1863 The Westward Swing 2BIO 67 1 "Having obtained a large trunk full of finished charts," wrote James White, "we left Maine, October 21, for the Newport, New Hampshire, meeting by way of Boston."--Ibid., November 10, 1863. Their itinerary took them by train, stages, and private conveyance to Enosburg, Vermont, close to the Canadian border. Here they found the Bourdeau brothers preparing for a conference to be held in the nearby school. At this conference they again met the stalwart Stephen Pierce, who resided in Vermont. James White thought that with "his experience, sound judgment, and ability" Pierce was worth more than "ten young, inexperienced preachers." He would work with Loughborough, now that Moses Hull had left the work. As to the Bourdeaus, James White declared, "We know where to find them every time."--Ibid. 2BIO 67 2 In good health and good spirits the Whites pressed on to Adams Center, New York, to attend the State conference called for November 7 and 8. They found quite a change in the atmosphere from what it had been when they were last in New York State. Observed James White: 2BIO 67 3 The cause in northern New York, which has been well nigh shaken to pieces in consequence of mistaken notions, is evidently gaining strength.... The change that has taken place in our own feelings since we were here two years since, when nearly all the brethren in this State went against organization, language cannot describe. We did not expect to be restored to our former freedom and hope. Thank God for what He has done for the cause and for us.--Ibid., November 24, 1863 2BIO 67 4 Interesting things had been happening at Adams Center. As White reported: "Here nearly a whole Seventh Day Baptist church, meetinghouse and all, has been converted to the Seventh-day Adventists."--Ibid. J. M. Aldrich, the conference secretary, reported of the conference: 2BIO 67 5 The attendance was large, there being a good representation of brethren from all parts of the State. Preaching on Sabbath evening by Brother Fuller; Brother White preached twice on the Sabbath with good freedom. Brother Andrews preached twice on First-day.... Sister White had good liberty in bearing her testimony, which she improved several times to the edification and comfort of God's people. Through her heaven-inspiring testimonies, prejudice had to yield; and some at least, and I doubt not, many, saw things pertaining to our faith in a much more favorable light than before.--Ibid., December 1, 1863 Ellen White's Ministry 2BIO 68 1 Mary Maxson, a resident of Adams Center, wrote an account of the meeting. She described Ellen White's participation Sabbath morning, following James White's sermon: 2BIO 68 2 Sister White gave her testimony, greatly to the edification and comfort of the believers. In the afternoon Brother White discoursed upon the subject of the seven seals, showing clearly that we are living in the last days. Sister White again bore her testimony, and oh, how the immortal inheritance was enhanced in our estimation as we listened to her words.--Ibid., December 8, 1863 2BIO 68 3 After describing the Sunday discourses preached by J. N. Andrews, Mary gave her reaction to Ellen White's follow-up testimony: 2BIO 68 4 In the afternoon Sister White again gave her testimony. Deep silence pervaded the assembly while she was speaking. Her words were enough to melt a heart of stone. Oh, how vividly were the sufferings of our dear Saviour, and the sacrifice which He has made for us, portrayed. We felt ashamed to think we had ever thought our trials and sacrifices great. Oh, how small our light afflictions, which are but for a moment, seemed when compared with the far more exceeding and eternal weight of glory that is soon to be ours.... May God bless Brother and Sister White, and all the rest of the dear brethren and sisters. It was hard to part with them; and as we stood, with sad hearts, watching the train that was bearing them from us, a brother remarked, "Well, when we start for the kingdom we shall all take the same train--all together."--Ibid. 2BIO 69 1 As he reported of the Sunday afternoon meeting, James White added: 2BIO 69 2 At Adams Center she wrote early and late, and between meetings. And First-day afternoon she wrote six pages of testimony while Brother Andrews was preaching, which she afterwards read with other matter before the State conference. She sat within four feet of the pulpit and used her Bible for a writing desk. When asked what she thought of Brother Andrews as a speaker, she replied that she could not say, as it had been so long since she had heard him. When the sermon was finished she arose and addressed the congregation twenty minutes.--Ibid. 2BIO 69 3 Since they were so close to Michigan, James White planned to go on to Battle Creek. After a few days there, he would visit some of the leading Michigan churches. He was eager to introduce the new charts. But first he and Ellen wanted to spend a weekend at Brookfield, where the Abbeys lived. Opposition to organization had well-nigh wrecked the cause in that area, but J. N. Andrews had labored there, and now the work was looking up. One weekend did not seem to suffice, so they stayed another week, and God blessed their labors. While there they decided to turn back to Maine. One reason was the need for Ellen to have an opportunity to complete the third volume of Spiritual Gifts,. Explained James White: 2BIO 69 4 We decided to defer our proposed tour of that State [Michigan] two or three months, and return at once to Maine, where Mrs. W. can have a chance to complete her third volume. Her time when not in meeting or traveling since we left Michigan in August has been wholly occupied with local and personal testimonies. 2BIO 69 5 Since we left Battle Creek she has written not less than five hundred pages. [Only one or two of these letters are in the White Estate files. Neither typewriters nor carbon paper was in use at the time; the E. G. White handwritten copy was sent to the person addressed, and often no copy was retained.] Her book was nearly written before we left home. She now decides to travel no more till she prepares the work for the press.... Our address is Topsham, Maine.--Ibid., November 24, 1863 Another Reason for a Switch in Plans 2BIO 70 1 But there was another reason for their switch in plans. Adelia Patten mentions this: 2BIO 70 2 While in Brookfield, New York, Elder White received impressions from a dream, which led him to feel that all was not well with the children, and that they must return to Maine without delay. Each day they anxiously waited the arrival of the mail, but news from Topsham reported "all well." This did not satisfy their minds, and in accordance with their convictions of duty, when they had filled their appointments, they immediately returned to their children.--An Appeal to the Youth, 23. 2BIO 70 3 When on Friday, November 27, the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story: 2BIO 70 4 During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston.... Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.--WCW, "Sketches and Memories of James and Ellen White," The Review and Herald, December 10, 1936. The Cold Turned to Pneumonia 2BIO 70 5 As the cold turned to pneumonia, a kindly, experienced physician was summoned, and Henry was treated in the conventional manner, which called for the employment of poisonous drugs. The attending physician was ignorant of hydrotherapy, which was just then being pioneered by a very few practitioners. Early in the year, following Dr. James Jackson's guidance, two of the boys had been nursed back to health from diphtheria by an appropriate use of water, fresh air, and rest. But this disease now confronting them was pneumonia. In the health reform vision, Ellen White had been instructed that the rational use of water would be beneficial in the treatment of disease, but as yet she and her husband were not prepared to use hydrotherapy as a means of treating other illnesses. 2BIO 71 1 Henry failed rapidly. The earnest prayers of the Whites and the Howlands for his healing were not answered. His parents did not hesitate to talk with him about death, and even to prepare him for it. Henry's faith in Jesus remained firm. He had an opportunity to meditate on his past life, and he deeply regretted his waning Christian fervor, in Battle Creek setting an example short of what it should have been. This he confessed to God, his parents, and brothers. As he confessed his waywardness and sins, he was drawn nearer and nearer to God and enjoyed peace of mind and the blessing of the Lord. His faith grew ever more firm and his confidence of eternal life bright and secure. 2BIO 71 2 One morning while his mother was attending him, he said: "Promise me, Mother, that if I die I may be taken to Battle Creek, and laid by the side of my little brother, John Herbert, that we may come up together in the morning of the resurrection."--An Appeal to the Youth, 26. 2BIO 71 3 He was given the assurance that this would be. From day to day he grew weaker. Medical science of the time had little to offer in treating pneumonia, and it was now certain there would be no recovery. The record is: 2BIO 71 4 On the fifth [day], burdened with grief, his father retired to a place of prayer, and after returned to the sickroom, feeling the assurance that God would do all things well, and thus expressed himself to his suffering son. At this his countenance seemed to light up with a heavenly smile, and he nodded his assent and whispered, "Yes, He will."--Ibid., 27. 2BIO 72 1 In one conversation, he said: "Father, you are losing your son. You will miss me, but don't mourn. It is better for me. I shall escape being drafted, and shall not witness the seven last plagues. To die so happy is a privilege."--Ibid., 29. 2BIO 72 2 On several occasions he dictated short messages of admonition and assurance to young friends in Battle Creek, but a deathbed scene not forgotten by the family was recorded by Adelia Patten: 2BIO 72 3 He said to his mother, "Mother, I shall meet you in heaven in the morning of the resurrection, for I know you will be there." He then beckoned to his brothers, parents, and friends, and gave them all a parting kiss, after which he pointed upward and whispered, "Heaven is sweet." These were his last words.--Ibid., 31. Funeral Services in Topsham and Battle Creek 2BIO 72 4 During the three months Henry and his brothers had been in Topsham, he had made a number of acquaintances. At their request a funeral service was held in the Baptist church just across the street from the Howland home. M. E. Cornell, now working in Maine, was called to officiate. Then the family took Henry's body, in a "metallic burial casket," back to Battle Creek. There Uriah Smith presided at the funeral, attended by Henry's and the parents' many friends. His former schoolmates were there; in the closing exercises they sang a hymn and then accompanied the family and friends to the Oak Hill Cemetery. Looking back at the experience, Ellen White wrote: 2BIO 72 5 When our noble Henry died, at the age of 16--when our sweet singer was borne to the grave, and we no more heard his early song--ours was a lonely home. Both parents and the two remaining sons felt the blow most keenly. But God comforted us in our bereavements, and with faith and courage we pressed forward in the work He had given us, in bright hope of meeting our children who had been torn from us by death, in that world where sickness and death will never come.--3Life Sketches of Ellen G. White, 165, 166. ------------------------Chapter 6--(1864) Learning to Practice Health Reform 2BIO 73 1 In the vision of June 6, 1863, not only was there opened up to Ellen White the basic principles of healthful living but a solemn commission was given to her that would have a bearing on her work and that of her husband for many years to come. She and James were to be teachers of health reform. Taking up her pen after the vision, she wrote: 2BIO 73 2 I saw that it was a sacred duty to attend to our health, and arouse others to do their duty.... We have a duty to speak, to come out against intemperance of every kind--intemperance in working, in eating, in drinking, in drugging--and then point them to God's great medicine, water, pure soft water, for diseases, for health, for cleanliness, and for a luxury.... I saw that we should not be silent upon the subject of health, but should wake up minds to the subject.--Manuscript 1, 1863. (Italics supplied.) 2BIO 73 3 But before they could teach, they must know what to teach. They were adults, and parents; alert, but their knowledge in health lines was but little different from the average--and these were days of general ignorance. The Review and Herald, edited by James White and Uriah Smith, occasionally carried items on rest, fresh air, exercise, et cetera, selected from other journals or from the writings of a Dr. Dio Lewis. Quite often articles and admonitions discouraging the use of tobacco, tea, and coffee were included. But as we have seen in connection with the scourge of diphtheria in the winter of 1862 and 1863, although the obituary notices kept before its readers the death of many children, up to February, 1863, the Review had little to offer to terrified parents but the application of a poultice of "Spanish flies and turpentine." Then there came to the attention of James and Ellen White Dr. James C. Jackson's method of treatment of diphtheria, embodying simple, rational methods in the proper use of water, fresh air, and rest. Earnestly employed, these remedies saved two of the White boys when stricken, and also Moses Hull's boy, but upon the recovery of the children the experience was soon forgotten. Then in the vision of June 6, 1863, among a number of situations and matters opened up to Ellen White, health was an important one. Many of its features were to her so revolutionary that she was for a time bewildered. The White Family Applies Health Reform Diet 2BIO 74 1 First of all, light given in regard to proper diet, when put into effect, brought about quite radical changes in the food program of the White home and of the homes of a few neighbors and acquaintances who learned of the basic points. Among them was the Amadon family and the Andrews family. As Ellen White recounted the experience a few months later--in August, 1864--she wrote: 2BIO 74 2 I have thought for years that I was dependent upon a meat diet for strength. I have eaten three meals a day until within a few months. It has been very difficult for me to go from one meal to another without suffering from faintness at the stomach, and dizziness of the head.... Eating meat removed for the time these faint feelings. I therefore decided that meat was indispensable in my case. But since the Lord presented before me, in June, 1863, the subject of meat eating in relation to health, I have left the use of meat. For a while it was rather difficult to bring my appetite to bread, for which, formerly, I have had but little relish. But by persevering, I have been able to do this. I have lived for nearly one year without meat. For about six months most of the bread upon our table has been unleavened cakes [gems], [See appendix B for the recipe.] made of unbolted wheat meal and water, and a very little salt. We use 2BIO 74 3 fruits and vegetables liberally. I have lived for eight months upon two meals a day. [See appendix C for a two-meal-a-day plan.] I have applied myself to writing the most of the time for above a year. For eight months have been confined closely to writing. My brain has been constantly taxed, and I have had but little exercise. Yet my health has never been better than for the past six months.--Spiritual Gifts, 4a:153, 154. In an address given in Battle Creek on March 6, 1869, Ellen White further described her experience as a health reformer: 2BIO 75 1 I suffered keen hunger. I was a great meat eater. But when faint, I placed my arms across my stomach and said: "I will not taste a morsel. I will eat simple food, or I will not eat at all." Bread was distasteful to me. I could seldom eat a piece as large as a dollar. Some things in the reform I could get along with very well, but when I came to the bread I was especially set against it. 2BIO 75 2 When I made these changes I had a special battle to fight. The first two or three meals, I could not eat. I said to my stomach: "You may wait until you can eat bread." In a little while I could eat bread, and graham bread, too. This I could not eat before; but now it tastes good, and I have had no loss of appetite.--Testimonies for the Church, 2:371, 372. [For a review of Ellen White's experience as a health reformer, see CDF, pp. 481-494, appendix I. In this fifteen-page compilation will be found her own statements of her experience, with a delineation of how she related to a reform in diet under varying circumstances and at different times.] 2BIO 75 3 She continued: I left off these things [meat, butter, and three meals] from principle. I took my stand on health reform from principle. And since that time, brethren, you have not heard me advance an extreme view of health reform that I have had to take back. I have advanced nothing but what I stand to today. I recommend to you a healthful, nourishing diet.--Ibid., 2:372. 2BIO 75 4 She declared how she looked upon the change in her way of life: I do not regard it a great privation to discontinue the use of those things which leave a bad smell in the breath and a bad taste in the mouth. 2BIO 76 1 Is it self-denial to leave these things and get into a condition where everything is as sweet as honey; where no bad taste is left in the mouth and no feeling of goneness in the stomach? These I used to have much of the time. I have fainted away with my child in my arms again and again. 2BIO 76 2 I have none of this now, and shall I call this a privation when I can stand before you as I do this day? There is not one woman in a hundred that could endure the amount of labor that I do. I moved out from principle, not from impulse. I moved because I believed Heaven would approve of the course I was taking to bring myself into the very best condition of health, that I might glorify God in my body and spirit, which are His.--Ibid. Important Lessons to Learn in Treating Disease 2BIO 76 3 Six months after the health reform vision, Henry, their oldest son, took sick with pneumonia, as already noted, and eight days later died. Why? Neither James White nor Ellen had yet had an opportunity to acquaint themselves with steps to take in combating disease through the use of rational methods. Some weeks before, James had sent for Dr. Jackson's books, but at the onset of Henry's severe illness the books were still in their wrappers (The Review and Herald, October 8, 1867). They had been traveling and had had little time to read. Although the experienced physician had administered drugs, their son died. What a jolt this gave them. They doubtless recalled successfully treating diphtheria ten months earlier through the rational use of water and the application of other simple remedies. 2BIO 76 4 Then during the second week of February, 1864, Willie was stricken with pneumonia. Now James and Ellen White were confronted with a dilemma that could mean life or death to one of their two remaining children. Ellen White reported their daring decision. 2BIO 76 5 We decided that we would not send for a physician, but do the best we could with him ourselves by the use of water, and entreat the Lord in behalf of the child. We called in a few who had faith to unite their prayers with ours. We had a sweet assurance of God's presence and blessing.--Spiritual Gifts, 4a:151. Nor was there any delay in making a beginning: 2BIO 77 1 The next day Willie was very sick. He was wandering. He did not seem to see or hear me when I spoke to him. His heart had no regular beat, but was in a constant agitated flutter. We continued to look to God in his behalf, and to use water freely upon his head, and a compress constantly upon his lungs, and soon he seemed rational as ever. He suffered severe pain in his right side, and could not lie upon it for a moment. This pain we subdued with cold water compresses, varying the temperature of the water according to the degree of the fever. We were very careful to keep his hands and feet warm.--Ibid., 4a:151, 152. 2BIO 77 2 Writing of the experience a few days later, February 22, 1864, Ellen White declared: 2BIO 77 3 We have been so anxious and have been obliged to watch over him day and night until we are much worn, and my head aches nearly all the time.--Letter 5, 1864. 2BIO 77 4 At the same time James White wrote: The key [to the prophetic chart] will be ready soon. We had set apart the last week to complete it; but that has been a sad week, watching our Willie, very sick with lung fever. Thank God, he is fast recovering.--The Review and Herald, February 23, 1864. 2BIO 77 5 From these words from mother and father, it is very clear that the application of hydrotherapy in such a case called for tireless effort. But it produced good results. Ellen White picks up the details of the story's final outcome: 2BIO 77 6 We expected the crisis would come the seventh day. We had but little rest during his sickness, and were obliged to give him up into others' care the fourth and fifth nights. My husband and myself the fifth day felt very anxious. The child raised fresh blood, and coughed considerably. My husband spent much time in prayer. 2BIO 77 7 We left our child in careful hands that night. Before retiring, my husband prayed long and earnestly. Suddenly his burden of prayer left him, and it seemed as though a voice spoke to him, and said, "Go lie down; I will take care of the child." I had retired sick, and could not sleep for anxiety for several hours. I felt pressed for breath. Although sleeping in a large chamber, I arose and opened the door into a large hall, and was at once relieved, and soon slept. 2BIO 78 1 I dreamed that an experienced physician was standing by my child, watching every breath, with one hand over his heart, and with the other feeling his pulse. He turned to us and said, "The crisis has passed. He has seen his worst night. He will now come up speedily, for he has not the injurious influence of drugs [Obviously, reference to drugs here is to those poisonous substances commonly employed before even the discovery of the cause of most diseases. See Selected Messages 2:279-285; 441-454.] to recover from. Nature has nobly done her work to rid the system of impurities." 2BIO 78 2 I related to him my worn-out condition, my pressure for breath, and the relief obtained by opening the door. Said he, "That which gave you relief will also relieve your child. He needs air. You have kept him too warm. The heated air coming from a stove is injurious, and were it not for the air coming in at the crevices of the windows, would be poisonous, and destroy life. Stove heat destroys the vitality of the air, and weakens the lungs. The child's lungs have been weakened by the room being kept too warm. Sick persons are debilitated by disease, and need all the invigorating air that they can bear to strengthen the vital organs to resist disease. And yet in most cases air and light are excluded from the sickroom at the very time when most needed, as though dangerous enemies."--Spiritual Gifts, 4a:152, 153. 2BIO 78 3 What consolation this dream, and the assurance that came to her husband a few hours before, brought to them. She reports: 2BIO 78 4 We found in the morning that our boy had passed a restless night. He seemed to be in a high fever until noon. Then the fever left him, and he appeared quite well, except weak. 2BIO 78 5 He had eaten but one small cracker through his five days' sickness. He came up rapidly, and has had better health than he has had for several years before.--Ibid., 4a:153. 2BIO 78 6 She added the significant words "This experience is valuable to us." What contrasting, thought-provoking object lessons James and Ellen White had experienced in just eleven weeks! Now, more than ever, they knew that they must dig deep and learn how to combat disease, and about sound dietetic principles. They determined then and there that at the earliest possible time they must visit the medical institution operated by Dr. Jackson and his associates at Dansville, New York, and gain all they could in practical lines. But Ellen White still had ahead of her the finishing of Spiritual Gifts,, Volume III, and James White had the burden of managing the interests of the Publishing Association and editing the Review and Herald. Spiritual Gifts,, Volumes III and IV 2BIO 79 1 The Whites were delayed in visiting Dansville until August, 1864, because of Ellen White's determination to finish what she spoke of as her third book, dealing with Old Testament history and other materials, including a presentation on health principles. Spiritual Gifts,, Volume I, published in 1858, dealt primarily with New Testament history and the great controversy story to the new earth--with emphasis on the ministry of Jesus. Volume II was an autobiographical work issued in 1860. On November 3, 1863, announcement was made in the Review concerning Volume III, then in the planning stage: 2BIO 79 2 The work will be in two parts. The first part will contain matter of deep interest in relation to the race of man from the Creation to the end--the six days of Creation, the size and glory of the first pair, the Fall, the Flood, the dwindling of the race physically, morally, and mentally, lost arts, causes of diseases, the best food for man, laws of health.--The Review and Herald, November 3, 1863. 2BIO 79 3 The proposed content of the book is particularly significant and timely in light of Darwin's research and the publication of his Origin of Species in 1859, advocating the evolutionary theory. Also, the health reform vision, received five months before, would be included. 2BIO 79 4 The balance of the announcement presents further intentions: The second part will contain practical portions of the Testimonies for the Church, Nos. 1-10. The local and personal portions will be omitted.--Ibid. 2BIO 80 1 But there were delays, as she explained later. As they left for their eastern tour, which began August 19, 1863, she intended to finish her book on the journey. But she wrote: 2BIO 80 2 As we visited the churches, things which had been shown to me in relation to existing wrongs required nearly all my time out of meeting in writing out the matter for them. Before I returned home from the East I had written out about five hundred pages for individuals and churches. 2BIO 80 3 After we returned from the East [and buried Henry], I commenced to write Volume III of [Spiritual Gifts,], expecting to have a book of a size to bind in with the testimonies which [now] help compose Volume IV. 2BIO 80 4 As I wrote, the matter opened before me and I saw it was impossible to get all I had to write in as few pages as I at first designed. The matter opened and Volume III was full. Then I commenced on Volume IV, but before I had my work finished, while preparing the health matter for the printers, I was called to go to Monterey. We went, and could not finish the work there as soon as we expected. I was obliged to return to finish the matter for the printers.--Manuscript 7, 1867 2BIO 80 5 It was mid-August by the time her work was finished to the point where the two books could be published. An announcement of their availability appeared in the [Review] of August 2, 1864. Volume III, containing 304 pages, was advertised for 75 cents; Volume IV, with 320 pages, was promised to be ready in a month. 2BIO 80 6 She had been working under heavy pressure to complete the task so that she and her husband could visit Dr. Jackson's health institution in Dansville, New York. Yet she was determined that before leaving, she would cover in the book the main points that had been shown to her in the health reform vision. She did not want it to be said that what she presented as shown to her in vision could have been influenced by Dr. Jackson or anyone else. In completing her statement on the matter, she noted: 2BIO 80 7 I therefore crowded into Volume IV the most essential points in the vision in regard to health, intending to get out another testimony in which I could more freely speak upon the happiness and miseries of married life. With this consideration, I closed up Volume IV that it might be scattered among the people. I reserved some important matter in regard to health, which I had not strength or time to prepare for that volume, and get it out in season for our eastern [1864] journey.--Ibid. 2BIO 81 1 She added an interesting statement of what she did not read before first writing out what the Lord had revealed to her: 2BIO 81 2 That which I have written in regard to health was not taken from books or papers.... My view was clear, and I did not want to read anything until I had fully completed my books. My views were written independent of books or of the opinions of others.--Ibid. The Relation of the Vision to Books on Health 2BIO 81 3 The health reform vision had not only opened new vistas but embodied the commission to lead out in teaching along lines that were contrary to common understanding. The task would not be easy. Experience had taught Ellen White how careful she must be to prevent the public from assuming she had gained her knowledge from human sources. As for herself, she wrote: "I was astonished at the things shown me in vision. Many things came directly across my own ideas."--Ibid. She added, "I talked it to all with whom I had opportunity to converse."--Ibid. As she did so, interesting conversations ensued: 2BIO 81 4 As I related to others the things which I had been shown, the question was asked, "Have you seen the paper The Laws of Life or The Water Cure Journal?" I told them no, I had not seen either of the papers. Said they, "What you have seen agrees very much with much of their teachings." 2BIO 81 5 I talked freely with Dr. Lay and many others upon the things shown me in reference to health. I had never seen a paper treating upon health.--Ibid. The Books Obtained from Dansville, New York 2BIO 81 6 Two or three months after the health reform vision, James White sent to Dansville for some books on the subject of health. Ellen White wrote a statement of explanation about this in September, 1867: 2BIO 82 1 I did not know that such works existed until September, 1863, when in Boston, Massachusetts, my husband saw them advertised in a periodical called the Voice of the Prophets, published by Elder J. V. Himes. My husband ordered the works from Dansville and received them at Topsham, Maine. His business gave him no time to peruse them, and as I was determined not to read them until I had written out my views, the books remained in their wrappers.--Ibid., October 8, 1867 2BIO 82 2 Except for Henry's death in Topsham in December, 1863, and Willie's bout with pneumonia in February following, this is where matters stood until Ellen White felt at liberty to visit Dr. Jackson's health institution at Dansville, New York. ------------------------Chapter 7--(1864) An Intensive Course in Methods of Reform 2BIO 83 1 James and Ellen White were ready to spend a few weeks in learning all they could about both health reform and new methods in the care of the sick. For weeks they had looked forward to visiting Dr. Jackson's "Our Home on the Hillside," at Dansville, New York. James White wrote regarding this health institution: 2BIO 83 2 In the month of September, 1864, Mrs. White and self spent three weeks at the health institution at Dansville, Livingston County, New York, called "Our Home." Our object in this visit was not to take treatment, as we were enjoying better health than usual, but to see what we could see and hear what we could hear, so as to be able to give to many inquiring friends a somewhat definite report.--How to Live, No. 1, p. 12. 2BIO 83 3 The institution was well located, and the guest list ran at about three hundred. The physicians on the staff were listed as: James C. Jackson, M.D., physician-in-chief; F. Wilson Hurd, M.D.; Miss Harriet N. Austin, M.D.; Mrs. Mary H. York, M.D.; and Horatio S. Lay, M.D. 2BIO 83 4 Dr. Lay was the Seventh-day Adventist physician of seventeen years' experience at Allegan, Michigan, with whom Ellen White had talked soon after the health reform vision. This visit had encouraged him to take his ill wife to the institution and to learn what he could of the so-called rational methods. At Dansville he was soon taken onto the staff, which gave him an excellent opportunity to study the practices and procedures employed there. 2BIO 84 1 Accompanying James and Ellen to Dansville were Edson and Willie, and also Adelia Patten. They were given the routine physical examination by Dr. Jackson. As to James and Ellen White's health report, no data is available. But they conversed freely with the doctor and listened to his lectures, took treatments, observed the attire of the women there, and dined at the institution's tables. Both gave good reports on the general atmosphere, the dietary program, and the courses of treatments. 2BIO 84 2 Writing to Mr. and Mrs. Lockwood, close friends residing at Battle Creek, Ellen White stated: 2BIO 84 3 You may ask what we think of this institution. Some things are excellent. Some things are not good. Their views and teachings in regard to health are, I think, correct. But Dr. Jackson mixes up his theology too much with the health question, which theology to us is certainly objectionable.... 2BIO 84 4 Dr. Jackson carries out his principles in regard to diet to the letter. He places no butter or salt upon his table.... The food I call liberal and good. All the difficulty is that there is danger of eating too much. All our food is eaten with a keen relish. If anyone requires a little salt they have it supplied for the asking.--Letter 6, 1864. 2BIO 84 5 Ellen then described the baths taken at 10:30 A.M. and the rest period from 12:00 noon to 1:45 P.M., when everything was quiet and "all undress and go to bed." There were certain features--such as card playing and dancing--for the recreation of the patients of which she did not approve. At a later time she advised that those visiting such an institution should carry along with them "the gospel sieve and sift everything they hear, that they may choose the good and refuse the bad" (Testimonies for the Church, 1:490). But she seemed certain that the Lord's hand was in their coming to the place. She declared: 2BIO 84 6 I do think we should have an institution in Michigan to which our Sabbathkeeping invalids can resort.--Letter 6, 1864. 2BIO 84 7 James White's report stressed the treatments and the dietary provisions: 2BIO 84 8 Baths given at "Our Home" are not as cold, neither given as frequently, as we expected to find them. They are tempered to the conditions and diseases of the patients so as generally to be regarded by them as a luxury instead of with feelings of dread. The most heroic treatment, which a score of years since caused much prejudice upon the public mind against water as a curative agent, [see The Story of Our Health Message, 31-33.] is abandoned by all well-informed hydropathic physicians. In our opinion no one, however low and sensitive to cold, need fear being injured by water at this institution.--How to Live, No. 1, p. 14. 2BIO 85 1 James White found the food program equally appealing and wrote of it in some detail: 2BIO 85 2 The tables are spread with an abundance of plain and nourishing food, which becomes a daily luxury to the patients, as the natural and healthful condition of the taste is restored. The glutton, who gratifies his depraved appetite with swine's flesh, grease, gravies, spices, et cetera, et cetera, on looking over Dr. Hurd's tract on cookery, may in his ignorance regard this style of living as a system of starvation. 2BIO 85 3 But a few weeks' experience at "Our Home" would correct his appetite, so that he would eat plain, simple, and nutritious food with a far better relish than he now does that which is unnatural and hurtful. We never saw men and women gather around tables more cheerfully, and eat more heartily, than the patients at Dansville. The uniformity and sharpness of appetite was wonderful for a crowd of patients. It was the general leanness and lankness of these persons alone that could give the idea that they were sick. 2BIO 85 4 Besides the usual rounds of excellently cooked wheat-meal mushes, wheat-meal biscuits, cakes, and pies, and occasionally other varieties, we found the tables bountifully loaded with the fruits of the season, such as apples, peaches, and grapes. No one need fear of starving at "Our Home." There is greater danger of eating too much. 2BIO 85 5 The appetite of the feeble patient, who has been pining with loss of appetite over fashionable food, becomes natural and sharp, so that simple food is eaten with all that keen relish with which healthy country schoolchildren devour plain food. The food being nutritious, and the appetite keen, the danger of that class of patients who have become feeble by self-indulgence is decidedly in the direction of eating too much.--Ibid., pp. 14, 15. 2BIO 86 1 James recognized that changing from the common meat-eating diet to one that was plain and healthful could, with some, call for time to accomplish. He warned against sudden, sweeping changes. Dr. Jackson made a deep impression upon him as a physician who was a "master of his business," a "clear and impressive speaker," and "decidedly thorough" in whatever he undertook. James closed his report on a positive note, recommending the institution to those suffering critically. As to others, he had this to say: 2BIO 86 2 To those who are active yet suffering from failing health, we urgently recommend health publications, a good assortment of which we design to keep on hand. Friends, read up in time to successfully change your habits, and live in harmony with the laws of life. 2BIO 86 3 And to those who call themselves well, we would say, As you value the blessings of health, and would honor the Author of your being, learn to live in obedience to those laws established in your being by High Heaven. A few dollars' worth of books that will teach you how to live may save you heavy doctor bills, save you months of pain upon a sickbed, save you suffering and feebleness from the use of drugs, and perhaps from a premature grave.--Ibid., p. 18. Dr. Lay and the Health Reform Movement 2BIO 86 4 The Whites looked upon Dr. Lay, with whom they were well acquainted, as one who could be a real asset to the Adventist cause, in the newly developed interest in disease and its causes, and in health in general. In her letter written from Dansville, Ellen White stated: 2BIO 86 5 Dr. Lay is doing well. He is in the very best place he could be in to learn. He is studying all his leisure moments and is coming out a thorough convert. His wife is doing well. She is gaining, walks well for her. She is 100 percent better than when she came here. 2BIO 87 1 Dr. Lay is respected in this institution. He ranks among their physicians. I think they [would] be unwilling to have him leave them. Dr. Lay thinks some of going to New York City to Dr. Trall's college and attend lectures, obtain a diploma, and come out a regular M.D. [The medical education gained by Dr. Lay up to this time had been received in a short course taught in a second-class medical school.]--Letter 6, 1864. 2BIO 87 2 In a very brief report written for the Review, after speaking favorably of what they found at Dansville, James White added, "The three weeks were made still more happy by the society of brethren Dr. Lay and wife, King and daughter, Andrews, Edson, and Hall."--The Review and Herald, November 22, 1864. These fellow Adventists were all there because of impaired health, except Dr. Lay and J. N. Andrews, who was visiting his crippled son. On this point James White commented: 2BIO 87 3 Some of the cures performed are marvelous. Charles Melville, the only little son of Elder J. N. Andrews, is a case of note. This boy became lame in one of his legs. His hip and leg seemed withering, and malformation appeared to be taking place in the ankle. To see this brilliant little fellow literally drag his leg after him was enough to touch a heart of stone. 2BIO 87 4 He was placed under the care of the physicians at "Our Home," and in the period of fifteen weeks was so far recovered as to be returned to his parents. And when we saw him, a few days later, he would run and skip about the yard, as nimbly as other boys. The size of his leg was increasing, and the cure promised full restoration. Any good father or mother would, if the world were theirs, and purest gold, cut it in two and give half of it for such a cure on such a son.--How to Live, No. 1, p. 18. Active Teachers of Health Reform 2BIO 87 5 In the three weeks they spent at Dansville, James and Ellen White found what they were needing and seeking--a practical application of the principles of healthful living that would fit them for the position they were called to fill as teachers of health. Of course, there was yet much to learn, and with open minds they continued their search for what would be a help to them and to the believers generally. It is hard to know all that was going through their minds as they left Dansville to fill their appointments on their eastern tour. In projecting this tour, just before they left Battle Creek on August 24, James White had put this note in the Review. 2BIO 88 1 We now design to spend a few weeks at the health institution called "Our Home," at Dansville, New York, then attend the New York State conference, October 2-4, then visit New England as the brethren may arrange it.--The Review and Herald, September 6, 1864. 2BIO 88 2 It is clear from the glowing report of this 1864 conference in New York State, furnished by Mary Maxson, a resident of Adams Center, where the meeting was held, that James and Ellen White were prepared to enthusiastically launch out in the role of teachers of health. She reported: 2BIO 88 3 Sabbath morning we had a social meeting, and many glad testimonies were given in behalf of God and His precious truth.... After the conference meeting had closed, Brother White gave a discourse upon the subject of sanctification. His remarks were founded upon 2 Peter 1:1, 2. He dwelt particularly upon the necessity of being temperate in all things, in order to be sanctified, and fit for our Master's use. 2BIO 88 4 In the afternoon Brother Andrews occupied a few moments in speaking upon the same subject, and Sister White followed him with a very interesting and instructive testimony. She showed the importance of having a healthy body, if we would have a healthy, happy mind.--The Review and Herald, October 25, 1864. 2BIO 88 5 Mary Maxson earnestly voiced her feelings: May God help us to begin a thorough reformation immediately. Let us not look at these things afar off, and resolve that at some future time we will reform; but let us, in the strength of God, commence now, remembering that we must work fast in order to overcome all our sins, and be prepared to meet the Lord when He shall come. The injunction "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares" applies particularly to us, and may God help us to heed it.--Ibid. 2BIO 89 1 With a ready pen and an effective use of words, this reporter continued her colorful description of the afternoon meetings on Sunday: 2BIO 89 2 In the afternoon, Brother Andrews gave a deep and powerful discourse from Hebrews 11:13. He showed the relation the Sabbath sustains to Creation, et cetera.... 2BIO 89 3 After the discourse, Sister White again gave her testimony, and oh, how exceedingly precious the Christian's hope looked to us as we listened to her words of heavenly comfort and cheer. She had great freedom in speaking, and the falling tear, the fervent "amen," and "glory to God" told plainly that the Spirit of the Lord accompanied her words with power. I bless God that I was permitted to hear that exhortation.--Ibid. 2BIO 89 4 How was this initial broad public presentation on health reform received by those attending the conference? An action taken before its close answers the question: 2BIO 89 5 Resolved, That we highly appreciate the testimony of Brother and Sister White at this conference; and that we are grateful to God for the gift of prophecy which He has placed in the church.--Ibid. 2BIO 89 6 From Adams Center James and Ellen White pushed on into New England, where they caught up with J. N. Loughborough. Together they visited a number of churches and met with the general public. When the Whites met seasoned believers, they dealt with the subject of disease and its causes, and reforms in habits of life. Their messages were well received. Plans for Health Publications 2BIO 89 7 On this journey, which continued to November 11, James and Ellen White considered how to get the health message across to Seventh-day Adventists generally. A plan emerged to issue five pamphlets (later increased to six) of sixty-four pages each, presenting some phase of what they saw before them along health lines that should be stressed. James White would do some writing, but the pamphlets would feature articles from physicians advocating reforms, and each would contain an article from Ellen White's pen under the general title "Disease and Its Causes." In early September he noted that "the health question is much agitated among our people."--The Review and Herald, September 6, 1864. Articles in the Review from Adventist writers J. N. Andrews, H. S. Gurney, and George Amadon, and selected materials from such physicians and other authors as Dr. Dio Lewis, L. B. Coles, and Horace Mann bore witness to this. The November 1, 1864, issue carried a pointed article from Martha Amadon entitled "How to Use Graham Flour." Ellen White's comprehensive thirty-two-page chapter titled "Health," in Spiritual Gifts,, Volume IV, published in August, 1864, was her first published material in the wide range of basic health matters. Ellen White's Appeal to Mothers 2BIO 90 1 Before going into the subject of health in its many ramifications, Ellen White broke away from her writing on Old Testament history for Spiritual Gifts, to present a subject on which she had been given special light--masturbation. What she wrote was published in April, 1864, and filled the first thirty-four pages of a sixty-four-page pamphlet titled An Appeal to Mothers. The Great Cause of the Physical, Mental, and Moral Ruin of Many of the Children of Our Time. Her earnest message opens: 2BIO 90 2 My sisters, my apology for addressing you on this subject is, I am a mother, and feel alarmed for those children and youth who by solitary vice are ruining themselves for this world, and for that which is to come. Let us closely inquire into this subject from the physical, mental, and moral points of view.--AM, p. 5. 2BIO 90 3 During the next few years she wrote considerably on this topic, as may be found today in Testimonies for the Church, volume 2. Child Guidance draws on both the 1864 pamphlet and the Testimony articles. The Introduction to Appeal to Mothers was signed by the trustees of the SDA Publishing Association. In it they too made an appeal: 2BIO 90 4 And to the young we would say, As you value health, happiness, and life, a sound mind, an approving conscience, and a high moral sensibility, pass not over this subject lightly, nor forget the warning herein given you. To you there may seem to be no danger, but the danger is all the greater because so insidious; and being instructed yourselves, you may be able to raise the warning voice to others who are ignorantly sacrificing themselves upon the altar of this Moloch of passion.-- Ibid. 2BIO 91 1 Following the E. G. White article, the publishers inserted "Further Testimony" from medical writers, with this note of explanation: 2BIO 91 2 We have thought proper to add to the foregoing the following testimonies from men of high standing and authority in the medical world, corroborative of the views presented in the preceding pages. And in justice to the writer of those pages, we would say that she had read no other works on this subject, previous to putting into our hands what she has written. She is not, therefore, a copyist, although she has stated important truths to which men who are entitled to our highest confidence have borne testimony. An Expeditiously Timed Movement 2BIO 91 3 Adventist historian J. N. Loughborough saw the movement toward reforms in diet and the care of the sick as expeditiously timed. He was there and lived through the challenging developments, and he made this significant observation: 2BIO 91 4 While from the year 1863 to the spring of 1865 the terrible war in the United States interfered with any great success in our public efforts to advance the message, it seemed to be the Lord's time for instruction in health reform--that which afterward should be "as the right arm and hand to the body" in the rapid advancement of the work.--Pacific Union Recorder, August 22, 1912. 2BIO 91 5 Begun in 1863, the transforming of the way of life of a whole denomination ran through 1864, and was to continue through 1865 and many years to come. God richly blessed the work of James and Ellen White as teachers of health. But their impact would have been insignificant were it not for the understanding on the part of Adventists that God was calling for His people to respond and advance. 2BIO 92 1 On this point J. H. Waggoner, another contemporary, noted, in 1866, that the outstanding contribution of the instruction that came through the Testimonies was that it is a part of one's religious duty to care for the body temple. He wrote: 2BIO 92 2 We do not profess to be pioneers in the general principles of health reform. The facts on which this movement is based have been elaborated, in a great measure, by reformers, physicians, and writers on physiology and hygiene, and so may be found scattered through the land. But we do claim that by the method of God's choice it has been more clearly and powerfully unfolded, and is thereby producing an effect which we could not have looked for from any other means. 2BIO 92 3 As mere physiological and hygienic truths, they might be studied by some at their leisure, and by others laid aside as of little consequence; but when placed on a level with the great truths of the third angel's message by the sanction and authority of God's Spirit, and so declared to be the means whereby a weak people may be made strong to overcome, and our diseased bodies cleansed and fitted for translation, then it comes to us as an essential part of present truth, to be received with the blessing of God, or rejected at our peril.--The Review and Herald, August 7, 1866 (see also The Story of Our Health Message, 79, 80). Life in the White Home 2BIO 92 4 A few documents provide glimpses of family life in the White home during the war years. In 1863 they sold their cottage on Battle Creek's Wood Street and took possession of a home more adequate to their growing needs. While specific records are meager and unclear, the family was often swollen by orphans and others in need of help, particularly young people seeking an education. John O. Corliss wrote of this in 1923: 2BIO 92 5 She [Ellen White] was most careful to carry out in her own course the things she taught to others. For instance, she frequently dwelt in her public talks upon the duty of caring for widows and orphans, citing her hearers to Isaiah 58:7-10; and she exemplified her exhortations by taking the needy to her own home for shelter, food, and raiment. I well remember her having at one time, as members of her family, a boy and girl and a widow and her two daughters. I have, moreover, known her to distribute to poor people hundreds of dollars' worth of new clothes, which she bought for that purpose.--The Review and Herald, August 30, 1923. 2BIO 93 1 Looking back in 1906 on her experience, she explained: After my marriage I was instructed that I must show a special interest in motherless and fatherless children, taking some under my own charge for a time, and then finding homes for them. Thus I would be giving others an example of what they could do. 2BIO 93 2 Although called to travel often, and having much writing to do, I have taken children of 3 and 5 years of age, and have cared for them, educated them, and trained them for responsible positions. I have taken into my home from time to time boys from 10 to 16 years of age, giving them motherly care, and a training for service.--Ibid., July 26, 1906. 2BIO 93 3 Nor was she alone in this benevolent work. The February, 1894, Medical Missionary had this to say of her husband: 2BIO 93 4 Elder White was himself a very philanthropic man. He always lived in a large house, but there were no vacant rooms in it. Although his immediate family was small, his house was always filled with widows and their children, poor friends, poor brethren in the ministry, and those who needed a home. His heart and his pocketbook were always open, and he was ready to help those who needed help. He certainly set a most noble example to our denomination in his largeheartedness and liberality of spirit. 2BIO 93 5 It was in this atmosphere that James and Ellen White took Lucia King into their newly acquired home to be a part of their family for a year or more. James White provided a word picture: 2BIO 93 6 We were happy to hear her voice in prayer at the family altar, and her decided testimony in inquiring-meetings. She was one of the happy fifteen who were baptized Sabbath, January 3. We sent Lucia to our well-organized and disciplined school, and she seemed very happy in our family.--Ibid., May 12, 1863. 2BIO 94 1 Lucia's stay in the White home was cut short by her illness and sudden death from pneumonia, which resulted from undue exposure while visiting friends and relatives in a nearby town. 2BIO 94 2 It was shortly after this that Adelia Patten furnished a glimpse of the Sabbath in the White home, giving special attention to the children: 2BIO 94 3 For a number of years past their mother has spent much time in reading to them on the Sabbath from her large amount of choice selections on moral and religious matter, a portion of which she has recently published in a work entitled Sabbath Readings. Reading to them before they could readily read themselves gave them a love for useful reading, and they have spent many leisure hours, especially the Sabbath hours, when not at Sabbath school and meeting, in perusing good books, with which they were well supplied. 2BIO 94 4 It has been a source of satisfaction to the parents, and those connected with the family, to see the fruits of such labor manifested in the good deportment of the children.--An Appeal to the Youth, 19. Sabbath Readings, Compiled by Ellen G. White 2BIO 94 5 Adelia Patten knew something about these Sabbath Readings. On June 9, 1863, James White advertised them, and in so doing provided a bit of history: 2BIO 94 6 Mrs. White, assisted by Sister A. P. Patten, is publishing a series of tracts with the above title [Sabbath Readings], for youth and children. She has a vast amount of moral and religious reading which she has been collecting during the past fifteen years, from which she is selecting and compiling these tracts. They are coming from the press at the rate of about one hundred pages a week. These will be held for sale in three forms.--The Review and Herald, June 9, 1863. 2BIO 94 7 The forms were sixteen-page tracts, six tracts bound together in a pamphlet, or twenty-four tracts in bound-book form. White added: 2BIO 95 1 This Sabbath reading is designed for every family. All our friends must be liberal in supplying their families and their neighbors, or the enterprise will be a losing one.... We hope that all who look favorably on the enterprise of furnishing with good reading those homes which are destitute, and adding to their own libraries suitable Sabbath reading, will help sustain it.--Ibid. 2BIO 95 2 In this enterprise is reflected Ellen White's concern not only for her own family but for Adventist families generally. The children must be led gently in a course that would build character for this life and the life to come. Preparing People to Meet Jesus 2BIO 95 3 This was the driving element in Ellen's writing so many messages of encouragement, counsel, and caution, as the Lord through the visions opened up to her the cases of individuals needing counsel. Note her burden and concern in a twelve-page message directed to a wife and mother in Michigan as she wrote of serious shortcomings in the woman's experience: 2BIO 95 4 Unless this is overcome now, it never will be, and Sister---will have no part with God's people, no home in His heavenly kingdom. God cannot take you to heaven as you are. You would mar that peaceful, happy place. 2BIO 95 5 What can be done for you? Do you design to wait until Jesus comes in the clouds of heaven? Will He make you all over new when He comes? Oh, no. This will not be done then. The fitting up must be done here; all the hewing and squaring must take place here upon earth, in the hours of probation. You must be fitted up here; the last blow must be given here. 2BIO 95 6 When Jesus takes His place on the great white cloud, he that is holy will be holy still, and he that is filthy will be filthy still. His reward is with Him to give to every one according as his works shall be. Now is your time to get ready.--Letter 3, 1863. Testimony for the Church No. 10 2BIO 95 7 In spite of the pressure to push ahead with the writing of Old Testament history for Spiritual Gifts,, Volume III, Ellen White felt that she must not lag in getting her messages before the church in the Testimony pamphlets. Number 10 was advertised in the Review of January 19, 1864. The subjects presented were practical: Dangers of the Young; Walk in the Light; The East; the Aged; the American Costume; Ministers, and Wives of Ministers; and Patent Rights. [This reference to patent rights does not pertain to the proper steps of an inventor to protect his claim to the fruitage of his genius mind and hands, but to a speculative custom of the time of selling in certain territories, the right to an income from the sale of a patented article, a practice that often left the investor on the losing end. See Testimonies for the Church, 1:455, 551.] It contained eighty pages and sold for 15 cents. Supplementary Income Aided White Family Finances 2BIO 96 1 James and Ellen White were often involved in various financial enterprises for the advancement of the publishing of the message. It has also been noted how they opened their home to orphans, widows, and needy young people. This could not be accomplished on James White's very limited salary--$12 per week in 1865. A modest income from his literary productions and those of Ellen White was dedicated largely to these financial interests. Also, during the war James White discerned that paper prices would rapidly increase, and he invested in stationery, which he sold for a profit. In addition, he carried Bibles, concordances, and other useful reference works that he advertised occasionally in the Review. 2BIO 96 2 In later years he mentioned his regrets that these interests had drawn on his strength and broken into his time, but he saw no alternative. This was before the days of Adventist Book Centers. 2BIO 96 3 He wrote of this while at the Dansville institution, when he could look at some things from a distance and ponder the involvements. He was troubled with seeming indifference manifested by ministers and laymen, and chose to call attention to what had been accomplished by his diligence. 2BIO 96 4 We wish here to state that our intense anxiety for the prompt accomplishment of enterprises, such as the association fund, and the relief of ministers in providing them homes, has induced us to lead off with donations far beyond our real ability. If it be inquired, How have you been able to do this? we answer, By loading our trunks, when out on preaching tours, with Bibles and books of various kinds, and becoming a traveling merchant, in connection with the duties of a minister, and the vast amount of office business, and in pursuing the same energetic course when at home. 2BIO 97 1 It has been double and sometimes triple labor that has brought into our hands means by which we could set examples, to be so slowly and stintingly followed. 2BIO 97 2 The sequel thus far is you are laying up treasures on earth, while we have been growing worn and old, two years in one.--The Review and Herald, September 27, 1864. 2BIO 97 3 He reported, perhaps with a touch of egotism: We are happy to state that our circumstances are very comfortable and respectable, for which we can thank God, and our own energetic business tact. We would not appear ungrateful for the many kind favors from dear friends since we have been connected with the cause. But it is our privilege to here state that for every dollar we have received as a gift, we have given during this time $10.--Ibid. 2BIO 97 4 As he sat there writing at a table in their room at "Our Home on the Hillside," he could in his mind separate himself from Battle Creek and the pressures of the cause and could project some good resolutions. He wrote: 2BIO 97 5 We wish here to state, at the age of 43, we design to content ourselves with doing one man's work. If the friends of the cause think our services of sufficient value to give us a support, in so doing, we shall, from choice, give up all separate interests in business, and do what we can for the interest of the association, and the cause generally.--Ibid. 2BIO 97 6 He made it very clear: For the future we design to pay tithes of all we possess, and labor proper hours, seek for the restoring influence of rest for ourselves and overworked family, and give ample chance for those who have a zeal for the Lord to lead off in the liberal enterprises of the cause. Only this one privilege we claim, of paying $10 to each efficient minister who shall be drafted from among us, to help him pay the $300.--Ibid. 2BIO 98 1 Brave words, but how soon forgotten in the din of battle! Satan's Intent to Destroy James White 2BIO 98 2 In a letter written to John Byington in 1864, Ellen White introduced a significant factor--Satan's intent to destroy James White. 2BIO 98 3 I was pointed back and saw that amid all the hatred and devices of Satan God had spared the life of James, although Satan has pressed him sore to take away his life. God has wrenched him from the enemy's power and raised him up to still act for Him, to walk out on his faith, to be a succorer to the needy and to strengthen and uphold His servants that He has called into the field. 2BIO 98 4 I saw that God had stayed him on the right hand and on the left, that he should not go to extremes, and He has inspired confidence in the hearts of the remnant generally to confide in his integrity and judgment. This has not been the work of man, but the marks of God's hand are seen in it all. His work will go forward. God will choose simple instruments to carry forward this great work, but they only carry out the mind and will of the great Master at the head of the work.--Letter 14, 1864. 2BIO 98 5 God had delivered James, for there was yet important work for him to perform. At the constituency meeting of the SDA Publishing Association, May 20, 1864, in an effort to unload responsibilities, James moved that Uriah Smith be elected in his place as editor of the Review and Herald. The motion carried. Smith was 32 years of age and had just the day before been ordained to the ministry. White continued as president of the Publishing Association. The recorded change in editors was more in form than in substance. True, Smith's name appeared on the masthead in place of that of James White, but White continued his editorials and articles. Communications sent for publication in the Review usually were addressed "Dear Brother White." For twelve years the two men had worked together in the closest and best of relationships, and they continued to do so. ------------------------Chapter 8--(1864-1865) The War and Its Unexpected Close 2BIO 99 1 In mid-1864 problems related to the war accelerated. Under the draft law passed by Congress on March 3, 1863, there was provision that those conscientiously opposed to bearing arms could be assigned "to duty in the hospitals, or to the care of freedmen," or could, by the payment of $300, be excused from the draft ("The Views of Seventh-day Adventists Relative to Bearing Arms," pp. 3,4). Under these liberal provisions, Seventh-day Adventists generally, if drafted, paid $300 and were excused from serving. In the light of the counsel given by God through Ellen White, it seemed consistent to take this course and thus escape the many problems of military service. But the law was amended on July 4, 1864; the $300 commutation provision, was revoked, but with Quakers seemingly in mind, the amendment declared: 2BIO 99 2 "Nothing contained in this Act is to be construed to alter, or in any way affect the Law relative to those conscientiously opposed to bearing arms."--The Review and Herald, 4 July, 1864. 2BIO 99 3 This meant that the $300 commutation provision now applied only to those officially recognized as noncombatants. Up to this point Seventh-day Adventists, although firmly of that persuasion, had not publicly declared this fact, nor was their position officially recognized. The church must act quickly to obtain official noncombatant status. Church leaders, working through proper channels, took immediate steps to achieve this. The first step was to gain the endorsement of the governor of Michigan, Austin Blair. Hence the following communication was taken to him August 3, 1864, by the three members of the General Conference Committee: 2BIO 100 1 We the undersigned, Executive Committee of the General Conference of Seventh-day Adventists, respectfully beg leave to present for your consideration the following statements: 2BIO 100 2 The denomination of Christians calling themselves Seventh-day Adventists, taking the Bible as their rule of faith and practice, are unanimous in their views that its teachings are contrary to the spirit and practice of war; hence, they have ever been conscientiously opposed to bearing arms. If there is any portion of the Bible which we, as a people, can point to more than another as our creed, it is the law of ten commandments, which we regard as the supreme law, and each precept of which we take in its most obvious and literal import. 2BIO 100 3 The fourth of these commandments requires cessation from labor on the seventh day of the week, the sixth prohibits the taking of life, neither of which, in our view, could be observed while doing military duty. Our practice has uniformly been consistent with these principles. Hence our people have not felt free to enlist into the service.... 2BIO 100 4 We would further represent that Seventh-day Adventists are rigidly anti-slavery, loyal to the government, and in sympathy with it against the rebellion. 2BIO 100 5 But not having had a long existence as a distinct people, and our organization having but recently been perfected, our sentiments are not yet extensively known. The change in the law renders it necessary that we take a more public stand in the matter. For this reason we now lay before your Excellency the sentiments of Seventh-day Adventists, as a body, relative to bearing arms, trusting that you will feel no hesitation in endorsing our claim that, as a people, we come under the intent of the late action of Congress concerning those who are conscientiously opposed to bearing arms, and are entitled to the benefits of said laws. John Byington General Conference J. N. Loughborough Executive Committee George W. Amadon of Seventh-day Adventists Battle Creek, August 2, 1864. 2BIO 101 1 This communication addressed to the governor was accompanied by letters of introduction and commendation from the mayor and the leading citizens of Battle Creek. Governor Blair's Reply 2BIO 101 2 The delegation carried back with them the governor's reply, brief and to the point, but adequate: 2BIO 101 3 I am satisfied that the foregoing statement of principles and practices of the Seventh-day Adventists is correct, and that they are entitled to all the immunities secured by law to those who are conscientiously opposed to bearing arms, or engaging in war. Austin Blair Governor of Michigan Dated, August 3, 1864. 2BIO 101 4 The next step had to be taken in Washington. For this important mission, J. N. Andrews, armed with appropriate documents, was sent as the church's emissary. Reported James White in the Review of September 6, 1864: 2BIO 101 5 Brother J. N. Andrews left for Washington, Monday [August 29], well endorsed from the highest military authority in this city. He will report through the Review as soon as possible. May it be favorable for those who have enlisted to serve under the Prince of Peace. 2BIO 101 6 Two weeks later the Review carried Andrews' Washington, D.C., report, dated September 1: 2BIO 101 7 Brother White: In obedience to the instructions of the General Conference Committee, I have visited the Provost Marshal General.... He ...stated that the exemption clause of the enrollment law was not construed by him to mean Quakers merely, but to apply to any religious body who hold noncombatant views. He has issued orders to all deputy marshals in accordance with this construction of the exemption clause. September 18, 1864. 2BIO 101 8 After noting some details of the course that a drafted Adventist should follow, Andrews closed his report on the hopeful note: "I believe that this course of action, which is very plain and simple, will meet the case of all our brethren and will enable them to avail themselves of the provisions of the exemption clause."--Ibid. 2BIO 102 1 Andrews brought back with him from Washington a communication of major import: 2BIO 102 2 Respectfully returned to Rev. J. N. Andrews: Members of religious denominations, who have been drawn in the draft, and who establish the fact before the Board of Enrollment that they are conscientiously opposed to the bearing of arms, and are prohibited from so doing by their rules and articles of faith, and that their deportment has been uniformly consistent with their professions, will be assigned to duty in hospitals, or to the care of freedmen, or shall be exempt on payment of $300, to such persons as the Secretary of War may designate. 2BIO 102 3 By Command of the Provost Marshal General, Theo. McMurtrie, Capt. & A.A.A.G.--Ibid. Now Fully Recognized as Noncombatants 2BIO 102 4 Seventh-day Adventists were now assured of the acceptance by the United States Government of their status as noncombatants. It would take some time to determine just how things would work out at local levels. In the meantime church leaders hastened to prepare documents that a drafted man could employ in demonstrating his eligibility for noncombatant status. This was done in two pamphlets, one of twenty-seven pages entitled "Compilation of Extracts, From the Publications of Seventh-day Adventists Setting Forth Their View of the Sinfulness of War, Referred to in the Annexed Affidavits." The other was a pamphlet of nineteen pages titled "The Views of Seventh-day Adventists Relative to Bearing Arms, as Brought Before the Governors of Several States and the Provost Marshal General With a Portion of the Enrollment Law." Both came from the press very early in 1865. 2BIO 102 5 Armed with these documents, a draftee still had the choice of paying the $300 commutation money or entering the service, with his conscientious scruples recognized and provided for. Two reports in the Review subsequently indicate that on the local level, recognition of the claims of Adventist men was difficult to secure. The machinery was just beginning to come into use when in April, 1865, the war was suddenly concluded. 2BIO 103 1 Seventh-day Adventists, in harmony with an appeal from the General Conference Committee, observed Sabbath, August 27, 1864, as a day of fasting and prayer. Three points of concern were named in a brief article titled "Spare Thy People, Lord": 2BIO 103 2 1. The existing war, which threatens to very much retard the progress of the third angel's message. 2BIO 103 3 2. The condition of American slaves. 2BIO 103 4 3. That God will direct His people to act wisely and humbly in reference to the draft, and overrule impending events to their good and His glory.--Ibid., August 9, 1864 2BIO 103 5 On October 20 the President of the United States, Abraham Lincoln, proclaimed "the last Thursday in November next, as a day ...of thanksgiving and prayer to Almighty God, the beneficent Creator and Ruler of the universe." It was a day for humility and pleading with God for "peace, union, and harmony throughout the land" (Ibid., November 8, 1864). 2BIO 103 6 On January 24, 1865, there appeared in the Review a contributor's note titled "The New Call for Men." It opened with the words "The President of the United States has issued another call for 300,000 volunteers to fill up the ranks in our armies." The writer pointed out that most of this need would probably be supplied by a draft, and this would take not a few Seventh-day Adventists. James White wearily commented: 2BIO 103 7 If this war continues, God only knows what it will do for even noncombatants. Unless Heaven interposes, they may not always be treated with that respect and mercy which they now receive.--Ibid., January 24, 1865 A Call to Importune God to Stop the War 2BIO 103 8 The next week James White addressed the readers of the Review. After expressing gratitude for "the provision made by the government for the exemption of noncombatants from bearing carnal weapons," he proposed to fellow Adventists: 2BIO 103 9 Prayer and giving of thanks for those in authority constitute a proper portion of their Sabbath and other seasons of public worship, and also of family and private devotions. And besides this, we recommend that the second Sabbath in each month be especially set apart to fasting and prayer in view of the present terrible war, and the peculiar relations which noncombatants sustain to the government, that they may still enjoy liberty of conscience, and lead quiet and peaceable lives in all godliness and honesty.--Ibid., January 31, 1865 2BIO 104 1 "Gratified with the article presented by Brother White," the General Conference Committee endorsed the position he had taken and recommended "to all our brethren to observe Sabbath, February 11, as a day of fasting and prayer, for the objects specified in said article" (Ibid.). 2BIO 104 2 By mid-February, 1865, it was clear to the committee that if the war did not come to an early close, and if there was to be a call for more men every five or six months, "we must inevitably lose means, or lose our own numbers, and lose those who would embrace the truth, and lose the attention of the people."--Ibid., February 21, 1865 2BIO 104 3 We are thus brought, as it plainly appears to us, to a place where if the war continues, we must stop. We repeat it, the war must stop, or our work in spreading the truth must stop. Which shall it be? 2BIO 104 4 Relying upon God, and having confidence in the efficacy of prayer, and the indications of His prophetic word, we believe that the work of God must not be hindered. True Christians are the light of the world, and the salt of the earth. If ten righteous persons could have been found in Sodom, it would have been spared. God's work in these last days must not, will not, stop.-- Ibid. 2BIO 104 5 Then came a most unusual appeal: We would recommend, nay more, earnestly request, all our churches and scattered brethren to set apart four days commencing Wednesday, March 1, and continuing till the close of the following Sabbath, as days of earnest and importunate prayer over this subject. Let business be suspended, and the churches meet at one o'clock on the afternoon of each of the weekdays, and twice on the Sabbath, to pour out their supplications before God. 2BIO 105 1 These meetings should be free from anything like discussion, and be characterized by humiliation, confessions, prayers for light and truth, and efforts for a fresh and individual experience in the things of God.... 2BIO 105 2 During these days of prayer, we recommend on the part of all a very abstemious and simple diet.... Labor will be suspended at the Review office, and there will consequently be no paper next week.... 2BIO 105 3 We shall expect that all who have the interests of the message at heart will engage willingly and earnestly in this matter; and we pray that those who do not feel over our present times and prospects may be speedily aroused.--Ibid. 2BIO 105 4 Seventh-day Adventists responded most heartily. 2BIO 105 5 President Lincoln, in his second inaugural address, given on March 4, 1865, acknowledged the scourge of the war as a result of the crime of slavery. Here are his words: 2BIO 105 6 Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondman's 250 years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so, still it must be said, that the judgments of the Lord are true and righteous altogether.--Ibid., March 21, 1865 2BIO 105 7 By this time the Review and Herald carried in almost every issue information concerning the draft situation and advice to draftees. The issue of March 14 had an editorial written by Uriah Smith, noting marked changes of men in key positions and attitudes that, it seemed, placed the nation in a position where God could favor the efforts of Union forces. The question was asked: 2BIO 105 8 Is not the nation taking a position where God can favor it, and crown its efforts with success? Let the late Union victories, and the rebel disasters, answer. Let the crumbling power of the Confederacy answer. Let the fall of Savannah, Wilmington, and Charleston answer. Let the giant grip which Grant holds upon the demon of rebellion before Petersburg and Richmond, while Sherman, by his triumphant march through the heart of Georgia and South Carolina, deals death blows to its very vitals, answer.... 2BIO 106 1 What the course of events in the future may be, we cannot tell. We pray for the holding of the winds, the cessation of this strife.... 2BIO 106 2 Meanwhile strong in our trust that God will work in His own good way and time, we wait for the speedy holding of the winds, the last loud proclamation of the truth, and the not-far-distant consolation of Israel.--Ibid., March 14, 1865 The Devastating War Suddenly Ends 2BIO 106 3 On April 9 General Lee surrendered at the Appomattox Courthouse in Virginia. The war was virtually over. There were still some activities to be quelled farther south and to the west, which ran into May. But on April 11, two days after Lee's surrender, Editor Smith of the Review and Herald, recognizing the visible answer to prayer, wrote cautiously of the prospects of peace: 2BIO 106 4 While the loyal North is rejoicing in the downfall of Richmond, the signal successes of the Union arms, and the apparent nearness of the complete overthrow of the rebellion, and the consequent peace, none have more reason to rejoice than the commandment-keeping people of God, and none can rejoice more understandingly than they. 2BIO 106 5 They see in the prospect not only the immediate effects that others see, the cessation of slaughter and bloodshed, ...but they see in it a fulfillment of prophecy, an answer to prayer, a bright token that the great Shepherd of Israel is going before His flock. We therefore thank God for the visible manifestation of His hand in our national affairs.--Ibid., April 11, 1865 2BIO 106 6 A week later Smith referred to the wide acclaim of God's providential hand in the affairs of the nation: 2BIO 106 7 It is right and appropriate that God should be recognized in the national gratitude; for He it is who has given the victory. But to see so general an acknowledgment from the official under his seal of authority, to the humblest citizen, is more than could have been expected.--Ibid., April 18, 1865 2BIO 107 1 He cited several supporting exhibits, among them the Chicago Tribune. It closed its announcement of Grant's victory with the exclamation "Glory to God." A prominent speaker in Detroit declared: 2BIO 107 2 This is a day of delirious joy, and we do well to be glad. Richmond and Petersburg are ours, and Lee has surrendered. How the heart leaps at the announcement, and with what grateful aspirations to ...God, who with us and on our side has at last guided our gallant hosts to the victory.--Ibid. 2BIO 107 3 The recognition of God's providence in the speedy closing of the war was quite generally accepted. The readers of the Review were treated to a significant item in the American Missionary for April, calling attention to the strong religious element in the rejoicing over our victories. The ascription of our great successes to God was all but universal. In the high places of the land and on the busiest marts of trade, as well as in churches and around the domestic altars of Christian families, the same pious recognition was manifest. The brilliant transparency on the Capitol at Washington, "It is the Lord's doing and it is marvelous in our eyes," and the uncovered multitude in Wall Street joining reverently in prayer and singing the Christian Doxology were rare but representative facts.--Ibid., June 6, 1865 2BIO 107 4 And what was the significance of a recent act of Congress that directed that all new dies made at the United States Mint were to bear the motto "In God We Trust"? 2BIO 107 5 The favorable trend led James White to appeal to the church: The holding of the winds, in the suppression of the rebellion, outstripping even our faith in the suddenness of its execution, is opening a wide door before us. Let the thousands of Sabbathkeepers whose prayer ascended two months since for the speedy accomplishment of this work, now so signally answered, again ascend that the great Captain of the Lord's host will meet with His people.--Ibid., May 9, 1865 Adventist Position on Relation to War Established 2BIO 107 6 Seventh-day Adventists, just moving into church organization, were, as the War Between the States opened, forced to find their way in a very difficult and sensitive area. They had no guidelines to follow. While the Ten Commandments prohibited the taking of life and the desecration of the seventh-day Sabbath, the history of God's people of old under the theocracy was not a paradigm. But God did not leave His remnant people to flounder. They prayed and studied, and when God gave counsel through His messenger Ellen White they listened. Yet the Lord did not, at the outset, make absolutely clear the path to follow. The last message of direction from Ellen's pen on record was given in January, 1863, before there was a draft. As time went on and situations worsened, the church found its way. 2BIO 107 7 It may be thought that decisions could have been made without the guidance of Providence. But not so. For perhaps good reasons, better understood in the worldwide outreach of the church functioning in many lands, with governments of differing legal structures and political philosophies, no universal mandate was given through the voice or pen of Ellen G. White. One statement made twenty years later offers a satisfying assurance that the positions taken by church leaders in the early 1860s were in harmony with God's guidance and approval. This is found in a setting of another oppressive situation, in which the draft is named. 2BIO 107 8 Writing to church leaders in 1886, Ellen White stated: You inquire in regard to the course which should be pursued to secure the rights of our people to worship according to the dictates of our own conscience. This has been a burden of my soul for some time, whether it would be a denial of our faith and an evidence that our trust was not fully in God. But I call to mind many things God has shown me in the past in regard to things of a similar character, as the draft and other things. I can speak in the fear of God, it is right we should use every power we can to avert the pressure that is being brought to bear upon our people.--Letter 55, 1886 (see also Selected Messages 2:334, 335). 2BIO 108 1 The Civil War came to a close too soon to test well the provisions made by the government to bring relief to drafted Seventh-day Adventists. But in World War I and subsequent military situations, the steps taken in 1864 and 1865 paved the way for relief of Seventh-day Adventists in the armed services. From Union Soldier to General Conference President [Account based primarily on G. A. Irwin obituary, The Review and Herald, June 5, 1913.] 2BIO 109 1 We pause to mention one young man from Ohio--not a Seventh-day Adventist--who at the outset of the conflict enlisted in the forces of the North, George A. Irwin. His mother died when he was 9, and after being shifted around among various relatives, at 17 he enlisted in the Union Army for three years. In 1864 he reenlisted and served until the end of the war. 2BIO 109 2 In 1863, serving under General Grant, he participated in the siege of Vicksburg on the Mississippi River. Later, fighting under Sherman in his seventeenth engagement, Irwin was captured near Atlanta, Georgia. He was consigned to the prisoner-of-war stockade at Andersonville. Under unbelievable conditions, thirteen thousand Union soldiers died there during the war, but George survived. At Andersonville a fellow soldier gave him a book, Baxter's Saints' Everlasting Rest, which led to his conversion. 2BIO 109 3 Freed at war's end after seven months of imprisonment, Irwin took up farming in Ohio. He married and joined the Congregational Church, and later the Methodist Church. 2BIO 109 4 When his son, Charles (C. W.), was ready for school, George gave a corner of his farmland for a school; a little later, in this school building, he heard and accepted the third angel's message. He soon became a leader of the Adventists in his home district, and then treasurer of the Ohio Conference. Then, with a four-year Adventist background, Irwin was elected president of the Ohio Conference. 2BIO 109 5 In 1895 he was called to take charge of the work of the church in the Southern States, and in 1897 was elected president of the General Conference, a position he filled for four years. On the reorganization of the General Conference in 1901, Irwin was followed in the General Conference by A. G. Daniells. Through the next twelve years Irwin filled several important positions of leadership in Australia and North America. His son, Charles, in later years served as secretary of the General Conference Department of Education. ------------------------Chapter 9--(1865) Health--How to Keep It, How to Lose It 2BIO 110 1 To Seventh-day Adventists in 1864 and 1865, secondary only to the war and evangelism was the subject of health. James and Ellen White had been charged with the responsibility of leading their fellow church members--some four thousand men and women--in changing life practices. As 1865 dawned they were deeply involved in the selection, writing, and publication of such materials. The Six How to Live Pamphlets 2BIO 110 2 The readers of the Ibid., January 24, 1865, were advised: 2BIO 110 3 The first of the series of pamphlets entitled Health; or How to Live is now ready. We wish to call the attention of the brethren everywhere to these works, prepared with especial care, on the important subject of a reform in the manners of life, which is greatly needed, and as we view it, will surely be accomplished in whatever people find themselves at last prepared for translation. The series will consist of five pamphlets [later changed to six] of sixty-four pages each. Price $1, post paid.--Ibid., January 24, 1865 2BIO 110 4 The description of the contents of the first number was impressive: 2BIO 110 5 No. 1 contains the following: 1. "The Ladder With Eight Rounds: or Bible Sanctification." ...2. "'Our Home': or Three Weeks at Dansville, New York," an account of the visit of Brother and Sister White to that place, with what they saw, heard, and thought. 3. "Flesh as Food for Man," an extract from one of the best and ablest lectures of Dr. J. C. Jackson. 4. "Cookery": embracing twenty pages of recipes for preparing food, embracing Bread, leavened and unleavened, Mushes and Porridges, Pies and Puddings, Fruits, and Vegetables, containing in all one hundred and seven recipes.... 2BIO 111 1 Chapter 1, "Disease and Its Causes," by Sister White, with some miscellaneous items, fills out number 1.--Ibid. 2BIO 111 2 A little later as James White advertised that six pamphlets were to be available in one bound volume, he explained the purpose of their publication as pamphlets: 2BIO 111 3 Our object in issuing it in numbers was to get the subject of diet before our people at once, in the first number, that whatever changes they might see fit to make in diet they could make them best and safest in the more leisure season of winter.--Ibid., March 14, 1865 2BIO 111 4 He could see that several months would be required in completing the six pamphlets, producing in all 384 pages. When completed, these were to be bound into one volume, to sell for $1.50. 2BIO 111 5 White went on to explain, "Health journals are doing a great work for the world. But you may have to read one of them for years to gather all the important facts necessary to right living."--Ibid., June 6, 1865 Ellen White's Writing and Reading 2BIO 111 6 As mentioned in chapter 6, Ellen White carefully refrained from reading works on health or visiting Dr. Jackson's health institution at Dansville, until she had penned the basic thirty-one-page treatise on health published in Spiritual Gifts, Volume IV, in August, 1864. In 1867 she wrote more specifically of this, mentioning the pressure under which she had worked: 2BIO 111 7 I therefore crowded into Volume IV the most essential points in the vision in regard to health, intending to get out another testimony in which I could more freely speak upon the happiness and miseries of married life. With this consideration, I closed up Volume IV that it might be scattered among the people. I reserved some important matter in regard to health, which I had not strength or time to prepare for that volume, and get it out in season for our [1864] eastern journey.--Manuscript 7, 1867. 2BIO 112 1 The family left for this three-month-long journey in mid-August. They spent three weeks at Dansville and then continued on to fill appointments, returning home November 11 "in excellent health and good spirits" (Ibid., November 22, 1864). The pressures under which they labored on this eleven-week trip maybe deduced from James White's article titled "Home Again": 2BIO 112 2 Since we reached home we have been in a perfect whirl of business matters.... The health question is attracting great attention from our people, and the promised report of our visit to Dansville, New York, will appear as soon as we can get to it.... 2BIO 112 3 We also want time to read up, and give some lectures to our people, on the subject of health. Work increases upon our hands, and we design to be free from every unnecessary burden, so as to labor the most efficiently for the present, as well as the future good of our fellowmen.--Ibid. 2BIO 112 4 After catching his breath, he wrote, in an editorial titled "Health Reform", of the need of publications on the subject of health at prices "within the reach of the poorest." Then he announced the plan to publish pamphlets on healthful living--How to Live--in each of which Mrs. White would furnish a liberal chapter. He declared: 2BIO 112 5 We shall claim no skill as physicians to cure the sick; but shall draw from personal experience, from the Word of God, and from the writings of able and experienced health reformers, facts for the common people, which we ardently hope may teach them how to preserve vital force, live healthfully, save doctors' bills, and be better qualified to bear with cheerfulness the ills of this mortal life.... We propose to furnish six pamphlets, each to contain not less than forty-eight pages, put up in paper covers.--Ibid., December 13, 1864 2BIO 112 6 When they were completed and published, James White wrote of their preparation: 2BIO 113 1 These books have been prepared with great care by Mrs. White, who has devoted the past six months almost exclusively to them. She has selected, from the ablest and best authors, those portions which relate to everyday life. She has also written a chapter for each one of the six pamphlets, entitled Disease and Its Causes.--Ibid., June 6, 1865 2BIO 113 2 There has been some speculation in regard to the relation of her six articles and health materials she read in connection with compiling the How to Live pamphlets. The only answer of any definiteness to this question is found in her statement written for the Review two years later. She declared: 2BIO 113 3 After I had written my six articles for How to Live, I then searched the various works on hygiene and was surprised to find them so nearly in harmony with what the Lord had revealed to me. And to show this harmony, and to set before my brethren and sisters the subject as brought out by able writers, I determined to publish How to Live, in which I largely extracted from the works referred to.--Ibid., October 8, 1867. (Italics supplied.) 2BIO 113 4 Thus Ellen White explained a procedure she was led to employ in carrying out the charge that she and James must be teachers in healthful living. She received the basic principles in vision. In teaching how to apply them, she drew on the experience and counsel of physicians working in rational lines. Received Well in the Field 2BIO 113 5 J. N. Andrews wrote from Norridgewock, Maine, of his reactions to the pamphlets: 2BIO 113 6 I wish to speak in behalf of this series of excellent tracts now offered in one bound volume for $1.25. The information here embodied is of more value than thousands of gold and silver.... 2BIO 113 7 Man, whose own being is the most wonderful mechanism, seems to suppose that he may, with impunity, disregard the laws of his being which the Creator has ordained as the conditions of life and health. And when sickness follows, as sooner or later it must, then man in his ignorance lays it all to God's mysterious providence, when his own bad habits of life have been the direct cause. 2BIO 114 1 Thank God that with us as a people, this is being changed. Light has begun to shine upon us. We begin to understand not only that temperance is a Christian virtue, but also that it is the real foundation of good health, and we are learning something of what it is.--Ibid., September 12, 1865 2BIO 114 2 Then he turned to the practical side of the matter, posing the question as to what the readers were going to do about it: 2BIO 114 3 But how shall we conduct ourselves in order to render obedience to these vital laws? Where shall we obtain the needed instruction on this important subject? 2BIO 114 4 I am happy to be able to point you to a single volume, moderate in size, unexceptionable in character, and full of the choicest information on this interesting topic. How to Live is precisely what its title imports. If my advice could have weight, I would have this volume in every family of our people; and I would have it read and reread till all the family from the eldest to the youngest understood its straightforward, commonsense teachings. The cost of the volume is such that it is within the reach of all, and it will pay for itself many times over to those who will obey its words of wisdom.--Ibid. 2BIO 114 5 During the previous year, Andrews had spent considerable time at "Our Home" and was familiar with the teachings of Dr. Jackson and others there. So he was qualified to write in appraisal of the How to Live pamphlets. A few Sabbathkeeping Adventists were beginning, seemingly, to ride the crest of a wave of good health, but as yet they had not fully grasped all the important facets of the subject. Loughborough wrote of the experience: 2BIO 114 6 At that time both Brother White and I were reaping physical benefits from the adoption of the health reform, but perhaps had not taken sufficient lessons on the "rest question." We were both laboring beyond what we ought to have done.--Pacific Union Recorder, November 21, 1912. 2BIO 114 7 They had found the changes, particularly in diet, so beneficial, giving them added strength and zest and feelings of well being, that they hastened to employ this euphoria toward increasing their working ability. The Annual Meetings of 1865 2BIO 115 1 The 1865 General Conference session, the Michigan State Conference, and the annual meeting of the SDA Publishing Association were called for Wednesday, Thursday, and Friday, May 17 to 19, at Battle Creek. John Byington was the chairman of the General Conference session. Significant resolutions were passed, relating to the recent war and assassination of the President: 2BIO 115 2 Whereas, A terrible rebellion has for the past four years convulsed our land, and retarded the progress of the third angel's message, and 2BIO 115 3 Whereas, This rebellion has been suddenly brought to naught, 2BIO 115 4 Resolved, That we acknowledge, with devout gratitude, the hand of the God in this event, as a direct answer to prayer, and that in view of the increased responsibilities laid upon us in again opening the way for the progress of the message, we solemnly consecrate ourselves anew to this great work to which God has called us.... 2BIO 115 5 Whereas, Abraham Lincoln, the noble-minded and upright chief magistrate of this nation, has fallen by the hand of an assassin, 2BIO 115 6 Resolved: That we hereby record our deep distress at the loss of this "prince and great man" (2 Samuel 3:27, 28), who was stricken down by his enemies at the very moment when he was studying how to forgive them all, and that we recognize in this most atrocious crime the true character of the slaveholders' rebellion.--The Review and Herald, May 23, 1865. 2BIO 115 7 Among the items of business a resolution was passed advising against religious discussions--debates. These were thought to be less fruitful in converting people than "preaching the Word." With the war so recently over, there were resolutions touching several related points: 2BIO 115 8 The act of voting, when exercised in behalf of justice, humanity, and right, is in itself blameless, and may be at some times highly proper. 2BIO 116 1 That we recognize civil government as ordained of God, that order, justice, and quiet may be maintained in the land; and that the people of God may lead quiet and peaceable lives in all godliness and honesty.-- Ibid. 2BIO 116 2 At the same time, it was felt "we are compelled to decline all participation in acts of war and bloodshed," and the Executive Committee of the General Conference was asked to prepare a statement "setting forth our view of the teaching of the Scriptures on the subject of war." 2BIO 116 3 Responsibility to freed slaves was addressed in the following resolution: 2BIO 116 4 Resolved, That a field is now opened in the South for labor among the colored people and should be entered upon according to our ability. 2BIO 116 5 Among other items of business was one that called for strong support in the matter of building a house of worship in Battle Creek of sufficient size to house the important general gatherings of the church. 2BIO 116 6 The committee on nominations brought in a report recommending officers for the coming year: For president, James White; secretary, Uriah Smith; treasurer, I. D. Van Horn. They were elected, and a General Conference Committee was named, made up of James White, J. N. Andrews, and J. N. Loughborough (Ibid.). 2BIO 116 7 With the General Conference session over, things moved toward normalcy. James and Ellen White made and filled appointments as they continued with their writing and other responsibilities. Uriah Smith, in a June 6 editorial, pictured a bright future. He observed: 2BIO 116 8 There are no dissensions in our midst threatening to rend the body. The people of God are united as perhaps never before, in obedience to the injunction of the apostle to all be of the same mind, and joined together in the same judgment.--Ibid., June 6, 1865 Rebellion in Iowa 2BIO 116 9 Little did Smith or others in Michigan know of trouble brewing in Iowa that was to develop into a rebellion within the church. [The next two sentences have been updated (2018) for historical accuracy.] After Loughborough met up with James and Ellen White in Wisconsin in June, they got wind of a critical situation developing in Marion, Iowa. As the result of most earnest labor at a conference held at Pilot Grove, the trouble seemingly was quelled, confessions were made and accepted, and the visiting workers were again on their way. But it took a very heavy toll on James White. Wrote Ellen White: 2BIO 117 1 Our overtaxing labors in Iowa told upon the strength of my husband. His labors in meeting this rebellion were of such a nature as to arouse his zeal, and lead him beyond what a prudent consideration for his health would have allowed.--Ibid., February 20, 1866 2BIO 117 2 James and Ellen had looked forward to a little period of rest on returning from Iowa, but were denied this as they were called upon to contend with criticism and falsehoods. Then they faced appointments made for them to meet with the church in Memphis, Michigan, across the State, just north of Detroit. A debt hung over the meetinghouse, and the members were discouraged. James White's presence was urged. Ellen White described the journey: 2BIO 117 3 When the time came to attend our appointment in Memphis, we needed rest of body and mind. A constant strain had been upon us for months.... Yet we urged up our exhausted energies, arose at midnight, walked about a mile to the depot, and stepped on board the train which was to take us to Detroit.... The meetings in Memphis were those of labor. My husband here performed the amount of labor which was sufficient for two men who possessed a good degree of strength. His vital energies were exceedingly depressed, yet his zeal in the cause of God urged him on presumptuously to exhaust, by overlabor, the little strength that remained. Our meetings closed on Sunday evening after eleven o'clock. We retired after midnight, and arose at daybreak to take the stage for the cars. The cars missed connection, and we did not arrive at our home till past midnight. My husband slept but little, and would not be prevailed upon to rest the next day. He thought his business required his 2BIO 118 4 presence at the office. Night found him exhausted. His sleep was broken and unrefreshing, yet we rose in the morning at five o'clock to take our usual walk before breakfast.--Ibid., February 20, 1866 Stricken with Paralysis 2BIO 118 1 As they walked that early-morning hour, on Wednesday, August 16, they stopped for milk at Brother Lunt's home, and then stepped into the corn patch. Admiring the full ears, James plucked one and started to pull back the husk. Ellen, by his side, heard a strange noise. Looking up, she saw the face of her husband flushed, and then saw his right arm drop to his side, helpless. He attempted to raise his arm but could not, for the muscles refused to obey his will. He staggered, but did not fall. He was unable to speak. Ellen helped him into the Lunt home. Indistinctly James uttered the word, "Pray," and repeated it. Ellen described the scene: 2BIO 118 2 We dropped to our knees and cried to God, who had ever been to us a present help in time of trouble. He soon uttered words of praise and gratitude to God, that he could use his arm. His hand was partially restored, but not fully.--Ibid. 2BIO 118 3 Physicians were called, but they had little to offer, either as to what might be done for him or encouragement that he would survive. 2BIO 118 4 Two days later, Friday, August 18, James White was carried on a couch to his own home. The next Tuesday, as the Review and Herald came from the press, it carried this notice: 2BIO 118 5 We have to announce this week, what the brethren and sisters, everywhere, will learn with exceeding regret, a sudden and dangerous attack of sickness upon Brother White. Monday night the fourteenth inst., he returned from Memphis.... 2BIO 118 6 Wednesday morning he arose and proceeded, with Sister White, to take his accustomed morning walk. They were passing through the garden of a brother, and he was in the act of opening an ear of corn, when a sudden dizziness seized him, his right arm fell powerless at his side, and it was evident that a partial shock of paralysis had come upon him.... 2BIO 118 7 He can now move the fingers of the paralyzed hand, and use the hand to some extent; also his mind is free, and the power of speech restored; and though [he was] greatly prostrated by the attack, we think that through the blessing of God, he is now in a fair way to recovery.--Ibid., August 22, 1865 Seeking Help at Dansville 2BIO 119 1 For five weeks James was tenderly cared for by Ellen, joined by the Uriah Smiths, the George Amadons, and the M. J. Cornells (Ibid., November 7, 1865). Having during the past year spent a few weeks at "Our Home" in Dansville, New York, Ellen White was convinced of the value of the right use of water as one of God's approved remedies, and having no confidence in the use of poisonous drugs, she turned to hydrotherapy. But this, in her worn-out condition, seemed more than she could undertake. There were none in Battle Creek who would dare to venture treating James with the little-known hydropathic remedies. This led her to consider taking him to Dansville. Dr. H. S. Lay, now in Battle Creek, having been sent for, it was soon decided that James should go back with him to "Our Home on the Hillside." And as will be seen from the notice the acting editor placed in the Review, James White was not the only one to travel with the doctor to Dansville: 2BIO 119 2 Journeyed, from this city, Thursday, the fourteenth inst., in quest of rest and health, a Seventh-day Adventist invalid party consisting of the following named persons: Elder James White and wife, Elder J. N. Loughborough, Sr., M. F. Maxson, and the editor of the Adventist Review. 2BIO 119 3 They were accompanied by Dr. H. S. Lay, recently by request from Dansville, New York, to which place they now direct their course.... We hope also these overworked and overburdened servants of the Lord will share largely in the prayers of the faithful, while they are obeying that very important, but much-neglected, command of Christ, to "rest awhile."--Ibid., September 19, 1865 2BIO 119 4 Stopping over the Sabbath in Rochester, New York, the group proceeded the next week the forty miles south to Dansville. It was reported that James White stood the journey "remarkably well" (Ibid., September 26, 1865). They, of course, were acquainted with Dr. Jackson. Uriah Smith, who traveled with them, described their arrival and reception: 2BIO 120 1 Brother and Sister White were cordially welcomed by Dr. Jackson, physician-in-chief of "Our Home." Thursday, the day following our arrival, the doctor gave our party an examination, pronouncing upon our present condition and future prospects in respect to physical health and strength. 2BIO 120 2 His judgment in the case of Brother White was that it was very fortunate for him that he was arrested in his course of toil and labor when he was; for if nature had held up even but a short time longer under the same pressure, it would have eventually given way, and in such a manner as to produce a complete wreck, for which there would have been no remedy. 2BIO 120 3 As it is, under proper hygienic influences, he will fully recover, regaining more than his former health and strength; but the causes which have led to this attack must for all time be avoided, and to the work of recovery, quite a length of time, perhaps six or eight months, must be devoted.--Ibid., October 3, 1865. (Italics supplied.) 2BIO 120 4 Uriah Smith felt there was no better place than the institution at Dansville, both from theoretical and practical standpoints, and he informed the Review readers that Ellen White would remain with her husband as long as he would be there. A cottage close to the institution was found where the Whites had upstairs rooms, and treatments were begun. Each day they walked in the open air. Smith and Loughborough remained for rest and treatment. 2BIO 120 5 When the Whites went to Dansville for medical help, there were some among the believers who thought that they had given up their faith that God would raise James up to health in response to prayer. "Not so," wrote Ellen White: 2BIO 120 6 While we did not feel like despising the means God had placed in our reach for the recovery of health, we felt that God was above all, and He who had provided water as His agent would have us use it to assist abused Nature to recover her exhausted energies. We believed that God would bless the efforts we were making in the direction of health. We did not doubt that God could work a miracle, and in a moment restore to health and vigor. But should He do this, would we not be in danger of again transgressing--abusing our strength by prolonged, intemperate labor, and bringing upon ourselves even a worse condition of things?--Ibid., February 20, 1866 2BIO 121 1 Looking at the situation philosophically, she noted certain principles as to cause and effect: 2BIO 121 2 If we violate the laws of our being we must pay the penalty. Suffering, more or less, will follow every violation of Nature's laws. But when we repent of our transgressions, and commence earnestly the work of reform; when we do all that we can to redeem our errors, by placing ourselves in the best possible condition to regain the strength that we in our zeal lost; then we are in just that position where we can exercise faith in God, and ask Him to do that for us which we cannot do for ourselves. 2BIO 121 3 We may rely upon God's promises, and believe that His power will repair even Nature's broken-down machinery, and we be placed where we can labor again in the cause of God more understandingly, wisely preserving the strength God has given us instead of crippling it by excessive labor.--Ibid. Amusements and Diversions 2BIO 121 4 While James and Ellen White had deep appreciation for the methods of treatment at "Our Home," they were disturbed by methods employed to keep the minds of the patients from their physical woes--dancing, card playing, and theatergoing. They absented themselves from most of the morning lectures given by Dr. Jackson, first because the room was overheated, but primarily because of the mental conflicts created by the doctor's philosophy. Wrote Ellen White: 2BIO 121 5 When he dwelt upon the subject of health, we were too deeply interested for the good of our wearied minds, for our minds would begin to travel, comparing Dr. Jackson's philosophy with facts established in our minds, which had been received from higher and unerring authority.... 2BIO 121 6 And again, when Dr. Jackson and other physicians advanced and sought to sustain ideas that we could not receive from our religious standpoint, especially in regard to amusements and pleasure, ...we could not see harmony between his religious teachings and the teachings of Christ recorded in the New Testament.--Ibid. 2BIO 122 1 One day when Ellen White was taking treatment in the bathroom, she, with others, was solicited for an offering to pay the fiddler for a forthcoming dance. As she wrote of the incident she quoted a portion of her response: 2BIO 122 2 I am a follower of Jesus.... This dancing is thought essential to keep up the spirits of the patients, but have you not marked that the very ones who engage in this exercise are languid for a day or two afterward, and some are unable to rise from their beds? ... 2BIO 122 3 The ideas that are here advanced that we are too intensely religious, and that is the reason we are invalids, I will not, I cannot, admit. Do you ever see me gloomy, desponding, complaining? I have a faith that forbids this. It is a misconception of the true ideal of Christian character and Christian service that leads to these conclusions. It is the want of genuine religion that produces gloom, despondency, and sadness. Earnest Christians seek ever to imitate Jesus, for to be Christians is to be Christ-like.... 2BIO 122 4 A half service, loving the world, loving self, loving frivolous amusements, make a timid, cowardly servant. Such follow Christ a great way off. A hearty, willing service to Jesus produces a sunny religion. Those who follow Christ the most closely have not been gloomy.... We need more Christ and less worldliness; more Christ and less selfishness.--Manuscript 1, 1867. 2BIO 122 5 In time the Whites were able to secure a ground-floor apartment. There were good days for James, and there were bad days. When disturbed with the extreme nervousness that accompanied his illness, he seemed to lose courage. But the good days outnumbered the bad. On October 23 Dr. Lay sent to the Review a report of the progress he was making: 2BIO 122 6 Though he has made marked progress toward recovery since coming to this place, yet he is far from being well; and in order for him to fully recover, it seems indispensably necessary that he should devote at least several months to that special object; and in order to do this successfully, he needs rest, simple diet, judicious bathing, a certain amount of exercise in the open air, with the most pleasant social surroundings; consequently his family should be here with him. He should also have a team at his command, that he may ride every day when the weather will permit.--Ibid., October 31, 1865 2BIO 123 1 He wrote of the arduous labors of Ellen White in caring for her husband, and felt she should have some help and several months' treatment. He called for Adelia Patten, now Mrs. Van Horn, who had filled such an important place in the White family, to be sent to Dansville. 2BIO 123 2 Dr. Lay's suggestions were taken seriously, for everyone was ready to do whatever was thought best to hasten James's recovery. On November 7, Adelia Van Horn and the children, Edson and Willie, left Battle Creek, and the next day there was a united White family at Dansville. Arrangements were also made for the use of a carriage and a team of horses that would augment James's physical activities. 2BIO 123 3 The total expense for the White family was now running at $40 per week, and that of Loughborough about $20. The denomination had no plan for aiding workers who were ill. Fellow Adventists sent generous gifts to Battle Creek to help carry the burden. In six weeks' time, Smith and Loughborough were fully recovered, but Loughborough stayed on to be a help to the Whites. 2BIO 123 4 Morning, noon, and night, those of like faith met to pray for James White. He made very slow progress. In explanation, Ellen White wrote: 2BIO 123 5 My husband could obtain but little rest or sleep nights. He suffered with the most extreme nervousness. I could not sew or knit in his room, or converse but very little, as he was easily agitated, and his brain confused almost beyond endurance. He required almost constant care, and the Lord gave me strength according to my need.... 2BIO 123 6 Many nights when my husband was suffering with pain, unable to rest or sleep, have I left my bed at midnight and bowed before God and earnestly prayed for Him to grant us this token of His love and care--that my husband might realize the soothing influence of His Holy Spirit, and find rest in sleep.... We had the evidence that God heard us pray, and my husband would drop into a quiet sleep.--Ibid., February 27, 1866 2BIO 124 1 With the coming of December, the family knew they would have to endure a winter in somewhat cramped quarters, and with the very slow recovery of James, there were days of discouragement, days James thought he might not live. In his condition such an attitude was not helpful. Wrote Ellen: 2BIO 124 2 I felt intensely. I did not believe for a moment that my husband would die. But how was he to be inspired with faith to feel and say, "I shall not die, but live to declare the works of the Lord"? That night was the most distressing I had experienced during his illness. I did not sleep, but pondered the matter in my mind in regard to our future course. Previous to this night, I had not thought of leaving Dansville. I saw that the courage, hope, and buoyancy of spirits which had sustained my husband were failing. 2BIO 124 3 I had been remarkably sustained to endure anxiety, and the care of him during his sickness. He was considerate of my health and strength. Yet his case required constant care. I knew that no one at Dansville could take my place.... I did not consider this a task--it was to me a privilege. I have been nearly all my life an invalid, and tenderly and patiently has he sympathized with and watched over and taken care of me when I was suffering, and now my turn had come to repay in a small measure the attention and kind offices I had received.--Ibid. 2BIO 124 4 She knew that she could not keep up the program as it was at Dansville through the whole winter that was upon them. Her thoughts turned to Battle Creek: 2BIO 124 5 I thought of our large and convenient house at Battle Creek, with its high and airy rooms, and asked myself the question Would we not make more rapid progress toward health were we at our own home? I thought of the large reservoir of hot water upon our stove--ready for use at any time, and our immense cistern of soft water, and our filter in the cellar, our various bathing pans, and bath room fitted up with a stove. 2BIO 125 1 But all these convenient things had but little weight in my mind compared with my anxiety to get my husband, while I could, among his tried brethren who knew him, and who had been benefited by his labors, and were acquainted with the perseverance and zeal with which he had toiled to do the work of God, that he might be found at his post. His faithful brethren could sympathize with and help him by their prayers and faith.--Ibid. 2BIO 125 2 But she would not trust her judgment alone. She prayed that God would guide her and not allow her to take one wrong step. As she prayed, the conviction grew that she must take James where he could be among his brethren. She talked with Dr. Lay. He told her that she could not take him home, for he could not endure the journey. Then she talked with Dr. Jackson. He thought it would be well to try it, taking the journey in stages. She sought the counsel of Loughborough, who was surprised at first at such a sudden move, but saw light in it. James, overhearing her conversations, was soon enthusiastic to go. They packed that evening, finishing before nine o'clock. 2BIO 125 3 The next morning drizzling rain did not deter them. After an early and hasty breakfast they were on their way to the depot at Wayland, seven miles distant, and caught the train for Rochester. There they stayed with the Bradley Lamson family, who lived three miles from the city (JNL, in Pacific Union Recorder, November 21, 1912). It was Wednesday, December 6. 2BIO 125 4 But Ellen White could not leave Dansville without thoughts and words of appreciation. She wrote: 2BIO 125 5 I shall ever remember with gratitude the kind attention and respect we received, not only from physicians at "Our Home," but also from the helpers. The attendants in the bath rooms and waiters at the table were as attentive to our wants as we could wish. They seemed desirous to make our stay with them as pleasant and happy as it was in their power to do.--The Review and Herald, February 20, 1866. 2BIO 125 6 Soon James proposed calling in trusted friends to come to Rochester to engage in seasons of prayer--J. N. Andrews, who lived in Rochester but was laboring in Maine; the Lindsays from Olcott; and friends in Roosevelt "who had faith in God, and felt it their duty." "These friends," wrote Ellen White, "came in answer to his call." 2BIO 126 1 For ten days we had special and earnest seasons of prayer. All who engaged in these seasons of prayer were greatly blessed. They not only felt a burden of prayer for my husband, but in their own behalf.... I never enjoyed greater freedom in prayer. We had the assurance that our petitions were heard.... My husband was often especially blessed as he ventured to believe God and trust in His power to save.... It seemed to be a struggle with the powers of darkness. Sometimes the trembling faith of my husband would grasp the promises of God, and sweet and precious was the victory then enjoyed. Then again his mind seemed depressed, and to be too weak to hold the victory he had gained.... I felt the assurance that we should come forth from the furnace of affliction purified.--Ibid., February 27, 1866. The Important Vision of December 25 2BIO 126 2 Mornings the group would meet in Andrews' home in Rochester, then afternoons go to the Lamson home, where they could be with James as they prayed. And so it went from day to day till December 25. Ellen White described what then took place: 2BIO 126 3 Christmas evening as we were humbling ourselves before God, and earnestly pleading for deliverance, the light of heaven seemed to shine upon us, and I was wrapt in a vision of God's glory. It seemed that I was borne quickly from earth to heaven, where all was health, beauty, and glory. Strains of music fell upon my ear, melodious, perfect, and enchanting.... 2BIO 126 4 Then my attention was called to things transpiring here upon this earth, which I shall not attempt to relate here, but may give them at some future time. I had an encouraging view of the case of my husband, and the particulars of which will be presented hereafter.--Ibid. 2BIO 126 5 Recounting the experience many years later, Loughborough recalled: 2BIO 127 1 As she related the vision to us, she said: "Satan's purpose was to destroy my husband, and bring him down to the grave. Through these earnest prayers, his power has been broken. 2BIO 127 2 "I have been shown that Satan is angry with this company who have continued for three weeks praying earnestly in behalf of this servant of God, and he is now determined to make a powerful attack upon them. I was told to say to you, 'Live very near to God that you may be prepared for what comes upon you.'"--Pacific Union Recorder, November 21, 1912. 2BIO 127 3 Ellen White reported that shortly after the vision, with its encouragement to James, "my husband then proposed our returning to Battle Creek the next week on Monday [January 1, 1866], New Year's evening.... I felt the evidence that the Lord would go with us on our journey, and bring us safely to our home again."--The Review and Herald, February 27, 1866. ------------------------Chapter 10--(1866) The Agonizing Year of Captivity 2BIO 128 1 At Rochester, New York, December 25, 1865," wrote Ellen White, "I was shown many things concerning the people of God in connection with His work for these last days."--Testimonies for the Church, 1:533. This comprehensive vision formed the basis of many of her activities through 1866, and of her writing through 1867. 2BIO 128 2 Some of the things she did and said in 1866 were comprehended by her associates in Battle Creek, but some were greatly misunderstood. It was a very difficult year, and God in His infinite wisdom prefaced the instruction and counsel of that Christmas Day by granting her a visit, by vision, to the realms above, where "all was health, beauty, and glory." She heard the music of heaven, "melodious, perfect, and enchanting." Writing of it for the readers of the Review, she declared: 2BIO 128 3 I was permitted to enjoy this scene awhile before my attention was called to this dark world.--The Review and Herald, February 27, 1866. 2BIO 128 4 She had been caring for James White for more than four months, but neither she nor the others had witnessed the progress for which they had hoped and prayed. Why? And what did the future hold? The answers came in the vision: "I had an encouraging view of the case of my husband, the particulars of which will be presented hereafter."--Ibid. 2BIO 128 5 These particulars she wrote out the day after the vision, but they were not published until October, 1867, when Testimony No. 13 came from the press. This is now found in Testimonies, volume 1, pages 612-620. What she wrote is understood in the context of developments of those nearly two years. Here are a few excerpts: 2BIO 129 1 I was shown that God had suffered this affliction to come upon us to teach us much that we could not otherwise have learned in so short a time. It was His will that we should go to Dansville, for our experience could not have been thorough without it.... 2BIO 129 2 Their influence and teachings in regard to the service of God and a religious life are in direct opposition to the teachings of our Saviour and His disciples. By precept and example they lower the standard of piety.... 2BIO 129 3 I saw that, as far as disease and its treatment is concerned, "Our Home on the Hillside" is the best health institution in the United States. Yet the leaders there are but men, and their judgment is not always correct.... 2BIO 129 4 I saw that my husband and myself could not receive as much benefit there as could those of different experience and faith. Said the angel: "God has not designed that the mind of His servant, whom He has chosen for a special purpose, to do a special work, should be controlled by any living man, for that is His prerogative alone." 2BIO 129 5 Angels of God kept us while we were at Dansville. They were round about us, sustaining us every hour. But the time came when we could not benefit nor be benefited, and then the cloud of light, which had rested with us there, moved away, and we could find rest only in leaving there and going among the brethren in Rochester, where the cloud of light rested.--Testimonies for the Church, 1:614-616. 2BIO 129 6 She was then shown two reasons why God wanted them to leave Dansville: 1. In his weakness, James must step out by faith and go among his brethren, who could help him bear his afflictions. 2. "Had He [God] been pleased to manifest His power in restoring my husband, the physicians there would have taken the glory which should be given to God."--Ibid., 1:617. The Promise of Full Restoration 2BIO 129 7 In the vision the angel spoke: 2BIO 130 1 "God will be glorified in the restoration of His servant to health. God has heard the prayers of His servants. His arms are beneath His afflicted servant. God has the case, and he must, although afflicted, dismiss his fears, his anxiety, his doubts and unbelief, and calmly trust in the great yet merciful God, who pities, loves, and cares for him. 2BIO 130 2 He will have conflicts with the enemy, but should ever be comforted with the remembrance that a stronger than the enemy has charge of him, and he need not fear. By faith rely on the evidences which God has been pleased to give, and he will gloriously triumph in God."--Ibid., 1:617, 618. 2BIO 130 3 Two important matters were called to her attention: I saw that the Lord was giving us an experience which would be of the highest value to us in the future in connection with His work.... 2BIO 130 4 I saw that God was fitting up my husband to engage in the solemn, sacred work of reform which He designs shall progress among His people. It is important that instructions should be given by ministers in regard to living temperately. They should show the relation which eating, working, resting, and dressing sustain to health. All who believe the truth for these last days have something to do in this matter.--Ibid., 1:618. 2BIO 130 5 But active faith was required of James. If he failed to do his part, there was little hope for full restoration. She wrote: 2BIO 130 6 I was shown that in some respects my husband's case is similar to that of those waiting for the refreshing. If he should wait for the power of God to come upon his body, to feel that he was made whole before he made efforts in accordance with his faith, saying, When the Lord heals me I will believe and do this or that, he might continue to wait and would realize no change, for the fulfillment of God's promise is only realized by those who believe and then work in accordance with their faith. 2BIO 130 7 I saw that he must believe God's Word, that His promises are for him to claim, and they will never, no, never, fail. He should walk out by faith, relying upon the evidences that God has been pleased to give, and work, as much as possible, to the point of becoming a well man. Said the angel: "God will sustain him. His faith must be made perfect by works, for faith alone is dead. It must be sustained by works. A living faith is always manifested by works."--Ibid., 1:619, 620. 2BIO 131 1 She was warned what her husband's reaction would be and of some of the problems ahead, and in the following months she experienced that of which she was warned: 2BIO 131 2 I saw that my husband would be inclined to shrink from making efforts in accordance with his faith. Fear and anxiety in regard to his own case have made him timid. He looks at appearances, at disagreeable feelings of the body. Said the angel: "Feeling is not faith. Faith is simply to take God at His word." 2BIO 131 3 I saw that in the name and strength of God my husband must resist disease and, by the power of his will, rise above his poor feelings. He must assert his liberty, in the name and strength of Israel's God. He must cease thinking and talking about himself as much as possible. He should be cheerful and happy.--Ibid., 1:620. 2BIO 131 4 Only in a full understanding of what Ellen White was shown in this vision of Christmas Day can there be a fair understanding of the course she pursued in the care of her husband through the year 1866 and into 1867. 2BIO 131 5 All of this was written out in Rochester on December 26 and handed to James to read (Ibid., 1:613). In the strength of this he took courage to continue the journey home to Battle Creek as he was able. New Year's Day was set for the trip. Andrews proposed that he accompany them to Battle Creek, but Ellen replied that she wished them to go by themselves, trusting alone in God to sustain them. A number of their friends accompanied them to the railway station to see them off. Wrote Ellen White: 2BIO 131 6 We felt that angels of God were all around us. We went comfortably and safely to the [Niagara] Falls, where we changed for a sleeping car.... I felt too much responsibility to sleep much. The words "Gentle angels round me glide, hopes of glory round me bide" were in my mind much of the time during the night. My husband arose in the morning feeling better than usual. He was cheerful and of good courage.--The Review and Herald, February 27, 1866. 2BIO 132 1 At Battle Creek later in the day they were met by friends and escorted to their home, which had been comfortably prepared for them, and at five o'clock they sat down at their dining table, bountifully spread with good food that the women of the church had prepared. James rested well through the night and on the weekend engaged in the services at the church. Wrote Ellen: 2BIO 132 2 Although feeble, he walked to the meetinghouse and spoke about three quarters of an hour. We also attended the communion season in the evening. The Lord strengthened him as he walked out upon his faith. We felt grateful to God that we were again in the midst of our dear people in Battle Creek. When my husband was first afflicted they felt that the stroke had fallen upon them. Our affliction they made their own. They stood faithfully by our side.--Ibid. 2BIO 132 3 Every week a number of the believers met to engage in earnest prayer for his recovery. In her report of late February she stated: 2BIO 132 4 My husband is improving. He is not troubled as much with nervousness, anxiety, and fears. He suffers but little pain, but we cannot see that he gains in flesh. His stomach is gaining in strength, and he takes care of food better. He is now venturing out in diet slowly--eats some fruit. His appetite is good, and he enjoys his food. The weather has not been favorable for him to ride or walk out much. We improve every pleasant day, and take him out to ride several miles in the country. He rode one day eight miles to Bro. Godsmark's, took dinner, and returned the same day.--Ibid. 2BIO 132 5 In triumphant words Ellen White brought her report to a close: I believe, without a doubt, in the perfect and entire restoration of my husband to health. The Lord is for us, praise His holy name! 2BIO 132 6 Although Satan has tried to press us sore, yet help has been laid upon One that is mightier than he, and in the name of Jesus, our great deliverer, shall we come off conquerors.--Ibid. 2BIO 132 7 The report solicited the prayers of the believers in behalf of James, and God's sustaining grace for herself. 2BIO 133 1 In the lectures and other advice at Dansville, the physicians had dwelt much upon the importance of entire rest, both of body and mind, for those who had been prostrated by overwork. The theory was advanced that the minds of the patients should be occupied with recreation and amusements; little tolerance was given for the place of prayer in the recovery of health. In the months after returning to Battle Creek, James White found it hard to exchange this philosophy for what Ellen White, having received light in vision, held to be the correct methods. The Call for the 1866 Annual Meetings 2BIO 133 2 Of the workers in the cause, James White was not the only one incapacitated. The great adversary seemed intent on bringing the work of the church to a standstill. The surge forward that had been anticipated at the close of the Civil War had not materialized. A number of the key figures in the working force of the denomination had through illness been kept from the field of labor. It was without optimism that church leaders on April 10 announced the appointments for the fourth session of the General Conference to convene May 16, the annual session of the Michigan State Conference on May 17, and the constituency meeting of the SDA Publishing Association on May 18. There would be services through Sabbath, May 19, to Monday, May 21. Uriah Smith, editor of the Review, added the following statement to the listing of dates: 2BIO 133 3 The meetings appointed in this week's Review, to be held in Battle Creek, May 16-21, are not designed for large gatherings.... The circumstances of the Battle Creek church the present season are not favorable to the entertaining of a large gathering. It is therefore expected that the different meetings will be composed principally of delegates. Provision will be made for all who come in this capacity.--Ibid., April 10, 1866 2BIO 133 4 The next week, the editorial page made the reasons plain. Under the title "God's Present Dealings With His People" the sad situation was probed: 2BIO 133 5 Instead of a special rise in the message, the progress of the truth the past year has been no more than ordinary; and instead of an increase of laborers, many of the more efficient ones then in the field have been either entirely prostrated or afflicted in some way calculated to dishearten or cripple them. And as in times of prosperity it is proper to enumerate our blessings, so now in this time of adversity and humiliation let us enumerate our calamities. 2BIO 134 1 Thirteen points, noting illnesses, deaths, and other misfortunes, were listed. It was declared: 2BIO 134 2 All this has intervened since our last conference; and what is the meaning of it all? If God is by these things designing to teach us an important lesson, we should not be slow to learn it.--Ibid., April 17, 1866 2BIO 134 3 Sensing the need of immediate help from God, the General Conference Committee appointed a four-day season of fasting and prayer, beginning Wednesday, May 9, and continuing to the close of the following Sabbath. Meetings were to be free from discussions, and characterized by humiliation, fasting, and prayer on the part of the church. Business was to be suspended; the members of each church would meet at one o'clock each weekday, and both morning and afternoon on Sabbath. The following counsel was given concerning the fast: 2BIO 134 4 During these days of prayer we recommend on the part of all a very abstemious and simple diet, Daniel 10:3; while some may more or less abstain from food as their health may permit, or their feelings prompt.--Ibid. 2BIO 134 5 The hours were to be spent in meditation, heart searching, and prayer. The General Conference Committee made a special plea, urging: 2BIO 134 6 Let us cry to the Lord to revive His cause, remove His rebuke from off His people, restore His servants, and lead on the message to its destined victory.... We have reached a crisis in which it seems that the Lord alone can save us; and may we not stand still and see of His salvation. We believe He will be inquired of at our hand, and once more make bare His arm in behalf of His people.--Ibid. 2BIO 135 1 The churches responded well. J. N. Loughborough reported of Battle Creek: 2BIO 135 2 The praying seasons for the reviving of God's people, and the restoration of His servants, were especially refreshing, so much so that it seemed evident to all that the Lord by giving us freely of His Spirit said to us, "Yes, I accept you, and will work for you." 2BIO 135 3 Brother White was in such feeble health that he could be with us but little in our meetings; yet he expressed confidence in the prayer of faith. The people of God here who have witnessed his trials and burdens in the past felt called upon to make his case a special subject of their prayers. The Lord is working for His servant. He has been greatly blessed in answer to prayer; and we trust the power of the enemy is broken.--The Review and Herald, May 15, 1866. 2BIO 135 4 The last phrase in the Loughborough report reflected the generally held feeling that Satan had attempted to destroy James White. Ellen White was unshaken in this opinion, for she had been shown just that fact (Pacific Union Recorder, November 21, 1912). The 1866 General Conference Session 2BIO 135 5 Wednesday morning, May 16, the fourth session of the General Conference of Seventh-day Adventists opened. The president, James White, could not be there, and in his absence John Byington was asked to preside. Loughborough, stationed in Battle Creek as president of the Michigan Conference, reported that this was a conference at which one third more business was done than at any conference before it. He added: 2BIO 135 6 In the transaction of this amount of business not a jarring note was heard. The meetinghouse enterprise [a new church building for Battle Creek] and the Health Institute [the proposal that Seventh-day Adventists establish and operate a medical institution], et cetera, in addition to the yearly labor attending conference, made plenty of care and thought for ministers and committees. But we felt indeed the approving smile of God upon us as we came to the conclusions since made public in relation to these various enterprises, and we believe firmly that God is still leading out His people.--The Review and Herald, July 10, 1866. 2BIO 136 1 The minutes reported only business meetings. The nominating committee recommended officers for the General Conference: for president, James White; secretary, U. Smith; treasurer, I. D. Van Horn; plus an executive committee of White, Andrews, and Loughborough. The resolutions called for the construction of a house of worship of appropriate size in Battle Creek--the third to be built there. Andrews was asked to prepare an article "setting forth the teachings of the Scriptures on the subject of war." Of course, there was other business, particularly resolutions touching health and proper dress. The Battle Creek church had adopted an explicit statement on appropriate attire; the conference amended it somewhat and adopted it for recommendation to the churches. 2BIO 136 2 The question of health reform was still much to the front. The Review had carried a number of articles on the subject, some substantial members had reported favorably as a result of adopting its principles, and Ellen White had addressed the conference on the subject. The conference resolution on this read: 2BIO 136 3 Whereas, The subject of health is now attracting much attention among us as a people, and we are now learning the great truth that the proper way to avoid disease, or to recover from it, is to adopt correct habits of life, therefore 2BIO 136 4 Resolved, That this conference request our brother Dr. H. S. Lay, whom we deem fully competent so to do, to furnish through the Review a series of articles on the health reform. 2BIO 136 5 Resolved, That we acknowledge the health reform as set forth in the testimony of Sister White, as part of the work of God incumbent on us at this time; and that we pledge ourselves to live in accordance with these principles, and that we will use our best endeavors to impress their importance on others.--Ibid., May 22, 1866 2BIO 136 6 For a year the church had had before it an outline of the basic health principles, in the six How to Live pamphlets. Selections from various health works had been published in the Review, and in some very affirmative articles laymen had reported their personal experiences. One such article, titled "Influence of Diet," was written by Joseph Clarke, a rather prosperous and influential farmer. In this he stated: 2BIO 137 1 In a late number of the Review, Brother E. Goodwin speaks of the importance of heeding the late testimony respecting our diet; he speaks as though this had much to do with gaining the victory. To all this we say, Amen. 2BIO 137 2 For about two years self and family have tried the two meal per day system, [see appendix C.] during which time we have not used meats of any kind; neither have we used tea or coffee, nor any highly seasoned food, and but a very small quantity of fish; we have used grains, fruits, and vegetables. The results of the system are evenness of temper, clearness of mind, steadiness of nerve, increased mental power, and a better subjection of the physical to the moral power. 2BIO 137 3 I feel as if I were entering upon a new life, with new strength of hope and faith. Indeed, without the experience, I could hardly have believed it possible that the quality of our food, and the intervals between our meals, had so great an influence for good or evil.--Ibid., March 27, 1866 2BIO 137 4 It seems that this rather frequent contributor to the Review could hardly contain himself as he described his experience and that of his family. He wrote of how he had tested it on the farm and could do more work with less fatigue, and do it better. He continued: 2BIO 137 5 It is now nearly two years since we began to practice upon this system, in all kinds of weather, at all work, in the long days of harvest and haying, and the short days of winter: whether at the plough or the hoe, the axe or the spade. I find I am not as hungry for my meals as formerly, when eating three meals a day and lunches besides; neither do I crave more at a meal, if as much; neither do I feel half as much inconvenience from faintness when hungry, as formerly. 2BIO 137 6 At first I was so much pleased with the good effects of this system, that I feared it was enthusiasm in part, and that a reaction would follow; but sober reality, from two years' experience, has satisfied us that it is still better for us than our most enthusiastic dreams had pictured to our minds. Others in this vicinity have the same views of the matter, and will, I hope, bear testimony to the same.--Ibid. 2BIO 138 1 He closed his lively statement by referring to the "work published at the Review office, entitled How to Live," and added, "You cannot afford to do without it; send for it immediately, and don't be offended with me for saying that tea and coffee, and hog's lard and tobacco, should never be the diet of a Christian." 2BIO 138 2 It is obvious that the church was beginning to feel a rise in the tide toward the principles embodied in this new and encouraging way of life. But this was just a beginning. The Report of John Matteson 2BIO 138 3 John Matteson, who had come to Battle Creek for the first time to attend the annual meetings, called on James White. He reported: 2BIO 138 4 When I saw him bowed down with disease and took his weak hand, I could not refrain from weeping. Like a mighty oak he had stood the storms of many winters, but a cruel tornado had broken the limbs, and even loosened the roots.--Ibid., May 29, 1866 2BIO 138 5 From Matteson alone we get the picture of the next few days in Battle Creek: 2BIO 138 6 On the following Sabbath [May 19], fasting and prayer was again appointed. Brother Bates led the meeting. The peace of God shone from his countenance. Ardent and united supplications went up to the throne of grace. We ceased not till Brother White came into our midst and testified that the Lord had untied his hands. Then joy and hopeful expectation shone from his eyes while he praised the Lord, and all united with him.... First-day afternoon he took part in and stayed during the services, and Second-day he shared in the ministerial deliberations.--Ibid. 2BIO 138 7 The issue of the Review and Herald published the next day, Tuesday, May 22, carried a cheering back page note from White himself, first reporting on some of his sufferings, including extreme nervousness since his paralytic stroke, and then the change he was currently experiencing: 2BIO 138 8 For the past nine months we have not been able to obtain sleep without artificial heat in some form ...; and that for the last five months we have not had more than one hour's sleep out of the twenty-four, and that often disturbed by unhappy dreams.--Ibid., May 22, 1866 2BIO 139 1 But he wrote near the close of his report: For two nights past since the season of fasting and prayer, Sabbath, May 19, we have slept more than for the two weeks previous, and our feet were warm without the use of artificial heat, which has not been the case for the previous nine months.--Ibid. 2BIO 139 2 He closed by saying, "By faith we claim the blessing of health, which faith we shall show by our works." Ellen White Calls for a Revival of Health Reform 2BIO 139 3 That Sabbath, which marked a turning point in James White's experience, Ellen White spoke twice in the Michigan tent, which had been pitched on the west side of North Washington Street, about a half block from the publishing house. At the morning worship service her topic was health reform, and her address was a challenge to the church. Most likely reading from what she had written, she referred to the vision given in Rochester on December 25, 1865: 2BIO 139 4 I was shown that our Sabbathkeeping people have been negligent in acting upon the light which God has given in regard to the health reform, that there is yet a great work before us, and that as a people we have been too backward to follow in God's opening providence as He has chosen to lead us. 2BIO 139 5 I was shown that the work of health reform has scarcely been entered upon yet. While some feel deeply and act out their faith in the work, others remain indifferent and have scarcely taken the first step in reform.... 2BIO 139 6 The health reform, I was shown, is a part of the third angel's message and is just as closely connected with it as are the arm and hand with the human body. I saw that we as a people must make an advance move in this great work. Ministers and people must act in concert. God's people are not prepared for the loud cry of the third angel. They have a work to do for themselves which they should not leave for God to do for them.... 2BIO 140 1 In order to be fitted for translation, the people of God must know themselves. They must understand in regard to their own physical frames that they may be able with the psalmist to exclaim: "I will praise thee; for I am fearfully and wonderfully made." They should ever have the appetite in subjection to the moral and intellectual organs. The body should be servant to the mind, and not the mind to the body. 2BIO 140 2 I was shown that there is a much greater work before us than we as yet have any idea of, if we would ensure health by placing ourselves in the right relation to life.--Testimonies for the Church, 1:485-487 (published in 1867). The Challenging Call for a Health Institution 2BIO 140 3 As she continued her appeals in behalf of the health reform, she declared, "Men and women must be instructed, and ministers and people should feel that the burden of the work rests upon them to agitate the subject and urge it home upon others. I was shown that we should provide a home for the afflicted and those who wish to learn how to take care of their bodies that they may prevent sickness."--Ibid., 1:489. Doubtless some in the audience questioned in their hearts how this small people with little resources could ever start a medical institution. But before she closed her address, she declared: 2BIO 140 4 Our people should have an institution of their own, under their own control, for the benefit of the diseased and suffering among us who wish to have health and strength that they may glorify God in their bodies and spirits, which are His. Such an institution, rightly conducted, would be the means of bringing our views before many whom it would be impossible for us to reach by the common course of advocating the truth. As unbelievers shall resort to an institution devoted to the successful treatment of disease and conducted by Sabbathkeeping physicians, they will be brought directly under the influence of the truth.... 2BIO 140 5 As the health of invalids improves under judicious treatment, and they begin to enjoy life they have confidence in those who have been instrumental in their restoration to health.... Some who go away restored or greatly benefited will be the means of introducing our faith in new places and raising the standard of truth where it would have been impossible to gain access had not prejudice been first removed from minds by a tarry among our people for the object of gaining health. [This counsel on health reform and the need of a health institution quoted above and in what followed was not written out in full until later. II is assumed that what she then wrote was the essence of her presentation at the conference session, said by J. N. Loughborough to have been read.]--Ibid., 1:492, 493. 2BIO 141 1 The audience, including Loughborough, president of the Michigan Conference, was startled. As James White, the natural leader of the church, was ill, and others were incapacitated, Loughborough was the principal administrator in charge of affairs. He later reported: 2BIO 141 2 When this testimony was read to our people, the question arose, "How can we, in our condition of limited means, obtain and control a health institution?" Brother James White was at that time in a critical condition of health, and could not take upon himself the management of the enterprise; so the matter seemed to fall upon the Michigan Conference committee, of which I was at that time president. 2BIO 141 3 The committee, with a few of the leading members in Battle Creek, counseled and prayed over the matter, and said, "We will pledge to the enterprise, venturing out on what is said in the testimony, though it looks to us like a heavy load for us to hold up."--Pacific Union Recorder, January 2, 1913. 2BIO 141 4 Loughborough then drew up a subscription paper. He went first to J. P. Kellogg, a storeowner and one of the most prosperous businessmen among the Adventists in Battle Creek, and father of J. H. and W. K. Kellogg. Loughborough said to him: 2BIO 141 5 Brother Kellogg, you heard the testimony that Sister White read to us in the tent. A few of us have decided to make an investment for the purpose presented to us in that testimony, "sink or swim." We thought we would like to have your name at the head of the list, as you have more money than any of us.--Ibid. 2BIO 142 1 Kellogg replied, "Let me take that paper." In a bold hand he wrote, "J. P. Kellogg, $500." "There it is," he said, "'sink or swim."' Others were quick to follow with pledges: Ellen G. White, $500; J. M. Aldrich, $250; James White, $100; J. N. Loughborough, $50; et cetera. The committee followed the counsel of competent lawyers, and the emerging institution developed as a business enterprise on a dividend-paying share basis. Each share sold for $25, with the promise of returns to the investor from the earnings. Before too long, however, on Ellen White's counsel, this was turned around. While the capital was built up on the basis of the purchase of shares, which provided voting rights, profits from the investment were plowed back into the enterprise. The New Health Institute 2BIO 142 2 Within days after the call for such an institution, the residence of Judge Graves was purchased. This comprised nine acres of land, three short blocks north of the publishing house. A two-story structure for treatment rooms was added. Tanks were installed on the roof of the treatment rooms to hold water pumped by windmill from a nearby well. Loughborough reports: 2BIO 142 3 On the fifth of September, 1866, the institution was formally opened for patients and boarders, having Drs. Lay and Byington as physicians, two helpers, and one patient.... We had room for twelve patients. Ere a month passed, the rooms were filled with patients, and we had to increase our help, and provide more room.--Ibid. 2BIO 142 4 Denominational leaders were venturing into a new field that offered unique opportunities but was fraught with many perils. Ellen White shortly placed before them this caution: The health reform is a branch of the special work of God for the benefit of His people. I saw that in an institution established among us the greatest danger would be of its managers' departing from the spirit of present truth and from that simplicity which should ever characterize the disciples of Christ. 2BIO 142 5 A warning was given me against lowering the standard of truth in any way in such an institution in order to help the feelings of unbelievers and thus secure their patronage. The great object of receiving unbelievers into the institution is to lead them to embrace the truth. If the standard be lowered, they will get the impression that the truth is of little importance, and they will go away in a state of mind harder of access than before.--Testimonies for the Church, 1:560. The Health Reformer 2BIO 143 1 At the General Conference session in mid-May, a resolution called for Dr. H. S. Lay to furnish a series of articles through the Review on the subject of health reform. In the days following the conference, plans were quickly amplified to embody the publication of a monthly health journal, which Dr. Lay would edit. The Review of June 5, 1866, carried this notice: 2BIO 143 2 Prospectus of the Health Reformer: The first number of a monthly periodical, with the above title, sixteen pages, magazine form, with cover, will be issued at the Western Health Reform Institute, Battle Creek, Michigan, August 1, 1866. 2BIO 143 3 The nature of this journal is sufficiently indicated by its name. It is designated to aid in the great work of reforming, as far as possible, the false habits of life so prevalent at the present day. 2BIO 143 4 It will aim to teach faithfully and energetically those rules of health by obedience to which people may secure the largest immunity from sickness and premature death. 2BIO 143 5 It will advocate the cure of diseases by the use of nature's own remedies, air, light, heat, exercise, food, sleep, recreation, et cetera.... Price $1.00 per volume of twelve numbers.--The Review and Herald, June 5, 1866. 2BIO 143 6 In his editorial in the first number, published in August, Dr. Lay restated the aims and objects of the Health Reformer. He added that "its contributors will be persons of experience, and of high mental and moral attainments. Its selections will be of the choicest kind." This is demonstrated in the first issue, with articles from Dr. J. H. Ginley, M.D., Ellen G. White, J. N. Loughborough, D. T. Bourdeau, J. N. Andrews, R. F. Cottrell, J. H. Waggoner, et cetera. 2BIO 144 1 Shortly after the launching of the journal, Ellen White wrote: The Health Reformer is the medium through which rays of light are to shine upon the people. It should be the very best health journal in our country. It must be adapted to the wants of the common people, ready to answer all proper questions and fully explain the first principles of the laws of life and how to obey them and preserve health.--Testimonies for the Church, 1:552, 553. ------------------------Chapter 11--(1866) Rebellion in Iowa 2BIO 145 1 Spurred by the light given in the vision of December 25, and encouraged by the upturn in James White's struggle with ill health that followed the Sabbath of fasting and prayer during the General Conference session, Ellen White determined to test the benefits of travel. The monthly meeting scheduled for June 2 and 3 at Monterey, where they had many friends, seemed to provide an appropriate opportunity to venture out. Wednesday, May 30, accompanied by Dr. Lay, James and Ellen made the two-day trip in their carriage. The weather was favorable, and James stood the trip well. Writing of the experience, he stated, "Were glad to meet Brethren Bates and Waggoner, and a large attendance of the brethren from the region round about."--The Review and Herald, June 19, 1866. Joseph Bates reported that following Waggoner's Sabbath morning sermon: 2BIO 145 2 Brother White followed, giving a brief statement of his recent severe affliction, and what the Lord had done and was doing for him in answer to prayer, and closed with an affectionate address to the congregation, especially the youth.--Ibid. 2BIO 145 3 On Sabbath afternoon Ellen White gave her testimony on health reform. There was a full schedule of meetings Sunday, and in these, health reform figured prominently. The Whites remained over until the second Sabbath, when James White took the morning service. He closed his report of the trip to Monterey with these words: 2BIO 145 4 We reached home, after having been absent nearly two weeks, June 11. We traveled with our team about 250 miles. In point of health, we sleep better, enjoy our food better, a better condition of the stomach and bowels is established, and we are gaining slowly in weight. Of our sufferings in the past none but God has known; but we trust they are mostly in the past. Brethren, pray for us. To know that we have the prayers of those who pray in faith is our highest earthly joy.--Ibid. 2BIO 146 1 Beyond this, the records are quite silent. The appendix statement in the 1888 edition of Life Sketches informs us that "the journey [to Monterey] proving beneficial to the invalid, many similar excursions were made during the summer."--22LS 354. The Snook and Brinkerhoff Rebellion and Confession 2BIO 146 2 Just before James White's breakdown in mid-August, 1865, he and Ellen had attended a special session of the Iowa Conference to deal with the rebellion of its leading officers, B. F. Snook, president, and W. H. Brinkerhoff, secretary. Rejection of the visions and opposition to organization, as well as doctrinal differences, were at the heart of the rebellion. Patiently James and Ellen White answered questions and criticisms, and the two men freely acknowledged their mistakes and confessed their wrongs. The July 25, 1865, issue of the Review and Herald carried heartfelt confessions from each of the men, and seemingly the rebellion had been quelled. Explained Snook in his extended confession: 2BIO 146 3 Brother White: Permit me, an unworthy worm of the dust, to address the brethren and sisters as follows: 2BIO 146 4 I wish to relieve my mind before you, and my God, by confessing that I now feel that I have been led by the wicked one in my movements of late, especially in my opposition to the body. Apparent difficulties in relation to Sister White's visions have been accumulating in my mind for some time. These were magnified by the enemy until doubts resulted in unbelief and rebellion. 2BIO 146 5 In this distressed state of mind I attended the General Conference at Battle Creek last May. While there, my mind was impressed that the church there was fast becoming conformed to the world. Without unbosoming myself to the brethren there, and calling for an explanation, I kept these matters to myself till I had a good opportunity to give vent to my feelings by publishing these matters which were a trial to me, to the brethren away from there. 2BIO 147 1 I am now convinced that the church at Battle Creek fellowship none of the extravagant fashions that I saw there, and I am now led to believe that they are doing what they can to live out the truth and preserve the waymarks of our faith. 2BIO 147 2 I wish to say to my good brethren and sisters of the Battle Creek church that I do most deeply deplore this wrong, and humbly beg them to forgive me. I also beg the pardon of Brother and Sister White for the influence that I have tried to exert against them on account of these things. I also entreat my brethren and sisters in Iowa to forgive me for talking these things to them and thereby inflaming them to wrong feelings. I do most sorrowfully repent of this grievous wrong and pray that God and my brethren may forgive me.--The Review and Herald, July 25, 1865. 2BIO 147 3 He then reviewed in some detail his experience in rebellion and related how, when the Whites were at the Pilot Grove meeting, he began to see his true position and, as he wrote, "began to restore me from my crazy opposition." In his July confession he returned to one of the main reasons why he had taken the course he did--his attitude toward the visions. 2BIO 147 4 There were the visions so full of imaginary wrongs and difficulties; how could I get right on them? I listened to the mighty testimonies of Brother and Sister White, driven home to my heart by the power of God. Hard as I had made my heart, it had to break, and well up with many tears that gushed from my eyes. Thought I, Can it be possible that these who speak with so much Spirit and power of God are deceivers, are impostors? No, no! Such a thing cannot be. God would not bless the devil's servants with so much of His Spirit. I then felt the good Spirit of God upon my heart, and the more of that Spirit I felt, the better the visions appeared; and the discrepancies and difficulties soon began to take wings and fly away. 2BIO 147 5 I now believe firmly that the devil was working upon me for my overthrow and ruin. But I rejoice that God directed Brother and Sister White this way. They truly have been instrumental in my salvation from the devil's snare. I hereby entreat their pardon for the grievous trial and heart-rending anguish that I have so wickedly brought upon them. May all my brethren, and may God, forgive me.--Ibid. 2BIO 148 1 Snook closed his confession with a reassertion of his confidence in the order and organization in the church. W. H. Brinkerhoff also confessed. In the heart of his rather extended statement, which was worded much like that of his conference president, B. F. Snook, he declared: 2BIO 148 2 I am now fully satisfied that God is leading this people, and that the visit of Brother and Sister White, and Brother Loughborough, was not only timely, but blessed of God, and under His guidance; and that great good has already resulted therefrom. I went there without any confidence in the testimonies of Sister White, and also with doubts on our position in regard to the sanctuary. I would now say that my feet are taken out of the miry clay, and fixed upon the sure foundation of truth, the testimonies not excepted.--Ibid. 2BIO 148 3 Brinkerhoff's confession was full and heartfelt, and in his closing paragraph he speaks of the lesson he had learned from the experience: 2BIO 148 4 And let me here say that my experience, though a sad one, has taught me that to doubt this truth, and the instrumentalities used to bring it out by the Lord, is to speedily lead one into the enemy's dark dominions, where he can be taken captive at his will.--Ibid. 2BIO 148 5 There was no hesitancy on the part of those injured, the Battle Creek church and James and Ellen White, to extend hands of forgiveness. Loughborough, who was with the Whites at the Pilot Grove meeting in late June and early July, stated that a day or two after the meeting he saw each of the men hand their written confessions, from which we have quoted, to James White, and they were soon published. It would be well if the story could close at this point, but it does not. A Second Rebellion Worse than the First 2BIO 149 1 Loughborough stayed close to Brinkerhoff for a time, joining him in evangelistic work in Iowa for a few weeks. Then he went on to other tasks. He later recounted: 2BIO 149 2 After a few days, it seems that B. F. Snook's objections revived. He began to communicate with Brinkerhoff, who left his field, and went home to Lisbon. That soon ended their labors in our ranks, and they were again at work on their scheme of "independence of the churches." This did not, however, assume its final fighting form for several months.--Pacific Union Recorder, November 21, 1912. 2BIO 149 3 Continuing his account, Loughborough stated that "in the spring of 1866, the 'Snook and Brinkerhoff company,' as we called them in that day, had succeeded in drawing off with them forty-five of the sixty members of the Marion church." They obtained the handpress used by the Hope of Israel party and started a paper they called The Advent and Sabbath Advocate. They boasted, like the former owners of the press, that "when we get rid of the testimonies, the message will go."--Ibid. This was clearly a case of bold rebellion, the type of opposition concerning which Ellen White in later years wrote, "I question whether genuine rebellion is ever curable."--Manuscript 185, 1897 (see also Selected Messages 2:393). 2BIO 149 4 Early in 1866 W. S. Ingraham visited Marion, Iowa, where Snook still resided. From there he reported in a letter to James White that he found "a bad state of things" (The Review and Herald, January 23, 1866). He noted the doctrinal disagreements with the church, and after referring to the experience of meeting Snook and Brinkerhoff in 1865 and the confession of the two men, stated, "We find them...in a second rebellion worse than the first." Ingraham added, "Knowing the object of these men, my duty demands that I should raise a warning voice. Let the brethren beware of them." The publication of his letter in the Review served notice to the church generally, and leading men in Battle Creek followed it with "Remarks," pointing out that "many of the fundamental principles of present truth" had been abandoned by the dissident leaders in Iowa. The notice stated: 2BIO 149 5 Their downward course commenced with opposition to the visions. Long weeks they spent framing and writing out objections, and blowing up to a white heat in their own hearts the fires of opposition against the cause of present truth and its leaders.--Ibid. 2BIO 150 1 The loyal members in Iowa were urged to hold on, steadfast and unmovable. A layman, J. Dorcas, reported in the Review of February 13, 1866, what he had found at Marion: 2BIO 150 2 The saints in that place are now again on their way, rejoicing in the truth. I have also visited other parts of the work, as Fairview, Anamosa, and Lisbon, and am happy to say that I have no doubt of the fixed purpose of the brethren and sisters generally to hold on to the old landmarks. I believe they realize the necessity of a deeper work of grace, which may the Lord grant, is my prayer.--Ibid., February 13, 1866 2BIO 150 3 As many of the churches in Iowa reported one by one through the Review, they declared their determination to hold on to the "old landmarks" in spite of the visits of the men in apostasy and the earnest work they did to unsettle the believers. 2BIO 150 4 Administrative committees in the General Conference, as well as in Iowa, took action dismissing the leaders in the rebellion. Thirty-two-year-old George I. Butler, a layman, was called to the presidency of the Iowa Conference (Ibid., May 22, 1866; Ibid., July 17, 1866). What Happened to the Men and the Movement? 2BIO 150 5 J. N. Loughborough, who was well acquainted with the men and the circumstances, told of the outcome: 2BIO 150 6 The career of these two men among Sabbathkeeping opponents was quite limited. Their new departure in the "independence of the churches" did not "pan out" as they expected.... Before many months elapsed, both S. and B. dropped their interest in the Advocate [their paper], and gave up the keeping of the Sabbath. Brinkerhoff engaged in school-teaching, and the study of law. Snook engaged in preaching universalism, at a salary of $1,000 a year.--Pacific Union Recorder, January 9, 1913. 2BIO 150 7 They left little groups of disaffected Sabbathkeepers who in time were joined by others of like mind. Among such were two brothers, Abe and William Long, from Missouri. They moved the press to Stanberry, Missouri, and continued to publish the Advocate, with warnings against Ellen White's testimonies their principal stock-in-trade. A third brother, Levi, remained loyal to the Seventh-day Adventist Church. Abe and William operated under the name Church of God (Adventist), with headquarters in Missouri. In 1933, there was a division; the new group took on the name Church of God (Seventh Day), with headquarters in Salem, West Virginia. The census reports of religious bodies in the United States in 1936 gave a combined membership of the two groups as 2,400. 2BIO 151 1 W. H. Brinkerhoff and William Long had second thoughts. When G. B. Starr was baptized as a young man into the Seventh-day Adventist Church in Iowa, Brinkerhoff was present. As Starr came out of the water Brinkerhoff shook his hand and stated: 2BIO 151 2 "I am glad to see you take your stand to go with this people. They have the truth, and I am sorry I ever left them. It is too late for me now to join them. I have opposed them, and have trained my family in that opposition." ... And then in sadness he said, "I am a lost man."--Ibid. 2BIO 151 3 J. S. Rouse, one-time president of the Missouri Conference, reported that in 1915 he was acquainted with William Long. When Life Sketches was published shortly after Ellen White's death, he took a copy to Long. The latter promptly read it and, when finished, declared to Rouse, "We have been fighting a good woman and a good work." Mrs. Long overheard the remark; she came into the room with tears in her eyes and said, 2BIO 151 4 "Oh, the thousands of dollars we have put into this movement and it is lost. We have made a mistake. If we had only done as Brother and Sister White wanted us to. They were here and pleaded with us, but we would not listen to them. We were stubborn. Oh, the money we have wasted!" 2BIO 151 5 He said, "Mother, don't talk about the thousands of dollars. That is nothing. I care not for that. But when a man comes to my position, and my age, and realizes that he has wasted his life, thrown it away, that is what worries me."--DF 503a, "Some History and Some Information Regarding the Church of God," pp. 23, 24. Uriah Smith Answers Objections to the Visions 2BIO 152 1 The questions and criticisms regarding Ellen White and the Spirit of prophecy were quite widely disseminated by the dissident group. In the June 12, 1866, issue of the Review, on the front page, Uriah Smith began the publication of answers to the objections that had been raised. The back page carries his note of explanation: 2BIO 152 2 We commence this week the publication of "Answers to Objections Against the Visions." It may be proper here to state that this manuscript was prepared before our late conference [commencing May 16, 1866]; but its publication was withheld till it could be submitted to the ministering brethren who might then assemble, for them to decide upon its merits, and the disposition that should be made of it. It was examined by them, and received their approval, with a decision that it should be published.--The Review and Herald, June 12, 1866. 2BIO 152 3 Smith informed the readers of the Review: In preparing these answers we have had no consultation whatever with Sister White, nor received any suggestion or explanation from her on any point. We take the visions as they are published, and base our explanation of any apparent discrepancy, on the language as it stands.--Ibid. 2BIO 152 4 The first of the Smith series of six extended articles opened: Seventh-day Adventists believe in the gifts of the Spirit. They believe that the varied operations of the Spirit of God, having been once expressly set in the church, 1 Corinthians 12, Ephesians 4, were designed to continue therein to the end.... To them, the doctrine of spiritual gifts, as set forth in the chapters referred to, is as much a special doctrine of revelation as is the Sabbath, the sanctuary, the state of the dead, or the Second Advent. Taking the Scriptures to be in deed and in truth the Word of God, they cannot reject it. They can as easily explain away the Sabbath, baptism, and the Lord's Supper, as the doctrine of spiritual gifts, and hence believe that to reject it is to be guilty of error, and that to receive it is essential to the unity of the faith.--Ibid. 2BIO 153 1 He then took up these objections in numbered answers. Objection 1 was "The Bible and the Bible Alone." The series closed July 31, 1866, with Objection 39, the supposed suppression of the E. G. White writings. Two years later, in 1868, Smith added thirteen more points, and the material was issued in a widely distributed pamphlet of 144 pages. This was titled The Visions of Mrs. E. G. White, a Manifestation of Spiritual Gifts According to the Scriptures. The Slow Recovery of James White 2BIO 153 2 With James White making a very gradual recovery, his wife's attention was given almost wholly to his care. She found there must be a constant perseverance to encourage him to manifest faith and exert himself in those activities that would keep his mind off his weakness and discomforts, and keep the way open for his restoration. Thus during the summer of 1866, following the successful visit to Monterey in mid-June, other trips were taken by carriage to nearby churches, with beneficial results. During this time James did no writing and carried no responsibilities. But communications from the field to the Review were addressed to "Brother White," in spite of the fact that the editor, Uriah Smith, carried the full burden of the paper. 2BIO 153 3 The large enterprise calling for attention in Battle Creek was getting the Health Reform Institute into full swing. As noted, J. N. Loughborough was leading out in this. [For a detailed account of launching the medical institution in battle creek, and a portrayal of the vicissitudes in learning to finance and operate the western health reform institute, see The Story of Our Health Message, 143-190.] In fact, as noted earlier, Loughborough was really the active administrator of both the Michigan Conference and the General Conference, being a member of both committees. 2BIO 153 4 Ellen White was able to get in a little writing of personal testimonies. Most likely the article "Dress," published in Testimonies, volume 1, pages 456-466, was largely written at this time. Her husband's recovery was her prime interest. The Autumn Journey East 2BIO 153 5 It was to this end that the two launched on a journey east in the autumn of 1866. Ellen was on the lookout for situations that would challenge her husband's faith and strength. The announcement of the New York State meeting, to be held September 28 to October 1, caught her eye. This was to convene at Roosevelt, New York, a town not too far from the Lindsays in Olcott, and the Abbeys at Brookfield. Both families were close friends of long standing--the Lindsays were among those James had called to Rochester to join in prayer for his healing. Then too, Ellen's father, living with the Beldens in Connecticut, was ill and apparently dying. He was urging her to come that he might see her once more. She decided to take her husband and Willie, and start out for Connecticut by way of Roosevelt, New York. The following announcement appeared on the back page of the Review. 2BIO 154 1 Brother and Sister White left Battle Creek for the East, Tuesday, September 11. It was thought that the journey, and the change of associations and influences, might be of benefit to him, while she wishes to visit an aged father now residing in Connecticut, and other friends there. We trust the move will surpass the anticipations of all in its beneficial results.--The Review and Herald, September 18, 1866. 2BIO 154 2 That not all had faith in the venture is evident from the tone of the closing sentence of the announcement. 2BIO 154 3 From this point on, the readers of the Review were left in the dark as to the Whites' activities, and any progress James might be making healthwise, until January, 1867. Edson was left in Michigan--with whom, the records do not disclose. From Ellen's letters to him we gain some word on the journey. 2BIO 154 4 Ellen took James to the Ira Abbey home, at Brookfield. To her disappointment, he was too ill to attempt to attend the meetings at Roosevelt. She could now see that James could not accompany her to visit her father in Connecticut. This trip would take her away from James for several weeks. She would leave him at the Abbey home. The Visit to Father Harmon 2BIO 154 5 Robert Harmon, now very feeble, was living with his daughter, Sarah Belden, and her family in Kensington, Connecticut. This was not more than ten miles from Rocky Hill, where the first of the Sabbath Conferences was held in the Albert Belden home in 1848. Rapidly declining in health, Robert was eager to have Ellen make a visit so they could have a little time together. From the Abbey home she wrote to Edson on Sunday, October 7: 2BIO 155 1 I am preparing to go to Connecticut. Your father is still very feeble. Willie will remain with him. I think I never was more perplexed in my life to know what is my duty. 2BIO 155 2 Your grandfather Harmon is very low and cannot live long. He feels that he cannot be denied seeing his Ellen once more. He talks of it by day and by night, and here is your father so sick. If I leave him I fear I shall not see him again. He is too sick to accompany me. 2BIO 155 3 Your father feels that it is my duty to go to my father's dying call. I am worn with anxiety and want of sleep. Today while I was praying over the matter, duty seemed to demand I should go to your grandfather.--Letter 5, 1866. 2BIO 155 4 She added a few words of a personal nature: I have prepared you comfortable clothing for winter, which I send to you by Elder Loughborough. I hope they will give you as much pleasure in wearing them as I have taken pleasure in making them for you. I have sat up late and arisen early, before anyone was astir, to work upon them. Prayers that you may be clothed with Christ's righteousness are stitched into these garments.--Ibid. 2BIO 155 5 By the weekend she was with her father and her sister Sarah and her family, and wrote of the five children, who were doing well. Finding her father at death's door, she sent for her twin sister Elizabeth and older sister Mary. Sabbath she met with the church for morning and afternoon meetings. Before returning to Brookfield and her husband, she made a brief tour that took her to several churches and down to New York City. Her father passed to his rest a few days after her visit. 2BIO 155 6 It was "leaf season" in New England. "The scenery," she declared, "was beautiful." She added: 2BIO 155 7 The trees with their varied hues, the beautiful evergreens interspersed among them, the green grass, the high and lofty mountains, the high bluffs of rocks--all are interesting to the eye. These things I could enjoy, but I am alone. 2BIO 156 1 The strong, manly arm I have ever leaned upon is not now my support. Tears are my meat night and day. My spirit is constantly bowed down by grief. I cannot consent that your father shall go down into the grave. Oh, that God would pity and heal him!--Letter 16, 1866. Return to Battle Creek 2BIO 156 2 In late November or early December, James and Ellen White returned to Battle Creek. There had been a turn for the better in his health. On December 8, writing to Edson, she reported: 2BIO 156 3 Your father seems much improved. He is gaining victories in regard to his eating. We could not ask him to do better than he has been doing. He seems more like himself--interests himself in matters transpiring around him and is more social. I am greatly encouraged in his case. I have been out riding with him almost every day the past week. Have visited Richard [Godsmark], Brother Graves twice, Sister Sawyers, and Eliza Bovee. I shall stand by your father in his efforts to overcome. I know that he has a hard struggle and needs the help of God.--Letter 6, 1866. 2BIO 156 4 It seemed that at long last an appreciable change was coming in James White's experience, and that the year of captivity was nearing its end. ------------------------Chapter 12--(1867) Liberated at Last--The Sweet and the Bitter 2BIO 157 1 Although there were setbacks in James White's health during the year 1866, there was a gradual improvement. In later years Ellen White occasionally looked back and recounted some of the steps in his recovery, but she did not pinpoint dates or places. As already noted, in the spring she determined to test the benefits of travel, journeying as her husband's strength would bear (2Life Sketches of Ellen G. White, 354). It seems likely that what she related to a group of medical workers in 1902 was in connection with one of these short trips: 2BIO 157 2 I always took my husband with me when I went out driving. And I took him with me when I went to preach at any place. I had a regular circuit of meetings. I could not persuade him to go into the desk while I preached. Finally, after many, many months, I said to him, "Now, my husband, you are going into the desk today." He did not want to go, but I would not yield. I took him up into the desk with me. That day he spoke to the people. Although the meetinghouse was filled with unbelievers, for half an hour I could not refrain from weeping. My heart was overflowing with joy and gratitude. I knew that the victory had been gained.--Manuscript 50, 1902 (see also Selected Messages 2:307, 308). 2BIO 157 3 But as the winter of 1866-1867 approached, James stayed at home more. Ellen wrote: 2BIO 157 4 Having become fully satisfied that my husband would not recover from his protracted sickness while remaining inactive, and that the time had fully come for me to go forth and bear my testimony to the people, I decided ...to venture a tour in northern Michigan, with my husband in his extremely feeble condition, in the severest cold of winter.--Testimonies for the Church, 1:570. 2BIO 158 1 She added, It required no small degree of moral courage and faith in God to bring my mind to the decision to risk so much, especially as I stood alone.... But I knew I had a work to do, and it seemed to me that Satan was determined to keep me from it. I had waited long for our captivity to be turned and feared that precious souls would be lost if I remained longer from the work. To remain longer from the field seemed to me worse than death, and should we move out we could but perish.--Ibid. 2BIO 158 2 Although there had been temporary gains, James had remained an invalid in spite of her efforts. But remembering the assurances given her in the vision at Rochester, Ellen White could not dismiss the picture in her mind that she and her husband would work together in building up the cause. In recounting the experience some years later, she stated: 2BIO 158 3 We had the assurance that God would raise him up, and we believed he would yet be able to work in the cause of God. I thought my husband should have some change, and we took our team, faithful Jack and Jim, and ventured a journey to Wright, Michigan. 2BIO 158 4 In this matter I was obliged to move contrary to the judgment of my brethren and sisters in Battle Creek. They all felt that I was sacrificing my life in shouldering this burden; that for the sake of my children, for the cause of God, I should do all in my power to preserve my life. 2BIO 158 5 His own father and mother remonstrated with me in tears. Physicians looked pityingly upon me and said, "You will not realize your expectations. There was never known a case where one [so seriously] afflicted with paralysis of the brain recovered." I answered them, "God will raise him up." 2BIO 158 6 In answer to the appeals of Father and Mother White that I had done all that was in my power and I must not attempt impossibilities, that my life was precious, that I had children who needed my care, I answered, "As long as life is left in him and me, I will make every exertion for him. That brain, that noble, masterly mind, shall not be left in ruins. God will care for him, for me, for my children. Satan shall not exult over us. You will yet see us standing side by side in the sacred desk, speaking the words of truth unto eternal life." 2BIO 159 1 I went alone [accompanied by a Brother Rogers], carrying with me the sympathies of many and losing the sympathies of many because I would follow my own judgment, not theirs.--Manuscript 1, 1867. 2BIO 159 2 "So," reported Ellen White, "on the nineteenth of December, 1866, we left Battle Creek in a snowstorm for Wright, Ottawa County, Michigan. My husband stood the long and severe journey of ninety miles much better than I feared, and seemed quite as well when we reached our old home at Brother Root's as when we left Battle Creek."--Ibid., 1:570. In the first of a series of reports dictated to his wife for the Review, James White described the journey: 2BIO 159 3 December 19, we left home with our team, in company with Mrs. White and Brother Rogers, for northern Michigan, designing to make Wright, Ottawa County, the first point. The morning was stormy, yet we drove forty-six miles that day, and were obliged to put up at a noisy rum-tavern.... The next morning we arose at five o'clock, and drove to Brother Hardy's, a distance of fifteen miles, against a keen north wind before taking our breakfast. Here we felt to thank God for an Advent home, and simple, healthful fare. We then drove twenty-three miles to our old home at Brother Root's, where we have remained until this date [January 2], enjoying their sympathy and hospitality. 2BIO 159 4 Sabbath morning, the twenty-second, the house of worship was filled with attentive hearers, although there had been no appointment publicly given. We opened the meeting and spoke twenty-five minutes from the words "Will a man rob God?" ...We were then followed by Mrs. White, who spoke more than one hour with freedom upon the subject of health from a religious standpoint.--The Review and Herald, January 15, 1867. 2BIO 159 5 As Ellen White later told the story, she exclaimed exultantly: 2BIO 160 1 Here commenced our first effective labors since the sickness of my husband. Here he commenced to labor as in former years, though in much weakness.--Testimonies for the Church, 1:571. 2BIO 160 2 At long last they were turning a corner, with the promise of better days ahead. But the battle was not fully won. It took some persuasion on her part to get James to prepare reports for the Review. But this was a significant step in his recovery. He dictated the first two reports; to the third he appended a significant note to the editor: 2BIO 160 3 Brother Smith, you see how large a report I have written at this time with mine own hand. I would say to the editor, the typesetter, and proofreader, Be patient with our imperfect scribbling. And to the reader we would say, May God bless our scattered thoughts, in these reports, and make them a blessing.--The Review and Herald, January 29, 1866. 2BIO 160 4 Seven reports in all--portions of some were in almost diary form--kept Review readers informed as to what James and Ellen White were doing in northern Michigan through January, February, and early March. Wright, where they began their labors in late December, was off the beaten path; ministers seldom visited the church. Wrote Ellen White: 2BIO 160 5 We found this church in a very low condition. With a large portion of its members the seeds of disunion and dissatisfaction with one another were taking deep root, and a worldly spirit was taking possession of them. And notwithstanding their low state they had enjoyed the labors of our preachers so seldom that they were hungry for spiritual food.--Testimonies for the Church, 1:570, 571. 2BIO 160 6 The situation was just the challenge James White needed to draw him into active spiritual labor. Their first Sabbath at the church, as already noted, he spoke twenty-five minutes, and Ellen White followed for an hour. In the afternoon she spoke again, continuing on the same subject--health reform. 2BIO 160 7 On Sunday morning the meetings continued, with James leading out for twenty minutes on the topic of diet and dress. Then Ellen followed for an hour and a half. That afternoon she spoke for an hour, continuing on the same subject, particularly as it related to dress, over which there had been some contention in the church. 2BIO 161 1 Ellen White stated in her report, "We were listened to with the greatest attention."-- Ibid. She spoke again Tuesday evening and then again Friday evening, establishing a cycle that would continue for several weeks. As the meetings progressed, she reported: 2BIO 161 2 I saw that my husband was growing stronger, clearer, and more connected in his subjects. And when on one occasion he spoke one hour with clearness and power, with the burden of the work upon him as when he used to speak, my feelings of gratitude were beyond expression. I arose in the congregation and for nearly half an hour tried with weeping to give utterance to them. The congregation felt deeply. I felt assured that this was the dawn of better days for us.-- Ibid. The Regular Exercise Program 2BIO 161 3 The Roots, who so graciously took the Whites into their home, cared for them as tenderly "as Christian parents can care for invalid children" (Ibid.). Ellen insisted on keeping up James's exercise program. They took a long walk twice a day. Then came a snowstorm that left a heavy blanket on the ground, bringing a minor crisis. She later told of it: 2BIO 161 4 I went to Brother Root and said, "Brother Root, have you a spare pair of boots?" 2BIO 161 5 "Yes," he answered. 2BIO 161 6 "I should be glad to borrow them this morning," I said. Putting on the boots and starting out, I tracked a quarter of a mile in the deep snow. On my return, I asked my husband to take a walk. 2BIO 161 7 He said he could not go out in such weather. 2BIO 161 8 "Oh, yes, you can," I replied. "Surely you can step in my tracks." 2BIO 161 9 He was a man who had great respect for women; and when he saw my tracks, he thought that if a woman could walk in that snow, he could. That morning he took his usual walk.--Manuscript 50, 1902 (see also Selected Messages 2:307). Encouraged in Mental Activity 2BIO 161 10 She was concerned too that James should be drawn into using his mind. Individuals came with questions that troubled them. Ellen soon recognized that on such occasions James could be drawn out in mental activity. She wrote of this later: 2BIO 162 1 Often brethren came to us for counsel. My husband wanted to see no one. He much preferred to go into another room when company came. But usually before he could realize that anyone had come, I brought the visitor before him, and would say, "Husband, here is a brother who has come to ask a question, and as you can answer it much better than I can, I have brought him to you." 2BIO 162 2 Of course he could not help himself then. He had to remain in the room to answer the question. In this way, and in many other ways, I made him exercise his mind. If he had not been made to use his mind, in a little while it would have completely failed.--Ibid. 2BIO 162 3 With James on the gain, she could turn her attention to writing. The vision given to her a year before on Christmas evening in Rochester was very comprehensive, covering many subjects. At the General Conference session in May, she had presented orally the appeal for greater faithfulness in health reform and called for Seventh-day Adventists to operate a medical institution. But while caring for James, she had had neither time nor strength to put the appeal in writing. This had to be done. There were also many personal testimonies to write and certain lines of general counsel to put into the written record. Now she could give attention to this. Testimonies for the Wright Church 2BIO 162 4 Visions were given to her in Wright presenting lines of instruction, counsel, and reproof for a number of the members of that church. She had to communicate the light given her, to the members. She did this orally in some cases and wrote in others, with some of these writings to be read to the church later, when the circumstances were quite widely known. At times the fact that Ellen White had knowledge of life experiences of certain individuals was quite disturbing to some in this relatively new church. 2BIO 162 5 A meeting was called for Monday afternoon, January 6, just for the members of the church. They assembled to listen to the fifty-one-page message she had written. It was the report of this meeting, sent to the editor in James White's own hand, that filled the four columns of the Review. Of this experience, new to many of the church in Wright, he wrote: 2BIO 163 1 Those reproved were of course surprised to hear their condition described, and were thrown into great trial. Mrs. White spoke to the brethren Tuesday and Friday evenings following with much freedom.--The Review and Herald, January 29, 1867. 2BIO 163 2 It was a critical time for a number in the church. They hardly knew how to relate to personal testimonies. It is not easy to receive and accept reproof. In the Sabbath morning service, January 12, James White saw an opportunity to help the church in a special way. He spoke on the testimony to the Laodiceans, drawing parallels and giving counsel. He pointed to the Saviour standing at the door, knocking, waiting, entreating. He reminded the audience: 2BIO 163 3 It is those He loves that He rebukes and chastens, whether by the cutting testimony of the Word of God or by a corresponding testimony, pointing out their errors and spiritual blindness. Let those, then, thus reproved, rejoice, instead of being discouraged. It is the best of evidence that their salvation is possible.--Ibid. 2BIO 163 4 White mentioned what it meant to receive and acknowledge the truthfulness of a personal testimony. The members had acknowledged that the testimonies were of God. Then he made several points: 2BIO 163 5 First. Because the prophet of God declared that in the last days there should be visions. 2BIO 163 6 Second. They are scriptural and true, because true prophets reprove and point out the sins of the people, while false prophets have ever cried peace. 2BIO 163 7 Third. They are true, because they reprove sin and teach holiness. They exalt God and lead people to keep His commandments. 2BIO 163 8 Fourth. While they correct the erring, and are a matter of trouble to sinners in Zion, they are a comfort to the desponding.... 2BIO 164 1 Fifth. They are the work of God, because of their harmony. For more than twenty years has the humble instrument stood the fiercest opposition from almost every quarter, yet has borne an unchanging testimony regardless of friend or foe. 2BIO 164 2 The sixth point was on weighing the vision in the light of private judgment. James referred to the experience of two men in the Battle Creek church: 2BIO 164 3 Some years since, these good brethren were reproved. They could not at first receive the testimony, and the result was that the majority of the church sympathized with them, because they were men of good judgment and piety. That was the darkest hour we ever saw in that church.... 2BIO 164 4 These brethren at Battle Creek were acquainted with Mrs. White, had seen her in vision, had heard her talk with power, had been baptized with the same Spirit, and had said that the evidence was enough. We appealed to them to put it in one scale, and their private judgment in the other, and they would find one a ponderous weight, and the other but a feather. Overwhelming evidence of the voice of God in one, and the blinded judgment of a mortal in the other. Taking this view of the subject, the humble Christian soon sees his way clearing before him.--Ibid. 2BIO 164 5 In reporting the experience of the church at Wright, James White observed, "The result of the foregoing positions in this church is most cheering. The work seems to be moving well. The testimony is fully received by every member."--Ibid. In support of this optimistic report, White quoted a resolution the church voted that Sabbath morning: 2BIO 164 6 Resolved, That we, the church in Wright, believe that the testimony Sister White has read to us is a faithful description of our true condition, and that we receive every part of it to us, as from the Lord; and, by His grace assisting, we will obey all that it requires of us.--Ibid. 2BIO 164 7 This was a landmark week in the history of the Wright church, bringing strength and stability. It also was a milestone in James White's finding his way back to active service. Ellen White was jubilant. An Encouraging James White Dream 2BIO 165 1 In his next report to the Review James White related a dream that he had at Wright. Four years earlier, while at Monterey, just before a special outreach for the youth (see Ellen G. White: The Early Years, chapter 32), he had dreamed of catching many small, plump fish. In the weeks that followed, many young persons were converted, first at Monterey, then at Wright, Greenville, Orleans, and finally at Battle Creek. He recounted that "for twenty-four years, we have probably dreamed of catching fish a hundred times, just before an ingathering of souls. The size of the persons, and their moral worth, is generally represented by the size and value of the fish."--Ibid., February 5, 1867. Of the dream at Wright, he wrote: 2BIO 165 2 Mrs. White and self were fishing, and with much effort caught large fish. But four of the fish caused us much trouble. They were restless, and would get out of the boat into the water, when we would with difficulty pull them into the boat again. This was repeated several times, and we caught no more large fish. We saw no small fish, as they were kept away by the large ones. But when the large ones were all caught out of the way, the water was immediately alive with small fish, plump and beautiful, which we readily caught. I awoke, and behold, it was a dream.--Ibid. 2BIO 165 3 Before leaving Wright, they witnessed the literal fulfillment of this dream. During the six weeks they were there, Ellen spoke twenty-five times, and James, twelve. As James was recovering from his long illness, she found that she must carry the heavy part of the burden, but she was careful to see that her husband led out. As they labored especially for the members of the church, Ellen found that her husband was a great help. 2BIO 165 4 His long experience in this kind of work, as he had labored with me in the past, had qualified him for it. And now that he entered upon it again he seemed to manifest all that clearness of thought, good judgment, and faithfulness in dealing with the erring, of former days. In fact, no other two of our ministers could have rendered me the assistance that he did.--Testimonies for the Church, 1:571. 2BIO 165 5 Just at this point a wealthy church member from the State of New York who had spent a few days in Battle Creek came up to Wright. He was full of criticisms he had picked up in Battle Creek, especially from those who had considered that Ellen White was moving unwisely when she took her husband's case in her own hands and made the trip east in the fall and then the trip to Wright in a snowstorm. At Wright this man did a lot of unwise talking and gossiping, especially among some of the more affluent members. Ellen White wrote: 2BIO 166 1 He chose to represent my husband, even before those for whom we had the greatest labor, as being partially insane and his testimony consequently as of no weight.--Ibid., 1:572. 2BIO 166 2 Root later told her that the work of this man had set the work with the Wright church back by two weeks. She wrote: 2BIO 166 3 By two weeks more of the most wearing labor, with the blessing of God, we were able to remove this wrong influence and give that dear people full proof that God had sent us to them.--Ibid. 2BIO 166 4 Ultimately nine baptisms resulted from their evangelistic thrust, and the church was greatly revived. As for the Root family, which had so generously taken them in at this time of their particular needs, she wrote: 2BIO 166 5 Brother and Sister Root fully sympathized with me in my trials and labors, and watched with the tenderest care to supply all our wants. Our prayers were frequent that the Lord would bless them in basket and in store, in health as well as in grace and spiritual strength. And I felt that a special blessing would follow them. Though sickness has since come into their dwelling, yet I learn by Brother Root that they now enjoy better health than before. And among the items of temporal prosperity he reports that his wheat fields have produced twenty-seven bushels to the acre, and some forty, while the average yield of his neighbors' fields has been only seven bushels per acre.--Ibid., 1:574, 575. The Six Weeks at Greenville 2BIO 166 6 "January 29, 1867," wrote Ellen White, "we left Wright, and rode to Greenville, Montcalm County, a distance of forty miles."--Ibid. She described the trip: 2BIO 167 1 It was the most severely cold day of the winter, and we were glad to find a shelter from the cold and storm at Brother Maynard's. This dear family welcomed us to their hearts and to their home. We remained in this vicinity six weeks, laboring with the churches at Greenville and Orleans, and making Brother Maynard's hospitable home our headquarters.--Ibid. 2BIO 167 2 The activities in the Greenville area were much the same as at Wright. Meetings were frequent, and both James and Ellen engaged in them. She noted the improvement in her husband's health: 2BIO 167 3 His labors were received by the people, and he was a great help to me in the work.... The Lord sustained him in every effort which he put forth. As he ventured, trusting in God, regardless of his feebleness, he gained strength and improved with every effort.--Ibid. 2BIO 167 4 With the prospects of the two laboring together among the people improving, Ellen's feeling of "gratitude was unbounded." Subjects dealt with in depth were primarily Systematic Benevolence and health reform in its broad aspects. They found the word more readily received there than at Wright, prejudice breaking away as plain truth was spoken (The Review and Herald, February 19, 1867). 2BIO 167 5 They were delighted with Greenville's surroundings. Of this James wrote: 2BIO 167 6 One might suppose that Montcalm County was a very new, log-house country, it being seventy-five miles north of Calhoun County [and Battle Creek]. But this is the most beautiful portion of the State. The farmers are generally independent, many of them rich, with large, splendid houses, large, fertile farms, and beautiful orchards. 2BIO 167 7 One traveling through this country passes a variety of scenery peculiar to Michigan, namely, rolling, oak openings, and plains covered with heavy maple and beech, and lofty pines. Then before he is aware of it, he comes upon a fine farm with buildings equal in size and style to the dwellings in our small cities.--Ibid. 2BIO 168 1 "The sleighing has been excellent for the last two months," he reported, "and the weather, generally, comparatively mild and fine."--Ibid. With their team of horses, which were a great blessing, they drove from five to forty miles nearly every day. [Although edson and willie occasionally accompanied their parents, they generally stayed in battle creek or the vicinity, where they could attend school, living with relatives or close friends.] In his report written March 3, James informed the readers of the Review: 2BIO 168 2 Since we left home [Battle Creek] on December 19, ...we have rode with our team one thousand miles, and have walked some each day, in all amounting to one hundred miles. This, with our preaching, writing, baths, and rest hours, has filled up our time.--Ibid., March 12, 1867 2BIO 168 3 Other reports put his health at about one half recovered. He was still frail, but determined to move on by faith, looking forward to a full restoration. He closed his report of their work in the vicinity of Greenville: 2BIO 168 4 We have taken our leave of this people for the present, who express a desire that we should settle among them. And we feel the strongest desire, if the Lord will, to settle with this dear people where our testimony, as is most natural, is prized more than in those places where they are blessed with much ministerial labor, and the labors also of efficient local elders and experienced brethren. 2BIO 168 5 When men come from ten to fifteen miles on foot, and aged and feeble come from three to twelve miles on foot, at this season of the year, depend upon it, they come to hear.--Ibid. Disappointing Reception in Battle Creek 2BIO 168 6 With the spring thaws, the roads were getting bad, making weekly visits to the churches difficult. James was eager to see the church members in Battle Creek and to "rejoice with them in the work which God was doing for him" (Testimonies for the Church, 1:577), so they planned the trip south in such a way that they could spend a few days visiting believers en route. One night Ellen White was given a disquieting dream. It warned of a cold reception in Battle Creek (Ibid., 1:578). They had reason to expect that after an absence of three months, during which James White had definitely improved in health, they would be heartily welcomed. 2BIO 169 1 But not so. False reports and criticism had done their work. Although James took services Sabbath morning and afternoon, March 16, speaking with clearness, and again Sunday morning, and Ellen White bore her testimony with freedom, they seemed to be held at a distance. Almost crushed, Ellen White opened her heart: 2BIO 169 2 I came home to Battle Creek like a weary child who needed comforting words and encouragement. It is painful for me here to state that we were received with great coldness by our brethren, from whom, three months before, I had parted in perfect union, excepting on the point of our leaving home.--Ibid., 1:579. 2BIO 169 3 As to James, she wrote; My husband was terribly disappointed at the cold reception which he met.... We decided that we could not bear our testimony to this church till they gave better evidence that they wished our services.--Ibid. 2BIO 169 4 They decided that until the roads leading north were open they would spend the Sabbaths at nearby smaller churches. The first night in Battle Creek Ellen White had another significant dream: 2BIO 169 5 I dreamed that I had been laboring very hard and had been traveling for the purpose of attending a large meeting, and that I was very weary. Sisters were arranging my hair and adjusting my dress, and I fell asleep. When I awoke I was astonished and indignant to find that my garments had been removed, and there had been placed upon me old rags, pieces of bedquilts knotted and sewed together. 2BIO 169 6 Said I: "What have you done to me? Who has done this shameful work of removing my garments and replacing them with beggars' rags?" I tore off the rags and threw them from me. I was grieved, and with anguish cried out: "Bring me back my garments which I have worn for twenty-three years and have not disgraced in a single instance. Unless you give me back my garments I shall appeal to the people, who will contribute and return me my own garments which I have worn these twenty-three years."--Ibid., 1:579, 580. 2BIO 170 1 Little by little they discovered the reason for the cool reception was the evil reports that for some time had been bandied about Battle Creek and written to those at a distance. Part of the problem rested in Ellen White's refusal to take the counsel of friends and church leaders in Battle Creek that would have dissuaded her from taking her husband to Wright in December. Also, people had misunderstood the attempt of James and Ellen White to be financially independent of church members' support. This desire had led them to sell some of their furniture, and pull up their rag carpets and sell them, to gain means to go on. For a year their brethren had urged money upon them to meet their needs, but each time the Whites had replied that it was not needed, that if they were in need, they would let them know. That time finally came; when their only cow died, James suggested that if it could be replaced, it would be a great help to them. No help had been forthcoming, but the incident supported the wild story that James White had a craze for money. 2BIO 170 2 Added to this was another report: Just before his stroke, in the protracted money-raising meeting at Memphis, Michigan, at a late hour when the going was hard, James offered $10 and said Ellen would join him with another $10. Now much in want, he suggested that the church in Memphis was in a position to return this amount. This fed the rumor mill. 2BIO 170 3 While painful, such reports were now no great surprise to Ellen. While at Wright she had had a dream in which she seemed to be taken to a number of homes of church members in Battle Creek the Whites knew well. In her dream she had stood outside the homes and heard the conversation within--conversation in which James's and Ellen's names were often mentioned in a light and accusatory manner. At the time she could hardly believe it. Topping this off was the word that in certain of the churches in Michigan it was being reported "that the Battle Creek church had not the slightest confidence in Sister White's testimony, that is, her oral testimonies, because her life contradicted them." 2BIO 170 4 Finally she called together a number of experienced church members in an attempt to meet the reports circulating about her and her husband. Of this she wrote: 2BIO 171 1 I met the charges against me.... The spirit manifested in this meeting distressed me greatly.... Those present made no effort to relieve me by acknowledging that they were convinced that they had misjudged me and that their suspicions and accusations against me were unjust. They could not condemn me, neither did they make any effort to relieve me.--Ibid., 1:581, 582. 2BIO 171 2 She called a second meeting a week or two later, which ended in much the same way. The coldness with which the Whites were received in Battle Creek is reflected in the fact that no word of welcome, not even a note that they had come, appeared in the columns of the Review. The only acknowledgment of their presence was written by James White himself as a back page note in the issue of March 26. 2BIO 171 3 According to appointment, Brother White met with us Sabbath, the sixteenth, evidently much improved in health and strength since he left us. He spoke both forenoon and afternoon, and on Sunday morning. Sister White also gave a profitable and cheering testimony Sabbath afternoon. We ask our brethren still to remember us, as we trust they do, that the Lord will continue to work for us, and still prosper the important enterprises located here.--The Review and Herald, March 26, 1867. 2BIO 171 4 In his report of their journey to Battle Creek from Greenville, which appeared in the preceding issue of the Review, his closing words were: 2BIO 171 5 We acknowledge with gratitude the good hand of the Lord with us, and the care of His people [at Greenville] to us in their kind acts of sympathy and benevolence. And we look forward with no small degree of pleasure to the time when we shall be permanently settled in their midst.--Ibid., March 19, 1867 2BIO 171 6 An unsigned editorial note on the back page stated: We have received a request signed by sixty-eight brethren and sisters living in the counties of Montcalm and Ionia, in this State, for Brother and Sister White to locate in their midst. Brother White desires, as will be seen in his two last reports, to fix his residence near Greenville, Montcalm County. To this end he tenders his resignation of connection with the publishing department. The matter is deferred till conference.--Ibid. The Move to Greenville 2BIO 172 1 Under these circumstances James and Ellen White packed some of their goods, and on Thursday, April 25, left by wagon for Greenville. They arrived at the Maynard home Tuesday afternoon, April 30. "Home again," they sighed. From the Maynard yard they could see the framework of their new home, rising half a mile away, on farm acreage they had purchased before the trip to Battle Creek. "Before getting out of the carriage," wrote James White, they drove over to it "and viewed the premises." He added,"Today, May 2, we start the plow for garden. We hope, with the blessing of God, to prosper in our new home."--Ibid., May 14, 1867 The General Conference Session of 1867 2BIO 172 2 But their stay in Greenville was short, for the General Conference was to open in its fifth annual session in Battle Creek on Tuesday, May 14. Other annual meetings were to follow, and they intended to be there. They were. The editorial page of the Review and Herald dated May 28 carried reports of the meetings. In half a column James White gave somewhat of a report. It opened: 2BIO 172 3 The General Conference just passed has been the very best we ever attended. The large house of worship was crowded to its utmost capacity during the Sabbath and First-day. 2BIO 172 4 The conference met in the new church building, which had been hastened to completion to accommodate the conference. White's report continues: 2BIO 172 5 As we had become weary in journeying to the place of meeting and getting ready to move, and had a house full of brethren, and many kindly calling upon us, we felt excused from preaching before those more able. But as the way was opened we spoke at nine both Sabbath and First-day, upon the coming of the Lord, and felt much as we used to feel on such occasions.... We also enjoyed a precious season of prayer at our dwelling with Brethren Andrews, Bourdeau, and Pierce. This was the best day we had seen for twenty-one months. The room seemed filled with holy angels.--Ibid., May 28, 1867 2BIO 173 1 The statistical report of the conference session listed 28 ordained ministers, 10 licensed ministers, and a total membership of 4,320. J. N. Andrews was elected president of the General Conference; Uriah Smith, secretary; and I. D. Van Horn, treasurer. As for the SDA Publishing Association, which James White had headed from its inception, J. M. Aldrich was chosen president. Aside from routine business, the outstanding item was a resolution offered by J. N. Andrews on Friday afternoon and unanimously adopted. It read: 2BIO 173 2 Whereas, The season of fasting and prayer that the war might be brought to a close was followed by a signal answer to that prayer; and 2BIO 173 3 Whereas, Such answer to prayer called for the deepest humiliation before God, that we might discharge the great responsibilities that devolved upon us by this opening to give the warning voice of the third angel; and 2BIO 173 4 Whereas, Instead of this, a spirit of self-laudation and vanity came over us that justly displeased the Lord, 2BIO 173 5 Resolved, That we publicly acknowledge the hand of God in the great humiliations that have come upon us, and that we beseech the great God of heaven to grant us such a spirit of repentance and humiliation that He can properly remove His just displeasure from us. 2BIO 173 6 Resolved, That we express our solemn convictions that in some places our brethren have been more anxious to impress upon the public that they were an upright worthy people, than to call their attention to the awful importance of the truths we cherish.--Ibid. 2BIO 173 7 James White referred to this action in his brief report: The resolution relative to our exaltation as a people in consequence of God's signal answer to our prayers in relieving our country from the terrible war was an unspeakable relief to our feelings, as we felt we were the most guilty of the wrongs expressed in that resolution. 2BIO 174 1 And as we bowed with the large audience to confess our sins and implore the removal of the afflicting hand of God, we all wept together, and felt that God did answer our united prayers.--Ibid. 2BIO 174 2 Uriah Smith fills in the story: The resolution in reference to the humiliation that now becomes us in view of our past self-glorying and vanity over God's gracious dealings with us was not passed merely by the General and Michigan Conferences in their business capacities; but on Sabbath morning while the house and gallery were crowded with a promiscuous assemblage of Sabbathkeepers, the resolution was read from the desk by Brother White, and after some feeling and pointed remarks by him on the subject, the whole congregation gave it a hearty adoption by a rising vote. 2BIO 174 3 Then all bowed down and joined with him in a fervent prayer of penitence, confession, and supplication for God to forgive our wrongs, and remove His just displeasure from us. This was a point of most intense and thrilling interest and solemnity; and we trust the impression it produced will not soon fade from the minds of those who were present for the occasion.-- Ibid. 2BIO 174 4 Another General Conference action was stated in a few words but had far-reaching implications: 2BIO 174 5 Resolved, That we recognize the hand of God in the successful establishment of the Health Institute, and that we invite the continued action of our people in order that this may be enlarged to meet the wants of its patients.-- Ibid. 2BIO 174 6 An appreciable beginning had already been made to bring about this enlargement, steps that James and Ellen White could see were very premature. This caused them deep concern, and in time the light that God gave called for rather radical action. 2BIO 174 7 In a few days James and Ellen White would be making their way back to Greenville. The Battle Creek church had not yet truly disabused themselves of their indifferent attitudes toward the Whites, but there was an exchange of formal statements published in the Review: the Battle Creek church expressed sympathy, and James and Ellen White expressed love and confidence in the church at Battle Creek. They requested the prayers of the church and all who had faith (Ibid.). By the end of May they were back in Greenville. ------------------------Chapter 13--(1867) Advancement in Health Reform 2BIO 176 1 Health reform, as initiated among Seventh-day Adventists by the vision of June 6, 1863, had many facets. Some people grasped the various elements and rather promptly brought about changes in their way of life. This was so with farmer Joseph Clarke, a frequent contributor to the Review, whose experience was published in the issue of March 27, 1866. With many others, changes were made more slowly or not at all. The six How to Live pamphlets, each with an article from the pen of Ellen White, were widely distributed and were instrumental in advancing reform, particularly in diet. 2BIO 176 2 Her article in Number 6 was devoted to women's dress. It set forth general principles that would aid in adopting a modest, healthful style of dress. It supported efforts to lead women away from tight-fitting garments, heavy, long skirts, and hoop skirts with features that flouted modesty. 2BIO 176 3 At the 1866 General Conference session, strong resolutions favoring reform and calling for the establishing of a health institution were adopted. Shortly thereafter the Western Health Reform Institute was opened in Battle Creek, and steps were taken to produce a practical medical book that would instruct and guide along the lines of health principles. [The physicians at the institute assigned this task to J. N. Loughborough, who had led out in the establishment of the institution. The manuscript, prepared in counsel with the institute physicians, was more than a year in preparation and yielded a 205-page book, compiled largely from standard medical works. Titled Handbook of Health; or a brief treatise on Physiology and Hygiene, It was published in early 1868.] At the next General Conference session, 1867, several resolutions were adopted urging the acceptance of health reform as a part of the work of preparing for the judgment. Other resolutions called for simplicity in dress, and recommended the "reformed dress." One called for support of the Health Institute, "that this may be enlarged to meet the wants of its patients." The institute was asked to issue a book "on the structure, functions, and care of the human system." Loughborough was already working on the manuscript for this. 2BIO 177 1 As noted earlier, in December, 1866, James and Ellen White left Battle Creek and traveled to Wright, Michigan. At the church service on the first Sabbath they were pressed with questions on features of the health reform and especially the reform dress. The report of the meeting states: 2BIO 177 2 Through wrong teaching and misunderstanding, some had become prejudiced and were ready to oppose almost anything that might be said on the subject. Their principal objections were on diet and dress; and instead of receiving what had been written upon these subjects, they were disposed to take the position that there was not full harmony in Mrs. White's testimony, especially on dress; but as she was present to speak for herself, she was able to show a perfect harmony in her testimonies.--Ibid., January 15, 1867 2BIO 177 3 Ellen White took more than an hour that Sabbath morning explaining and answering questions, and continued in the afternoon. Similar questions were asked in the meetings that followed on Tuesday and Friday evenings. James reported that "we enjoy their fullest sympathy, and while our mouth is opened anew to speak to them, their ears are opened to hear."--Ibid., January 22, 1867. In the weeks that followed, the believers in other places asked the same questions that were put to them at Wright. The Reform Dress 2BIO 177 4 As to the reasons for a need of reform in women's dress at that time, the New York Independent in 1913 painted a vivid picture: 2BIO 177 5 The chief points in the indictment of woman's dress of former times were that the figure was dissected like a wasp's, that the hips were overloaded with heavy skirts, and that the skirts dragged upon the ground and swept up the dirt. 2BIO 178 1 Nowadays the weight of a woman's clothing as a whole is only half or a third of what it used to be. Four dresses can be packed in the space formerly filled by one. In the one-piece dresses now in vogue the weight is borne from the shoulders, and the hips are relieved by reducing the skirts in weight, length, and number. The skirt no longer trails upon the street.... 2BIO 178 2 The women who, for conscientious reasons, refused to squeeze their waists, and in consequence suffered the scorn of their sex, now find themselves on the fashionable side. A thirty-two-inch waist is regarded as permissible, where formerly a twenty-inch waist was thought proper. A fashionably gowned woman of the present day can stoop to pick up a pin at her feet.--New York Independent, October 23, 1913 (see also The Story of Our Health Message, 118, 119). 2BIO 178 3 When in the late summer of 1864 James and Ellen White first visited Dr. Jackson's "Home on the Hillside" at Dansville, New York, they found what was called the "American costume," worn by the lady physicians and many of the women patients. While it had many features that made it more acceptable than the prevailing styles, the Whites considered certain features objectionable. Writing to friends at Battle Creek, Ellen explained: 2BIO 178 4 They have all styles of dress here. Some are very becoming, if not so short. We shall get patterns from this place, and I think we can get out a style of dress more healthful than we now wear, and yet not be bloomer or the "American costume." ...I am going to get up a style of dress on my own hook which will accord perfectly with that which has been shown me. Health demands it. Our feeble women must dispense with heavy skirts and tight waists if they value health.... 2BIO 178 5 We shall never imitate Miss Dr. Austin or Mrs. Dr. York. They dress very much like men. We shall imitate or follow no fashion we have ever yet seen. We shall institute a fashion which will be both economical and healthful.--Letter 1a, 1864 (see also The Story of Our Health Message, 128). (Italics supplied.) 2BIO 178 6 Whether it was on June 6, 1863, or in a vision soon thereafter that is referred to here is not clear. Her counsel in How to Live, No. 6, published in June, 1865, deals with principles: 2BIO 179 1 The female form should not be compressed in the least with corsets and whale bones. The dress should be perfectly easy that the lungs and heart may have healthy action. The dress should reach somewhat below the top of the boot; but should be short enough to clear the filth of the sidewalk and street, without being raised by the hand. A still shorter dress than this would be proper, convenient, and healthful for females, when doing their housework, and especially, for those women who are obliged to perform more or less out-of-door labor. 2BIO 179 2 With this style of dress, one light skirt, or, at most two, are all that is necessary, and these should be buttoned on to a waist, or suspended with straps. The hips were not formed to bear heavy weights.... 2BIO 179 3 Whatever may be the length of the dress, females should clothe their limbs as thoroughly as the males. This may be done by wearing lined pants gathered into a band and fastened about the ankle, or made full and tapering at the bottom; and these should come down long enough to meet the shoe. 2BIO 179 4 The limbs and ankles thus clothed are protected against a current of air. If the limbs and feet are kept comfortable with warm clothing, the circulation will be equalized, and the blood will remain healthy and pure, because it is not chilled or hindered in its natural passage through the system.--How to Live, No. 6, pp. 63, 64 (see also Selected Messages 2:478, 479). Vital Principles of Inspiration Disclosed 2BIO 179 5 Mention has been made of the questions pressed on Ellen White as she visited the churches in northern Michigan in early 1867. In October she answered a number of questions on dress and other health-related topics in the Review and Herald. Those answers revealed some basic points related to inspiration-revelation. The specific question to which she addressed herself was 2BIO 179 6 Does not the practice of the sisters in wearing their dresses nine inches from the floor contradict Testimony No. 11, which says they should reach somewhat below the top of a lady's gaiter boot? Does it not also counteract Testimony No. 10, which says they should clear the filth of the street an inch or two without being raised by the hand?--The Review and Herald, October 8, 1867. 2BIO 180 1 Ellen White described how the light came to her in regard to dress and discussed the basis of what she wrote: 2BIO 180 2 The proper distance from the bottom of the dress to the floor was not given to me in inches. Neither was I shown ladies' gaiter boots; but three companies of females passed before me, with their dresses as follows with respect to length: 2BIO 180 3 The first was of fashionable length, burdening the limbs, impeding the step, and sweeping the street and gathering its filth; the evil results of which I have fully stated. This class, who were slaves to fashion, appeared feeble and languid. 2BIO 180 4 The dress of the second class which passed before me was in many respects as it should be. The limbs were well clad. They were free from the burdens which the tyrant Fashion had imposed upon the first class; but had gone to that extreme in the short dress as to disgust and prejudice good people, and destroy in a great measure their own influence. This is the style and influence of the "American costume," taught and worn by many at "Our Home," Dansville, New York. It does not reach to the knee. I need not say that this style of dress was shown me to be too short. 2BIO 180 5 A third class passed before me with cheerful countenances, and free, elastic step. Their dress was the length I have described as proper, modest, and healthful. It cleared the filth of the street and sidewalk a few inches under all circumstances, such as ascending and descending steps.--Ibid. 2BIO 180 6 She informed her readers: As I have before stated, the length was not given me in inches, and I was not shown a lady's boot. And here I would state that although I am as dependent upon the Spirit of the Lord in writing my views as I am in receiving them, yet the words I employ in describing what I have seen are my own, unless they be those spoken to me by an angel, which I always enclose in marks of quotation. 2BIO 180 7 As I wrote upon the subject of dress, the view of those three companies revived in my mind as plain as when I was viewing them in vision; but I was left to describe the length of the proper dress in my own language the best I could, which I have done in stating that the bottom of the dress should reach near the top of a lady's boot, which would be necessary in order to clear the filth of the streets under the circumstances before named.--Ibid. 2BIO 181 1 This descriptive statement is very illuminating, but no more should be read into it than the circumstances justify. She was describing the way that, at times, light came to her--not in words dictated, but in scenes, in this case contrasting scenes, leaving her to describe them in human language. She was not speaking of a practice sometimes employed in the next decade, in which she occasionally couched what she wanted to say in the words and phrases of other writers, particularly in historical description in the books presenting the great controversy story. Ellen White Begins to Wear the Reform Dress 2BIO 181 2 Only a few months after the issuance of How to Live, No. 6, in the summer of 1865, in which she dealt with dress, Mrs. White started wearing the type of dress she had described. This was while she was at Dansville with her sick husband. She wore it consistently except when "in the crowded streets of villages and cities," "at meetings," and "when visiting distant relatives" (Ibid.) She explained: 2BIO 181 3 The reasons for pursuing the course I have are as follows: 1. I put on the reformed dress for general use more than two years since, because I had seen that it was a convenient, modest, and healthful style, and would, in the providence of God, as health reform should lead the way, finally be adopted by our people. 2BIO 181 4 2. It was my duty to avoid raising prejudice against the dress, which would cut off my testimony if I wore it, until I had fully set the matter before the people, and the time came, in the order of events, for it to be generally adopted. 2BIO 181 5 3. The dress reform was among the minor things that were to make up the great reform in health, and never should have been urged as a testing truth necessary to salvation. It was the design of God that at the right time, on proper occasions, the proper persons should set forth its benefits as a blessing, and recommend uniformity, and union of action.--Ibid. 2BIO 182 1 Then she explained the problems that arose in the sequence of events: 2BIO 182 2 4. The issue came too soon. The defense of the dress was forced upon us by those who opposed it, who at the same time professed full confidence in my testimonies. 2BIO 182 3 When the Health Institute was opened at Battle Creek, and the dress adopted by female patients, as directed by the physicians, then came the opposition, chiefly from brethren at Battle Creek. The physicians, having full confidence in my testimonies, stated to them that the style of dress they recommended for their patients was the same as I had seen would be adopted by our people. 2BIO 182 4 Then came the general inquiry, and a strange spirit of blind and bitter opposition arose with some who professed to be among the firmest friends of the testimonies. The general inquiry spread everywhere, and in the autumn and winter of 1866, letters came in from all directions inquiring in regard to what I had seen, asking for immediate answers. I therefore determined to hasten out [Testimony] No. 11. 2BIO 182 5 All of this was taking place during the difficult year of James White's invalidism, when his care drew heavily on her time and energies. But seeing clearly the dire need of getting something in print on the subject, in December, 1866, she took her husband north to Wright, where they stayed in the Root home. She explained her course of action: 2BIO 182 6 We visited the church at Wright, Michigan, December 21, 1866, and labored with them six weeks. I there wrote most of Testimony No. 11. The first two Sabbaths and First-days I spoke to the people in my long dress. But when I had fully set the matter before the people without raising their prejudice, I put on my present style of dress, which was immediately adopted by the numerous sisters of that church. I have worn it since that time.--Ibid. 2BIO 182 7 She pointed out that as she spoke on the subject of health, she mentioned the dress reform as one of the items of least importance making up a great whole, and she reported that there were no unhappy conflicts with the women who attended her meetings. Setting an example, she presented sound reasons for adopting a reform in dress, and her testimony was received on the basis of principle. Arriving at Style and Length 2BIO 183 1 Neither a particular style of dress nor the length of the skirt in inches was revealed to Ellen White. The vision of the three groups of women brought certain important principles to the forefront, and it was left to her and the church women generally to work out something that would come within the limits shown her. At the Health Institute in Battle Creek it was found that as the women employed their ingenuity, there was considerable variance in style and length of skirt. At this point a little "dress show" was conducted. J. H. Waggoner was spending some time at the institute. At his request the physicians named a number of the women there whose dresses they considered the best, and they put on a little demonstration. The results were promptly reported in the Health Reformer: 2BIO 183 2 He then measured the height of twelve, with the distance of their dresses from the floor. They varied in height from five feet to five feet seven inches, and the distance of the dresses from the floor was from eight to ten and one-half inches. The medium, nine inches, was decided to be the right distance and is adopted as the standard.--The Health Reformer, March, 1868 (see also The Story of Our Health Message, 167). 2BIO 183 3 With the Health Institute in the forefront and working in harmony with the counsel given by the messenger of the Lord, the style of costume adopted at the institution became the prevailing style adopted generally by Adventist women who chose to follow this phase of reform. The Final Outcome 2BIO 183 4 Before leaving the question of the reform dress, we look ahead a few years. Considerable was written on the topic in the Review and Herald and the Health Reformer through a period of about four years. Many of the Adventist women cheerfully adopted the dress and were benefited, but its acceptance was not general; there was opposition and criticism. Some overlooked the statement that "none were compelled to adopt the reform dress."--Testimonies for the Church, 4:639. Among extremists this reform seemed to constitute the sum and substance of their religion. Consequently, "because that which was given as a blessing was turned into a curse, the burden of advocating the reform dress was removed."--Manuscript 167, 1897 (see also The Story of Our Health Message, 168). Seventh-day Adventist women were urged to "adopt a simple, unadorned dress of modest length." The following suggestion was made: 2BIO 184 1 A plain sack or loose-fitting basque, and skirt, the latter short enough to avoid the mud and filth of the streets.... The same attention should be given to the clothing of the limbs as with the short dress.--Testimonies for the Church, 4:640. 2BIO 184 2 When in 1897 some of the Adventist women thought that in their loyalty to the Spirit of Prophecy counsels they should adopt and advocate the reform dress of the 1860s, Ellen White advised against it, stating: 2BIO 184 3 Some have supposed that the very pattern given was the pattern that all were to adopt. This is not so. But something as simple as this would be the best we could adopt under the circumstances. No one precise style has been given me as the exact rule to guide all in their dress.--Letter 19, 1897 (see also The Story of Our Health Message, 169). 2BIO 184 4 Prevailing styles were changing in favor of more healthful attire, and Ellen White did not favor introducing a subject that would divert the minds of Seventh-day Adventists from their mission and cause. She urged: 2BIO 184 5 Let our sisters dress plainly, as many do, having the dress of good material, durable, modest, appropriate for this age, and let not the dress question fill the mind.--Ibid. [For a discussion of the reform dress in further depth, see Ibid., 112-130, 156-171, 441-445.] Skills in Public Speaking Acquired by Ellen White 2BIO 185 1 It was the invalidism of James White through 1866 and well into 1867 that drove Ellen into unabashed public speaking to the point where she could go into a church and address the audience at the worship service on a Sabbath morning. At the same time, with Ellen's encouragement James moved forward by faith in the lines of activity that opened before him, and his strength gradually returned. On the last day of 1867 the Review and Herald carried a short article in which he reviewed somewhat the experience of the year just closing. The article was written from Portland, Maine, while the Whites were on a three-month itinerary in the Eastern States: 2BIO 185 2 Just one year ago today, December 19, Mrs. White and self left home to resume our labors, from which we had been held by feebleness for nearly two years. We look back upon the past year with feelings of gratitude to God for His goodness, and His especial blessing upon our feeble labors. 2BIO 185 3 During no year have the people of God received us so readily as in the past, and during no year has our testimony been so plain and pointed, and during no year have we seen so many backsliders reclaimed, and so many in bad habits, such as the use of tobacco, reclaimed, as during the past year.--The Review and Herald, December 31, 1867. 2BIO 185 4 James White made a remarkable though gradual recovery from the point of such weakness that he felt he could carry neither purse nor watch, to an active, aggressive ministry. The days in their retirement in their new home on the little farm in Greenville, Michigan, marked the step-by-step recovery in physical and mental restoration to the point described years later by Ellen White: 2BIO 185 5 After eighteen months of constant cooperation with God in the effort to restore my husband to health, I took him home again. Presenting him to his parents, I said, "Father, Mother, here is your son." 2BIO 185 6 "Ellen," said his mother, "you have no one but God and yourself to thank for this wonderful restoration. Your energies have accomplished it." 2BIO 186 1 After his recovery, my husband lived for a number of years, during which time he did the best work of his life. Did not those added years of usefulness repay me manyfold for the eighteen months of painstaking care?--Manuscript 50, 1902 (see also Selected Messages 2:308). Farming in Greenville 2BIO 186 2 It was a happy day for the Whites--James, Ellen, and Willie, now 12--when on Thursday, May 2, 1867, they could see the plow turn the rich soil on their little Greenville farm (The Review and Herald, May 14, 1867), to be followed quickly by the setting out of grapes, blackberries, raspberries, and strawberries, and incidentally starting the construction of their new home. At some point about this time Ellen devised a plan to encourage James to engage in physical activity. He had been warned by the physicians at Dansville that physical activity could lead to another stroke. Ellen had been shown that without both mental and physical activity he could not hope to recover fully. Here is her account: 2BIO 186 3 In the spring there were fruit trees to be set out and garden to be made. "Willie," I said, "please buy three hoes and three rakes. Be sure to buy three of each." When he brought them to me, I told him to take one of the hoes, and Father another. Father objected, but took one. Taking one myself, we began to work; and although I blistered my hands, I led them in the hoeing. Father could not do much, but he went through the motions. It was by such methods as these that I tried to cooperate with God in restoring my husband to health.--Manuscript 50, 1902 (see also Selected Messages 2:307). 2BIO 186 4 Rather triumphantly James White reported on Tuesday, June 18, that he harnessed his horses and went to town on business and brought home materials for the builders (The Review and Herald, June 25, 1867). Sabbath, June 29, he and Ellen met with the church in Fairplains. He spoke in the morning for an hour and a half on baptism, and in the afternoon for an hour on Galatians 6:6, 7,on reaping what one sows. Ellen followed, speaking for an hour. The next morning he led four candidates into the nearby lake and baptized them. Willie was one of the four. James took Brother King into the water with him in case he needed assistance, but he needed none. On the preceding Thursday and Friday he had engaged in the activities about the farm and the new home going up. He wrote: 2BIO 187 1 Fifth- and Sixth-days I was able to prepare a farm wagon with wooden springs, go to town for lumber, to the woods for wood, and on Sixth-day P.M. was one of two to handle nearly three thousand feet of heavy lumber just from the river. I stood upon my feet handling this lumber more than two hours in the hot sun. I was just tired enough to sleep well all night and feel well the next morning. To God be the praise. 2BIO 187 2 We shall soon go out prepared to hold meetings, Providence permitting, where the way opens. We find it quite easy speaking and singing.--The Review and Herald, July 9, 1867. 2BIO 187 3 On Thursday, July 4, they drove over to Wright and took breakfast under the shade of two large oak trees in a beautiful grove. For their breakfast they had strawberries from their own plants set out only five weeks before. Thoughts on Revelation 2BIO 187 4 At this time they received from the express office fifty copies of Uriah Smith's Thoughts on Revelation, just published in Battle Creek. Of this precious addition to the literature of the church James wrote: 2BIO 187 5 These thoughts are not the fruit of one brain.... William Miller saw much. Others since have seen more. And as this open book contains more which bears directly upon the present truth than any other book of the Bible, its clearest light is reserved for believers in the time of the third message.--Ibid., July 16, 1867 2BIO 187 6 This book grew out of a series of Review articles started by James White in 1862 as he sat in Smith's Sabbath school class in Battle Creek. By their choice the class was studying Revelation. At about midway, as White was called away, the work of writing was picked up by Smith. In the July article that mentioned the Smith book, the Review readers were informed: 2BIO 187 7 Mrs. White's health is excellent, and I am still making up lost time in sleeping, which is relieving my head. With my present labor, mental and physical, in the heat of midsummer, and the loss of teeth and of blood when they were extracted, I think I fully hold my own. With God's blessing I hope to gain faster in the future. The field of usefulness is open before us and we hope to have strength to stand side by side in the good work.--Ibid. Getting in the Hay 2BIO 188 1 The work of recovery continued at a steady but slow pace. Thursday and Friday, July 18 and 19, were busy days for James White, for it was time to get in the hay. He arranged with the neighbors to cut the hay, and expected to invite them to help him get it in. But Ellen saw a good opportunity to draw her husband into further activity. While the hay was drying she slipped away and visited the neighbors. Through inquiry she learned that they were pressed with their own work but were planning to help James get his hay in. To each she said, "When he sends for you, tell him what you have just told me, that you are pressed with your own work and it is not convenient to leave your own work, as you will suffer loss if you do" (see 2Life Sketches of Ellen G. White, 357). The neighbors were very reluctant to do this, but when she explained her plan to encourage James in activity, they agreed to cooperate. The story is told in several places, but here is the account as related in Life Sketches of James and Ellen White, published in 1888: 2BIO 188 2 When the call was made for help, all the neighbors declared themselves too busy to respond. It was necessary that the hay be secured at once, and Elder White was sorely disappointed. But Mrs. White was not at all despondent; she resolutely said: "Let us show the neighbors that we can attend to the work ourselves. Willie and I will rake the hay and pitch it on the wagon, if you will load it and drive the team." To this he consented; but how could they make the stack? 2BIO 188 3 The farm was new, and they had no barn. Mrs. White volunteered to build the stack, if her husband would pitch up the hay, while Willie should be raking for another load.--Ibid. 2BIO 188 4 Some of the neighbors, as they passed by, were surprised to see Ellen White, the woman who spoke each week to a houseful of people, treading down the hay and building the stack. Reporting his activities for this week, James wrote: "I have worked from six to twelve hours each day, and have enjoyed blessed sleep from six to nine hours each night.... My work has been haying, plowing, grading about the house, hoeing, and putting down carpets."--The Review and Herald, July 30, 1867. Meetings at Bushnell 2BIO 189 1 That Friday afternoon, July 19, James and Ellen White left with their team for Bushnell to attend weekend meetings for which an appointment had been made through a notice on the back page of the Review published on Tuesday, July 16. Neither had ever been to Bushnell, but the elder of the Greenville church, A. W. Maynard, and the elder of the Orleans church, S. H. King, had suggested a grove meeting at Bushnell, where there was a struggling group of believers. The notice read in part: 2BIO 189 2 Grove Meeting. Providence permitting, there will be a grove meeting at Bushnell, Michigan, at the usual hours of meeting on Sabbath and First-day, July 20 and 21. A general gathering is expected from those within a day's ride.... 2BIO 189 3 The best grove nearest to the water should be selected and well seated. As this young church is small, those coming must come nearly prepared to take care of themselves.--Ibid., July 16, 1867 2BIO 189 4 As the dwindling company of discouraged Sabbathkeepers at Bushnell had met the previous Sabbath morning, July 13, only seven were present, and they had decided to hold no more meetings (The Signs of the Times, August 29, 1878). But the notice in the Review led them to get word around for at least one more meeting, the next Sabbath, and proper preparations were made in a suitable nearby grove. James and Ellen White, who drove over on Friday afternoon, were entertained at the Stephen Alchin home at Bushnell. Sabbath morning, as they drove to the grove, they found about sixty believers on the grounds, twenty of them from Bushnell. The others were from Greenville and Orleans. 2BIO 189 5 While driving to the grove Sunday morning, James White remarked that likely he would preach to the trees and probably twenty-five persons. To their surprise, they found no less than 125 attentive listeners. The meeting was a great success. The Bushnell members, taking courage, asked James and Ellen White to return for meetings the next Sabbath and Sunday (The Review and Herald, July 30, 1867). The Unforgettable Meeting the Next Sabbath 2BIO 190 1 Accordingly, all the Sabbathkeepers were on the grounds Sabbath morning. After James White had spoken, Ellen, Bible in hand, began to speak from a text of Scripture and then paused. Laying her Bible aside, she began to address those who had accepted the Sabbath in that place. She was not acquainted with them and did not know their names, but she addressed a number of persons. James White described it: 2BIO 190 2 She designated each brother and sister by his or her position as the one by that tree, or the one sitting by that brother or sister of the Greenville or Orleans church, with whom she was personally acquainted, and whom she called by name. 2BIO 190 3 She described each peculiar case, stating that the Lord had shown her their cases two years previous [most likely in the vision at Rochester], and that, while she was just then speaking from the Bible, that view had flashed over her mind, like sudden lightning in a dark night distinctly revealing every object around.--The Signs of the Times, August 29, 1878. 2BIO 190 4 She spoke for about an hour, addressing different ones. When she had concluded, Brother Strong, who knew each member of the Bushnell company personally, arose and asked those addressed by Ellen White if the things she had spoken about to them were true. "Either these things were true or they were not; if they were not true he, and all present, wished to know it; and if they were true they also wished to know it, and from that day have a settled faith in the testimonies."--Ibid. The report is that "the persons thus addressed accordingly arose one by one, and testified that their cases had been described better than they could have done it themselves."--Ibid. Commented James White: 2BIO 190 5 It was not enough for that intelligent company to know that the testimony given that day was correct in the majority of cases present, but it was necessary that it be proven correct in every particular of the case of each person, in order that their faith should be fully established. Had the testimony failed in a single instance, it would have destroyed the faith of all present. As it was, they had a settled faith from that hour, and all took their position on the third message.--Ibid. 2BIO 191 1 Sunday morning there was a baptism, and the Bushnell church was organized and officers chosen. In the years that followed, several workers in the cause came from that church. 2BIO 191 2 Each weekend James and Ellen White were at one of the churches within easy driving distance of Greenville. During the week they were on their little farm, James working outside, and Ellen engaged in writing. ------------------------Chapter 14--(1867) Battle Creek and the Health Institute 2BIO 192 1 In response to the instruction given to Ellen White that the Seventh-day Adventist Church should own and operate a medical institution, the Western Health Reform Institute was brought into being, but rather precipitously. It would have been well if the health of James White had been such that he could exercise his cautious managerial experience, and Ellen could have been in a position to give closer attention to the project. In the absence of this, men in all sincerity but with limited experience moved ahead, sometimes inadvisably. This led to many unforeseen problems. 2BIO 192 2 Ellen White did not have time to write out fully the instruction given to her in the vision of December 25, 1865, before she presented it publicly at the General Conference session in May, 1866. When the financial support initially called for, so essential to the development of the enterprise, lagged, the leading workers pleaded with her to write out the instruction that led to the institution's launching, hoping it would strengthen financial support. Yielding her better judgment, she sent for publication that portion of the instruction that called for such an institution before she could write out in full all that had been shown her regarding the enterprise. Her incomplete presentation appeared in Testimony No. 11. 2BIO 192 3 The enthusiastic response from the general public led to premature plans for the rapid enlargement of the institution to accommodate all who applied for admission as patients. 2BIO 192 4 "What shall be done?" queried Dr. Lay, medical superintendent, in an article in the Review in early 1867. The article opened: 2BIO 193 1 Patients are coming to the Health Institute so rapidly that we are already being crowded for room. We do not dare to advertise the institution to any great extent, for fear we shall not have place for those that may wish to come. In addition to the three buildings which are wholly devoted to the wants of the institution, every room of which is occupied, we are fitting up a cottage for lodging rooms, which, according to present prospects, will be filled with patients in a few weeks. And the question arises, What shall be done?--The Review and Herald, January 8, 1867. 2BIO 193 2 Dr. Lay called for $25,000 to erect a new building. He wrote, "We can take care of at least one hundred more patients than we now have, just as well as not," and added: 2BIO 193 3 There is need of another building being commenced as soon as early in the spring.... What shall be done?--Ibid. 2BIO 193 4 He asked the question: Shall we continue to do business on as limited a scale as at present, and in a few months from now not be able to receive at the Health Institute but a very small portion of those that may wish to come?--Ibid. 2BIO 193 5 James and Ellen White, in northern Michigan, watched the rapid developments with growing concern. It was clear to them that plans for expansion of the Health Institute were premature, and the way in which materials from Ellen White's pen were being used brought particular distress, for the testimonies written to bring the institution into being were now being used to support the plans for immediate enlargement. 2BIO 193 6 Plans were drawn, an excavation was made, a stone foundation was laid, and materials were purchased for proceeding with the proposed enlargement. James and Ellen White watched at long range through the letters, the Review, and reports that reached them, and were greatly distressed. They were convinced that the denomination was quite destitute of what would be needed in skill, experience, and finance. 2BIO 193 7 Then, by vision, God gave direction. Of this Ellen later wrote: I was shown a large building going up on the site on which the Battle Creek Sanitarium was afterward erected. The brethren were in great perplexity as to who should take charge of the work. I wept sorely. One of authority stood up among us, and said, "Not yet. You are not ready to invest means in that building, or to plan for its future management." At this time the foundation of the Sanitarium had been laid. But we needed to learn the lesson of waiting.--Letter 135, 1903. 2BIO 194 1 In distress she wrote: "The disposition manifested to crowd the matter of the institute so fast has been one of the heaviest trials I have ever borne."--Testimonies for the Church, 1:563. 2BIO 194 2 In the August 27, 1867, Review, there appeared an appeal for $15,000. This was needed immediately to push forward with the enlargement of the Health Institute, to complete the work already begun on the new building. The author of the article, in an endeavor to loosen the purse strings of the believers, quoted at length from Ellen White's initial appeal for a health institution as published in Testimony No. 11. Invited to a Four-Day September Convocation in Wisconsin 2BIO 194 3 The church leaders in Wisconsin called for a convocation in September of several days' duration, which they invited James and Ellen White to attend (The Review and Herald, August 13, 1867). The Whites responded in the affirmative and planned a stop at Battle Creek en route. They would travel by carriage to Battle Creek and then go to Wisconsin by train. They dreaded what they saw before them in Battle Creek in dealing with the situation of the Health Institute; they knew they were already under considerable criticism there, although they did not know just why. Preparing for the Confrontation 2BIO 194 4 As the Whites drove from Greenville to Battle Creek, stopping at Wright and Monterey, Ellen worked diligently on a statement concerning the institute that could be published in the next Testimony pamphlet, Number 12. They had speaking appointments at the Monterey church for the weekend of September 7 and 8. Arriving on Tuesday, September 3, James and Ellen were entertained at the John Day home. Here they found a "retired room," as James White described it, "for writing, and copying for Testimony No. 12" (Ibid., September 17, 1867). 2BIO 195 1 Loughborough joined them in Monterey, and on Monday, September 9, they drove on to Battle Creek together, where they made headquarters at the Amadon home. Certain of the resistance they would have to meet, they were filled with trepidation. During the next week the type for Testimony No. 12 was set, and they read proof sheets, wrote letters, held interviews, and mailed books. The Crucial Weekend at Battle Creek 2BIO 195 2 They met with the Battle Creek church on Sabbath, September 14, and entered upon the work they dreaded, establishing restraints on the premature enlargement of the Health Institute. They had come to Battle Creek "with trembling" to bear their testimony, and this they did. Ellen White reviewed some of the high points in the call for, and the rapid development of, the institute. She may have read from proofs of Testimony No. 12 such statements as the following: 2BIO 195 3 As to the extent of the accommodations of the Health Institute at Battle Creek, I was shown, as I have before stated, that we should have such an institution, small at its commencement, and cautiously increased, as good physicians and helpers could be procured and means raised, and as the wants of invalids should demand; and all should be conducted in strict accordance with the principles and humble spirit of the third angel's message. 2BIO 195 4 And as I have seen the large calculations hastily urged by those who have taken a leading part in the work, I have felt alarmed, and in my many private conversations and in letters I have warned these brethren to move cautiously. My reasons for this are that without the special blessing of God there are several ways in which this enterprise might be hindered.--Testimonies for the Church, 1:558. 2BIO 195 5 She pointed out that physicians might fail, through sickness or death or by some other cause; money might not come in as needed to put up the larger buildings; and there might be a lack of patients, resulting in a lack of means to carry on. She had confidence that with proper efforts put forth in a "judicious manner, and with the blessing of God, the institution will prove a glorious success" (Ibid., 1:559). She added: 2BIO 196 1 Our people should furnish means to meet the wants of a growing Health Institute among us, as they are able to do without giving less for the other wants of the cause. Let the health reform and the Health Institute grow up among us as other worthy enterprises have grown, taking into the account our feeble strength in the past and our greater ability to do much in a short period of time now. Let the Health Institute grow, as other interests among us have grown, as fast as it can safely and not cripple other branches of the great work which are of equal or greater importance at this time.--Ibid., 1:559, 560. The Wholesome Response 2BIO 196 2 The evening after the Sabbath, September 14, James spoke in what he identified as "the first evening meeting I have attended in twenty months," addressing the brethren for nearly an hour (The Review and Herald, September 17, 1867). He spoke again Sunday morning at a well-attended meeting in the church. He reported: 2BIO 196 3 Our testimony was very pointed, yet well received. Many excellent testimonies were given by those at the head of the work, and by others. The melting, weeping spirit was all through the congregation. With trembling we came to the place to bear our testimony. But we find that plain preaching has the same good results in this church as in our younger churches.--Ibid. 2BIO 196 4 Ellen White had presented her message indicating God's will in the matter of the institute. James had given his counsel as a careful church administrator. The few days spent in Battle Creek were difficult, crucial, and successful. Hammers, saws, and trowels were laid aside, and the church leaders determined to follow the counsel given. The stone foundation stood untouched until the next stockholders' meeting in mid-May, 1868. The financial report showed for the twelve-month period then ending that the institution had operated at a loss. There were no dividends for the stockholders. On the advice of James and Ellen White, the stockholders who could do so relinquished all claims on further anticipated returns and left their money as an investment in the cause. The very few unable to do so were properly compensated so they would not suffer. A few days after the stockholders' meeting in 1868, James announced: 2BIO 197 1 The large building is given up for the present, and the material is being sold. Still a debt of several thousands will be resting upon the institute after this is done. Efforts will be made in the future to have everything connected with the institute managed on the most economical plan, and everything that can be done by the directors to overcome the present embarrassments will be done. And at this crisis none should excuse themselves who are able to share in this good work.--Ibid., June 16, 1868 Modest Plans Announced 2BIO 197 2 James was put on the board of directors, which helped to establish confidence. To hold things on an even keel, he told of plans that would make it possible for the institute to continue its activities within its resources. He assured everyone that the business was sound and urged them to manifest a gracious attitude toward those responsible for the current problems. 2BIO 197 3 Those who have moved rashly, and have committed errors in the past for want of experience, feel over the matter all they should, and it is not Christian-like to murmur against them. No one will better his condition in any way by such a course. It is no time for the professed friends of the institute to settle back and cast an influence against it. The very worst time for a horse to balk is when the load draws hard.--Ibid. The Wisconsin Convocation 2BIO 197 4 James and Ellen White left Battle Creek by train for Wisconsin on Tuesday, September 17, 1867. The meeting was held at Johnstown Center. With the Whites were Uriah Smith, T. M. Steward, and Mr. and Mrs. Maynard. Reaching Johnstown Center on Wednesday, they found the large tent up, four small living tents, and believers coming in from all directions. Friday morning, September 20, Uriah Smith wrote a report for the Review giving this picture: 2BIO 198 1 We are now upon the convocation campground, Johnstown Center, Wisconsin. How goodly are thy tents O Israel! The large Wisconsin tent is pitched for the purpose of the meeting. Twelve church and family tents are already on the ground around it. Elders Sanborn, Steward, Andrews, Blanchard, and Matteson, of the Wisconsin and Illinois Conference, are present. The tent is full of earnest, substantial commandment-keepers. This is estimated to be the largest gathering of the friends of the truth that have ever assembled in this State.--Ibid., September 24, 1867 2BIO 198 2 Meetings had opened Thursday morning. James and Ellen White were the principal speakers of the day, but it was the evening meeting that Smith wanted to talk about. He wrote: 2BIO 198 3 The meeting in the evening was one of unusual solemnity and power. Sister White bore her testimony with great freedom. Many were in tears, and the pent-up emotions of the people found audible utterance in various parts of the congregation. Not a few consider it the best meeting they ever attended.--Ibid. 2BIO 198 4 Smith commented that he was pleased to hear the firm confidence expressed in the testimonies, and added: 2BIO 198 5 Some full and free confessions were made, and some who had been wavering expressed their confidence restored. These referred with great feeling to the discourse of Brother White in the afternoon on the unpardonable sin, and expressed their great thankfulness that though they had gone far in their opposition to the work of the Holy Spirit, they had been kept from that great sin of attributing its operations to the agency of Satan.--Ibid. 2BIO 198 6 The four-day convocation at Johnstown Center was considered a great success. The Disclosure of Strange Criticism 2BIO 198 7 In Wisconsin James and Ellen White learned of some of the reports and rumors that, unbeknown to them, had been current even at the time of the General Conference in May. This criticism, they could now see, constituted a part of the basis for the coldness with which they were treated in Battle Creek. Ellen White gives one example: 2BIO 199 1 It was said that my husband was so crazy for money that he had engaged in selling old bottles. The facts are these: When we were about to move, I asked my husband what we should do with a lot of old bottles on hand. Said he: "Throw them away." 2BIO 199 2 Just then our Willie [age 12] came in and offered to clean and sell them. I told him to do so, and he should have what he could get for them. And when my husband rode to the post office, he took Willie and the bottles into the carriage. He could do no less for his faithful little son. Willie sold the bottles and took the money. 2BIO 199 3 On the way to the post office my husband took a brother connected with the Review office into the carriage, who conversed pleasantly with him as they rode to and from town, and because he saw Willie come out to the carriage and ask his father a question relative to the value of the bottles, and then saw the druggist in conversation with my husband relative to that which so much interested Willie, this brother, without saying one word to my husband about the matter, immediately reported that Brother White had been downtown selling old bottles and therefore must be crazy. The first we heard about the bottles was ...five months later.--Testimonies for the Church, 1:605, 606. 2BIO 199 4 "These things have been kept from us," commented Ellen White, "so that we could not correct them, and have been carried, as on the wings of the wind, by our professed friends."--Ibid., 1:606. 2BIO 199 5 The four-day convocation in Johnstown and the similar meeting following in Iowa were forerunners of Seventh-day Adventist camp meetings, which were to find such an important place in the history of the church. The Johnstown meeting closed Sunday evening; the Iowa convocation was to open at Pilot Grove the next Thursday, September 26. The Iowa Convocation 2BIO 199 6 Like the meeting in Wisconsin, Smith reported that the one in Iowa was "a good and blessed season for those assembled." 2BIO 199 7 The attendance of brethren was not so large as in Wisconsin; but on First-day the attendance of those without was even greater, there being about fifteen hundred people on the ground.--The Review and Herald, October 8, 1867. 2BIO 200 1 Smith told the readers of the Review that the brethren in the State considered the cause to be in a better condition than at any previous time. Apostasy had taken out a number of members not firmly grounded in the message. The outlook for Iowa was hopeful. 2BIO 200 2 During this gathering, the conference president, 33-year-old George I. Butler, was ordained to the ministry. He had served well since his election to that office, taking the place of B. F. Snook, who had apostatized. While at Pilot Grove, Ellen White wrote the rather extensive article for the Review answering questions on the health reform vision, her writing on health, and what she had been shown concerning the reform dress, et cetera. This was published in the Review of October 8, 1867. Testimony No. 12, and Battle Creek 2BIO 200 3 The day James and Ellen White left Battle Creek for the Wisconsin convocation, the Review and Herald announced: 2BIO 200 4 Testimony for the Church No. 12 is now ready. It contains a hundred pages of most important matter for the people of God at the present time.--Ibid., September 17, 1867 2BIO 200 5 Except for No. 11, published in January, with its three articles, "Dress," "Our Ministers," and "The Health Reform," urging loyalty to health principles and presenting the call for a health institution, there had been no pamphlets of testimony counsels for three years. James White anticipated for Number 12 an immediate and wide circulation. Its sixteen articles, some long, some short, were divided between health-related topics and more general counsels. The first notice of publication listed as subjects: Young Sabbathkeepers Deceitfulness of Riches Recreations for Christians Personal [Testimony] The Reform Dress Life Insurance Surmisings About Battle Creek Advertise Publications Shifting [Financial] Responsibilities Knowledge [The Health Reformer] Proper Observance of the Sabbath The Health Reform [Institute] Political Sentiments Extracts From Letters [to Usury Health Institute Leaders] Significant Changes in Battle Creek 2BIO 201 1 The earnest labors of James and Ellen White in Battle Creek for the few days in mid-September while on their way to Wisconsin, followed by the messages of Testimony No. 12, began to bring about changes in the attitudes of the church members toward the Whites. Even Loughborough had been tinged with the spirit of criticism and opposition in Battle Creek (see Testimonies for the Church, 1:600). He read one of the first copies of Testimony No. 12 as it came from the press, and wrote the same day, September 17. No doubt his experience typified that of not a few in Battle Creek: 2BIO 201 2 About four hours since I had placed in my hands at the Review office a completed Testimony No. 12. Believing it to be light from the Lord, I at once eagerly, yet prayerfully, commenced its perusal. I have completed its reading without stopping to have the mind diverted with other matters. Often while reading, have I thought, how good is the Lord to instruct His people, giving us "line upon line," "precept upon precept." 2BIO 201 3 This testimony is from the Lord. It breathes a spirit of humility and love, and such an evidence of the tenderness and care of our heavenly Father for the interests of His cause in its various departments, and for His people in particular, that I hasten to commend it to the consideration of all the brethren and sisters. 2BIO 201 4 It reproves wrongs among us, both in the young and old, but what of that? If we ever expect the purifying work to be accomplished in our hearts, and ourselves got ready for the judgment, our wrongs must be brought to our knowledge, seen, confessed, and forsaken.... 2BIO 201 5 Brethren, immediately secure a copy of Testimony No. 12, read it carefully, pray over it, study it, and endeavor to exemplify its instructions in your lives, and may we all be enabled to reap the benefits which follow in the path of those who are "not disobedient unto the heavenly vision."--Ibid. 2BIO 202 1 On returning to Battle Creek early in October, James White called a "council of brethren" that there might be an investigation and an opportunity for the Whites to meet the widely circulated false reports. A number of these reports had been kept from them but they had learned of them at the convocations in Wisconsin and Iowa. Ellen White declared: 2BIO 202 2 We have been astonished to find, by investigation and by recent confessions from nearly all the members of this [Battle Creek] church, that some one or more of the false reports have been fully credited by nearly all and that those professed Christians have cherished feelings of censure, bitterness, and cruelty against us, especially against my feeble husband who is struggling for life and liberty. Some have had a wicked, crushing spirit and have represented him as wealthy yet grasping for money.--Ibid., 1:606. 2BIO 202 3 In response to James's call, brethren from several parts of Michigan came in to Battle Creek. Ellen White wrote: 2BIO 202 4 My husband fearlessly called on all to bring what they could against him that he might meet it openly and thus put an end to this private slander. The wrongs which he had before confessed in the Review he now fully confessed in a public meeting and to individuals, and also explained many matters upon which false and foolish charges were based, and convinced all of the falsity of those charges.--Ibid. 2BIO 202 5 Ellen detailed their personal financial situation: And while looking up matters relative to the real value of our property, we found to his astonishment, and that of all present, that it amounted to only $1,500, besides his horses and carriage, and remnants of editions of books and charts, the sale of which for the past year, as stated by the secretary, has not been equal to the interest on the money he owes to the Publishing Association.--Ibid. 2BIO 202 6 She added: The investigation was a thorough one and resulted in freeing us from the charges brought against us, and restoring feelings of perfect union. Hearty and heart-rending confessions of the cruel course pursued toward us here have been made, and the signal blessing of God has come upon us all.--Ibid., 1:608. 2BIO 203 1 On October 22 Uriah Smith wrote of the "good work for the church in this place" during the past month: 2BIO 203 2 We were gratified, as we saw the beneficial effects of the labors of Brother and Sister White here, September 14, that they proposed to hold further meetings with us on their return from the West, and we have had still more reason to be gratified as we have seen the progress of the meetings themselves.... We believe substantial progress has been made.... 2BIO 203 3 We rejoice in the plain and searching testimony, so necessary for these times.... That these meetings, involving an investigation of various matters over which misunderstandings and wrong feelings have existed, will result in a better understanding of the position we should occupy, and strong and impregnable union for the future, we fully believe.--The Review and Herald, October 22, 1867. 2BIO 203 4 "The Lord is restoring Brother White," Smith wrote in closing his editorial, "and giving both him and Sister White a testimony for His people richer in experience and stronger in power than ever before."--Ibid. 2BIO 203 5 Appointments had been made for James and Ellen White to attend meetings in Roosevelt, New York (Ibid., October 15, 1867). But the rapidly unfolding developments led Ellen White to feel that she must issue, before they left, another testimony pamphlet, reviewing the experiences through which they had passed during the year 1867. This information would help many, and now that situations had reached a favorable level she labored feverishly to fill out copy for Testimony No. 13. This was rushed through the press so that it could be finished before the Whites left Battle Creek and they could take copies with them. In fact, the October 22 issue of the Review was cut from the usual sixteen pages to eight, for part of the working force had been taken off the Review to work on Number 13, and also, so that all the Review employees could attend the important meetings being held. 2BIO 203 6 The shortened issue, dated October 22, two days before the Whites were to leave for the eastern tour, carried James White's back page note that "Testimony No. 13 is now ready." "In This I Did Wrong" 2BIO 204 1 Now let us go back to September, 1867, and Testimony No. 12, with its twelve-page article titled "The Health Institute." In this testimony Ellen White explained how, under pressure from the leaders in Battle Creek, she had prematurely released for publication Testimony No. 11, which called for a medical institution as an enterprise of the church, without the balancing counsels she should have put with it. Here is her statement, in later years sometimes misapplied: 2BIO 204 2 I yielded my judgment to that of others and wrote what appeared in No. 11 in regard to the Health Institute, being unable then to give all I had seen. In this I did wrong. I must be allowed to know my own duty better than others can know it for me, especially concerning matters which God has revealed to me. 2BIO 204 3 I shall be blamed by some for speaking as I now speak. Others will blame me for not speaking before. The disposition manifested to crowd the matter of the institute so fast has been one of the heaviest trials I have ever borne. If all who have used my testimony to move the brethren had been equally moved by it themselves, I should be better satisfied.... For the good of those at the head of the work, for the good of the cause and the brethren, and to save myself great trials, I have freely spoken.--Testimonies for the Church, 1:563, 564. 2BIO 204 4 Earlier in this statement she declared that "the relation which I sustain to this work demands of me an unfettered expression of my views. I speak freely and choose this medium [Testimony No. 12] to speak to all interested."--Ibid., 1:562, 563. ------------------------Chapter 15--(1867-1868) Dreams, Testimony No. 13, and the Tour East 2BIO 205 1 When readers of Testimony No. 13 turned the cover to the introduction, they read: 2BIO 205 2 Again I feel it my duty to speak to the Lord's people in great plainness. It is humiliating to me to point out the errors and rebellion of those who have long been acquainted with us and our work. I do it to correct wrong statements that have gone abroad concerning my husband and myself calculated to injure the cause, and as a warning to others. If we only were to suffer, I would be silent; but when the cause is in danger of reproach and suffering, I must speak, however humiliating. 2BIO 205 3 Proud hypocrites will triumph over our brethren because they are humble enough to confess their sins. God loves His people who keep His commandments, and reproves them, not because they are the worst, but because they are the best people in the world. "As many as I love," says Jesus, "I rebuke and chasten."--Ibid., 1:569. 2BIO 205 4 The entire pamphlet of eighty pages is an explanation and defense of the Whites' trying experience from December 19, 1866, the day Ellen White, against the judgment of her friends and brethren in Battle Creek, took her husband north to Wright, to the very day of its publication on Wednesday, October 23, 1867. It recounts ten sad months in the history of the church, as set forth in the preceding four chapters of this biographical account. Ellen saw these agonizing months as a time the great adversary was determined to seriously deter the work of God. In her one-page closing article, penned just before the pamphlet went to press, she declared: 2BIO 206 1 It is the work of Satan to deceive God's people and lead them from the right course. He will leave no means untried; he will come upon them where they are least guarded; hence the importance of fortifying every point. 2BIO 206 2 The Battle Creek church did not mean to turn against us, they are as good a church as lives; but there is much at stake at Battle Creek, and Satan will bring all his artillery against them if by so doing he can hinder the work.... 2BIO 206 3 When my husband was inactive, and I was kept at home on his account, Satan was pleased, and no one was pressed by him to cast upon us such trials as are mentioned in the foregoing pages. But when we started out, December 19, 1866, he saw that there was a prospect of our doing something in the cause of Christ to the injury of his cause and that some of his deceptions upon the flock of God would be exposed. 2BIO 206 4 He therefore felt called upon to do something to hinder us. And in no way could he so effectually do this as to lead our old friends at Battle Creek to withdraw their sympathy and cast burdens upon us. He took advantage of every unfavorable circumstance and drove matters as by steam power. But, thank God, he did not stop us nor fully crush us.--Ibid., 1:628, 629. Lessons Gained From Dreams 2BIO 206 5 The narrative of their experience as published in Testimonies, volume 1, fills thirty-two of the sixty pages--comprising Number 13 in two major articles, "Sketch of Experience" and "Conflicts and Victory." In the narrative, reference is made to several dreams, some experienced by Ellen White, others by J. N. Loughborough and John Matteson. These dreams proved helpful to Ellen as she endured the trying experiences through which she and her husband passed. Their inclusion in the text of Testimony No. 13 led her to present a short, helpful essay on dreams as a part of her introductory statement. 2BIO 206 6 The multitude of dreams arise from the common things of life, with which the Spirit of God has nothing to do. There are also false dreams, as well as false visions, which are inspired by the spirit of Satan. But dreams from the Lord are classed in the Word of God with visions and are as truly the fruits of the spirit of prophecy as visions. Such dreams, taking into the account the persons who have them and the circumstances under which they are given, contain their own proofs of their genuineness.--Ibid., 1:569, 570 (see also Testimonies for the Church, 5:658). 2BIO 207 1 While on their way to Battle Creek in mid-March, 1867, after an absence of three months and at a time when James White was eager to visit with the brethren and "rejoice with them in the work which God was doing for him" (Testimonies for the Church, 1:577)--as mentioned earlier--a dream of warning came to Ellen White. 2BIO 207 2 Seemingly they were in their home in Battle Creek and looking out through the glass in the side door. She saw a company with stern faces "marching up to the house, two and two." She recognized them and was about to receive them when the scene changed, taking on the appearance of a procession circling the house. The leader carried a cross and three times declared, "This house is proscribed. The goods must be confiscated. They have spoken against our holy order." Ellen continued: 2BIO 207 3 Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: "If I could only understand this! If they will tell me what I have said or what I have done!" 2BIO 207 4 I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: "If they would only tell me what I have done or what I have said!"--Ibid., 1:578. 2BIO 207 5 The first night they were back in Battle Creek she dreamed--as already noted [see page 169.]--of having her good clothes taken from her and rags substituted. When she saw the things taking place that were typified in these dreams, she was reminded of one scene in the vision of December 25, 1865. In this she was shown a cluster of trees standing near together, forming a circle: 2BIO 208 1 Running up over these trees was a vine which covered them at the top and rested upon them, forming an arbor. Soon I saw the trees swaying to and fro, as though moved by a powerful wind. One branch after another of the vine was shaken from its support until the vine was shaken loose from the trees except a few tendrils which were left clinging to the lower branches. A person then came up and severed the remaining clinging tendrils of the vine, and it lay prostrated upon the earth.--Ibid., 1:583. 2BIO 208 2 Her distress at seeing the vine prostrate on the ground was great. She was surprised that those who passed by offered no help to raise the vine up. In the vision she inquired why no one lifted the vine, replacing it in its original position. She continued the account of her vision: 2BIO 208 3 Presently I saw an angel come to the apparently deserted vine. He spread out his arms and placed them beneath the vine and raised it so that it stood upright, saying: "Stand toward heaven, and let thy tendrils entwine about God. Thou art shaken from human support. Thou canst stand, in the strength of God, and flourish without it. Lean upon God alone, and thou shalt never lean in vain, or be shaken therefrom." I felt inexpressible relief, amounting to joy, as I saw the neglected vine cared for. I turned to the angel and inquired what these things meant. 2BIO 208 4 Said he: "Thou art this vine. All this thou wilt experience, and then, when these things occur, thou shalt fully understand the figure of the vine. God will be to thee a present help in time of trouble." 2BIO 208 5 From this time I was settled as to my duty and never more free in bearing my testimony to the people.--Ibid., 1:583, 584. The Difficult Position of a Messenger for God 2BIO 209 1 When in the critical situation in Battle Creek, with friends turning a cold shoulder, she moved ahead fearlessly, feeling the arm of the Lord sustaining her. In that strength she dealt with the evil reports and related what God had revealed to her regarding the dangers of some, and reproving wrong courses of action. This placed her in an unenviable position. She made this explanation in Testimony No. 13: 2BIO 209 2 When families and individuals were brought before me in vision, it was frequently the case that what was shown me in relation to them was of a private nature, reproving secret sins. I have labored with some for months in regard to wrongs of which others knew nothing. 2BIO 209 3 As my brethren see the persons sad, and hear them express doubts in regard to their acceptance with God, also feelings of despondency, they have cast censure upon me, as though I were to blame for their being in trial. Those who thus censured me were entirely ignorant of what they were talking about. I protested against persons' sitting as inquisitors upon my course of action. It has been the disagreeable work assigned me to reprove private sins. 2BIO 209 4 Were I, in order to prevent suspicions and jealousy, to give a full explanation of my course, and make public that which should be kept private, I should sin against God and wrong the individuals. I have to keep private reproofs of private wrongs to myself, locked in my own breast. Let others judge as they may, I will never betray the confidence reposed in me by the erring and repentant, or reveal to others that which should only be brought before the ones that are guilty.--Ibid., 1:584, 585. Loughborough's Dream 2BIO 209 5 At what proved to be near the close of the crisis, Loughborough was given a dream that, when related to the Whites on their way to Battle Creek on Monday, September 9, brought some courage to them. Here is his dream: 2BIO 209 6 I dreamed that I, with a number of others, members of the Battle Creek church, was on board a train of cars. The cars were low--I could hardly stand erect in them. They were ill-ventilated, having an odor as though they had not been ventilated for months. The road over which they were passing was very rough, and the cars shook about at a furious rate, sometimes causing our baggage to fall off, and sometimes throwing off some of the passengers. We had to keep stopping to get on our passengers and baggage, or repair the track. We seemed to work some time to make little or no headway. We were indeed a sorry-looking set of travelers. 2BIO 210 1 All at once we came to a turntable, large enough to take on the whole train. Brother and Sister White were standing there and, as I stepped off the train, they said: "This train is going all wrong. It must be turned square about." They both laid hold of cranks that moved the machinery turning the table and tugged with all their might.... I stood and watched till I saw the train beginning to turn, when I spoke out and said, "It moves," and laid hold to help them. I paid little attention to the train, we were so intent upon performing our labor of turning the table. 2BIO 210 2 When we had accomplished this task, we looked up, and the whole train was transformed. Instead of the low, ill-ventilated cars on which we had been riding, there were broad, high, well-ventilated cars, with large, clear windows, the whole trimmed and gilded in a most splendid manner, more elegant than any palace or hotel car I ever saw. 2BIO 210 3 The track was level, smooth, and firm. The train was filling up with passengers whose countenances were cheerful and happy, yet wore an expression of assurance and solemnity. All seemed to express the greatest satisfaction at the change which had been wrought, and the greatest confidence in the successful passage of the train. Brother and Sister White were on board this time, their countenances lit up with holy joy.--Ibid., 1:601, 602. The Glorious Fulfillment in Battle Creek 2BIO 210 4 Other dreams that helped to bring courage to the hearts of James and Ellen White are recorded in the same chapter, "Conflicts and Victory," quoted above. What a thrilling experience to see the glorious fulfillment of these dreams! As explanations were made and sins fearlessly pointed out, changes came in the Battle Creek church. On Sabbath, October 19, 1867, twenty-seven young people responded to a call to give their hearts to Jesus. The scene as Uriah Smith described it was such as they had never before witnessed in Battle Creek (The Review and Herald, October 22, 1867). "It was good to be there," he wrote. 2BIO 211 1 On the following Monday morning forty-four more candidates and many church members gathered at the "baptizing place" in the Kalamazoo River, about two blocks from the church and Review office. James White baptized sixteen and Loughborough and Andrews baptized the other twenty-eight (Ibid., October 29, 1867). That evening, the members of the Battle Creek church assembled to give further consideration to the matter in the Testimony pamphlet, Number 13, then running through the press. They chose to make a public response as a church. It opened: 2BIO 211 2 We esteem it a privilege as well as a duty to respond to the foregoing statements of Sister White. We have been favored with an acquaintance of many years with the labors of these servants of the Lord. We have known something of their sacrifices in the past, and have been witness of the blessing of God that has attended their plain, searching, faithful testimony. We have long been convinced that the teachings of the Holy Spirit in these visions were indispensable to the welfare of the people who are preparing for translation into the kingdom of God.--Testimonies for the Church, 1:609-610. 2BIO 211 3 The lengthy statement mentioned the fruitage of positive and negative attitudes toward the visions. It referred to the affliction through which the Whites had passed, and then to the negative attitude of the church beginning with December, 1866: 2BIO 211 4 We think that the action of Sister White in taking her sick husband on her northern tour, in December last, was dictated by the Spirit of God; and that we, in standing opposed to such action, did not move in the counsel of God. We lacked heavenly wisdom in this matter and thus erred from the right path. 2BIO 211 5 We acknowledge ourselves to have been, at this time, lacking in that deep Christian sympathy that was called for by such great affliction, and that we have been too slow to see the hand of God in the recovery of Brother White. His labors and sufferings in our behalf entitled him to our warmest sympathy and support. But we have been blinded by Satan in respect to our own spiritual condition.--Ibid., 1:610, 611. 2BIO 212 1 Coming to the crux of the matter, the church confessed: A spirit of prejudice respecting means came over us during the past winter, causing us to feel that Brother White was asking for means when he did not need it. We now ascertain that at this very time he was really in want, and we were wrong in that we did not inquire into the case as we should. We acknowledge that this feeling was unfounded and cruel, though it was caused by misapprehension of the facts in the case.--Ibid., 1:611. 2BIO 212 2 Accepting the reproof set forth in Testimony No. 13, the church members asked the forgiveness of God and His people. They acknowledged the special blessing of God during the past few days, declaring: 2BIO 212 3 The labors of Brother and Sister White with us for a few days past have been attended with the signal blessing of God. Not only have deep and heartfelt confessions of backsliding and wrong been made, but solemn vows of repentance and of returning to God have accompanied them. The Spirit of God has set its seal to this work in such a manner that we cannot doubt.--Ibid. 2BIO 212 4 The statement, drawn up by six of the most prominent men in the cause, was adopted unanimously by the church on Monday evening, October 21, 1867. 2BIO 212 5 This experience of confession and revival in the Battle Creek church was climaxed with a communion service. James White officiated, with D. T. Bourdeau assisting on the one side and A. S. Hutchins on the other side. Smith reported that "the spirit of humility, union, and love, which these ordinances are calculated to promote, seemed to be present to a greater degree than we ever before witnessed on any like occasion.... It was a season of power, in which the Spirit of the Lord was copiously shed down upon us."--The Review and Herald, October 29, 1867. Off on the Eastern Tour 2BIO 213 1 Wednesday, October 23, James and Ellen White, accompanied by D. T. Bourdeau, left for appointments with the churches in the East. Sabbath and Sunday they were at Roosevelt, New York, where J. N. Andrews joined them. It was soon seen at Roosevelt that much would be called for to get the work in full order, and the meetings were extended to be run through Monday. The Monday afternoon meeting, opening at two o'clock, continued till eight and turned into a consecration meeting. James White wrote triumphantly yet wearily, "Nothing stands in the way of our testimony in this State." 2BIO 213 2 They found that copies of Testimony No. 13, which they had brought with them, explained matters "to the satisfaction of all and the relief of many who have suffered under false reports." James commented: 2BIO 213 3 As our real work is seen and better understood, and the condition of our worldly matters is known, there is no lack of sympathy on the part of the people. We fear they will do too much for us.... We choose to have no general action in our behalf. The idea generally entertained that we had considerable property has been in the way of our receiving that sympathy and help we sometimes needed. Now that this is removed, we shall lack neither.--Ibid., November 5, 1867 2BIO 213 4 In another report, James White, who declared the Roosevelt meeting to have "closed gloriously," triumphantly wrote: 2BIO 213 5 The meeting held only three days. Could it have held a week a very much greater work might have been done. In the short time of three days, the very bottom of longstanding errors and wrongs was reached, confessions were made, sins were forgiven on earth, and we trust in Heaven, the brethren seemed resurrected to new life, backsliders were reclaimed, sinners were converted, and eight were baptized. Many more who attended the meeting from different parts of the State will go forward soon.--Ibid. 2BIO 213 6 "The labors of Mrs. White and self," he observed, "are too great in these meetings. This kind of work is the very hardest in all the gospel field.... We must have seasons of rest." He called for such a breather between meetings--some of the dear believers had seen such periods as an opportune time to pour their woes into the ears of the Whites and seek advice on all kinds of questions. "We must have seasons of rest," he urged, for "rest is a duty as much as labor, and we must be judges when to labor and when to rest."--Ibid. Labors in Maine 2BIO 214 1 Their next appointments were in Maine. The first was for Norridgewock, some seventy-five miles north of Portland. There, delegates were being called together to organize the Maine Conference. J. N. Andrews, president of the General Conference, was with them. D. M. Canright had been doing good work there and at the time seemed to be the most prominent minister in that area. He reported the accomplishments of the meeting held from Friday through Sunday and emphasized the special value of the help given by both James and Ellen White: 2BIO 214 2 Both of them fearlessly bore their testimony against wrongs, and against those who stood in the way of the work of God. It cut close and deep, and in some places where we did not look for it.... 2BIO 214 3 Never before did I so fully realize the great importance of the gifts in the church, and never did I have so strong faith in them as now. Many, nay, nearly all, felt the same. Thank God for the testimonies.--Ibid., November 12, 1867 2BIO 214 4 On Friday, November 1, the delegates set about to organize the Maine Conference. L. L. Howard was elected president. Actions were taken in regard to Systematic Benevolence, the Spirit of Prophecy, and health reform. 2BIO 214 5 Through November and till mid-December James and Ellen White were in Maine, visiting the churches and, when possible, relatives and friends of former days. J. N. Andrews and the Visions 2BIO 214 6 Andrews, who had done considerable work in Maine, observed: The labors of Brother and Sister White in Maine during the past two months have been productive of great good to many of the people of God. Plainness of speech, faithful reproof for wrongs, words of compassion and encouragement for the trembling souls who feel their need of the Saviour, and for the erring who seek in humility to put away their faults--these are things that have entered largely into their labors. 2BIO 215 1 The testimony of Sister White, reproving wrongs in the case of many individuals that she had seen in vision, has been borne with great faithfulness, and with the most excellent effect.--Ibid., December 24, 1867 2BIO 215 2 Andrews described the experience of those who had not been acquainted with Ellen White and her special gift. He stated that "even those who have felt the greatest opposition to the reproofs they received have, with scarcely an exception, on calm and serious reflection, acknowledged that they were justly reproved," and accepted her messages to them. Andrews observed thoughtfully: 2BIO 215 3 I have had great opportunity to judge of the truthfulness of these testimonies by witnessing their faithful and exact delineations of character in a very large number of cases, presenting very widely dissimilar features. I have every reason to know that these things were almost entirely unknown to Sister White, and in some cases absolutely unknown, only as given her by the Spirit of God. Yet a most perfect and exact representation of the faults, as well as the virtues, of many persons has thus been given, so that even those who know them best have said they could not so well have described them.--Ibid. 2BIO 215 4 It was this type of evidence that convinced many of the integrity of the visions given to Ellen White. At Washington, New Hampshire, on the Homeward Journey [The account of the visit to Washington, New Hampshire, is based on Ellen White's report in Testimonies for the Church, 1:655-661, the W. C. White account in The Review and Herald, February 11, 1937, and the Vesta J. Farnsworth account in her letter to Guy C. Jorgensen in DF 475. The latter was a presentation based on information given her by Eugene Farnsworth, her husband.] 2BIO 215 5 Through the Review of December 3, appointments were announced for the Whites and Andrews along their homeward journey. They would be at Topsham, Maine, December 14 and 15; at Washington, New Hampshire, December 21 and 22; and West Enosburg, Vermont, on December 28 and 29. Washington, New Hampshire, could be reached only by sleigh or carriage. To the Review announcement, Andrews appended an interesting note that pictures the circumstances to those not familiar with the region. 2BIO 216 1 We expect that these will be large gatherings of the friends of the cause, especially of the old friends of Brother and Sister White; and it will be necessary for those who attend to come prepared to take care of themselves as far as possible. Especially will this be necessary at the Washington meeting, where those who can entertain are few. 2BIO 216 2 Brethren, come with your provisions, your blankets, quilts, comfortables, buffalo robes, and your straw ticks to be filled at the place of meeting. Barn room can be provided for lodgings for healthy men. Rooms in dwelling houses can be procured of those who are not Sabbathkeepers for healthy women. Invalids who cannot enjoy such accommodations, and also small children, should remain at home and not burden these meetings, especially the one at Washington.--Testimonies for the Church, 1, November 5, 1867. 2BIO 216 3 The traveling workers who signed the appointment reached Washington, and the C. K. Farnsworth home at the edge of the Millan pond, on Friday afternoon, close to the beginning of the Sabbath (Ibid., 1:655). Sabbath and Sunday meetings were held in the Christian Meetinghouse--soon to become Seventh-day Adventist property--tendered to the Sabbathkeeping Adventists for the occasion. 2BIO 216 4 One member of the Washington church, W. H. Ball, was not in harmony with his brethren. He openly opposed Ellen White, the testimonies, and other points of faith (Ibid.). This had a blighting influence on the whole church, and had discouraged the young people from seeking fellowship in the church. In fact, the Sabbath school had been discontinued. Andrews and James and Ellen White labored with Ball. She appealed to him, faithfully yet tenderly. Andrews showed Ball his great wrong, with weeping. Then a break came. As he saw he had been fighting against God, Ball began to confess, a work that continued until he was a fully changed man. Continued Evidences 2BIO 217 1 Monday, December 23, the meeting was held during the daylight hours in the William Farnsworth home. Farnsworth was the man who in 1844 had risen to his feet in the Washington, New Hampshire, church and declared that he was going to keep God's Sabbath. Others followed him in his decision. Now there was considerable backsliding among the company of believers in the Washington area. Farnsworth had secretly gone back to the use of tobacco. One of his sons, Eugene, in later years told the story of that Monday meeting in their home, which commenced in the morning and continued for five hours. 2BIO 217 2 That morning Ellen White had the meeting, and she addressed personally one after another of those assembled in the room. Newell Mead and his wife were among the first. Both had suffered great affliction, and as Ellen White spoke to them she declared that they "had been passing through dark waters" until "the billows had nearly gone over their heads." She assured them that God loved them, and that if they would only trust their ways to Him, He would bring them forth from the furnace of affliction purified. 2BIO 217 3 A young woman, "beloved of God, but held in servile bondage," was counseled that in her married life she must maintain her individuality and not yield her convictions to follow the will of an unconverted husband. 2BIO 217 4 "She did run well for a season; what did hinder her?" was the message of the angel, given through Ellen to another young woman who had backslidden. Her condition was shown to be a result of her association with unconsecrated youth. 2BIO 217 5 Tender words were addressed to a man who had been deemed by the church members as unworthy of fellowship with them. "God who seeth hearts" had been better pleased with his deportment than with the lives of some who had held him outside, she declared. 2BIO 217 6 Sitting in the group was 19-year-old Eugene Farnsworth, one of William's twenty-two children. As he heard Ellen White addressing one and then another with messages indicating that she had insights others did not have, an idea came to him. He said in his heart, I wish she would tackle my dad. He knew what most others did not know--that his father had slipped back to the use of tobacco. Their farm was quite isolated, and William did his chewing of tobacco on the sly, but Eugene had seen him spit tobacco juice into the snow and quickly scuff it out of sight with his boot. As these thoughts were forming in Eugene's head Ellen White turned and addressed William: 2BIO 218 1 I saw that this brother is a slave to tobacco. But the worst of the matter is that he is acting the part of a hypocrite, trying to deceive his brethren into thinking that he has discarded it, as he promised to do when he united with the church. 2BIO 218 2 As Eugene saw these covered sins dealt with faithfully by Ellen White, he knew he was witnessing a manifestation of the prophetic gift. When she had finished with her messages to different ones in the room and there was an opportunity for a response, one after another stood and acknowledged the truthfulness of the message, and with repentance and confession yielded himself or herself anew to God. Then the parents made confessions to their children. This touched the hearts of the young people who had been watching and listening, and whose hearts were being moved by the messages and invitations not only of Ellen but of James White and Andrews. 2BIO 218 3 On Wednesday morning, Christmas Day, a meeting was held, and thirteen children and young people expressed their determination to be Christians. One of those young people, Orville Farnsworth, later recounted the happenings of that day: 2BIO 218 4 I went with some of my sisters to exchange Christmas gifts with our cousins Fred and Rose Mead. Because of the meetings the previous evening, we were delayed one day in giving our humble presents to each other. Fred had been a rather wild boy, but he was present in the morning meeting, and he with his sister had taken their stand for Christ. Now they felt a burden for souls, and we were invited into Fred's room, where, after an earnest appeal, we knelt together by his bed, and I gave my heart to the Lord. 2BIO 218 5 Four young people were not present Christmas morning, but in response to the appeals of their young friends they too gave their hearts to the Lord, making eighteen whose lives were changed during the five eventful days at Washington. Some of them wanted to be baptized without delay; a hole was sawed in the ice on nearby Millan Pond, and with joy they went forward with this rite. Others waited till spring and warmer weather. Nine of the eighteen became church workers in the cause of God, some filling prominent positions. Among them were Eugene, Elmer, and Orville Farnsworth, and their sister Loretta. The latter married A. T. Robinson and led out in developing the Bible instructor ministry. The two Mead children made their contribution, Rose in city mission work and Fred as a literature evangelist leader, and missionary to Africa. On to Vermont and West 2BIO 219 1 Thursday morning, December 26, James and Ellen White and John Andrews hastened on to northern Vermont, where a conference was to begin in West Enosburg Friday evening, in the church close to the A. C. and D. T. Bourdeau homes. Meetings continued through Monday, December 30. A. C. Bourdeau reported in the Review that in the evening after the Sabbath 150 participated in the "ordinances of the Lord's house." His report of the last meeting, held Monday afternoon, offers a vivid picture of evangelism in New England in midwinter. Wrote Bourdeau: 2BIO 219 2 Monday morning the meeting commenced with a good interest. The good work progressed till two o'clock P.M., when by request of Brother White, six long seats near the pulpit were vacated, and then filled with those who during these meetings had decided to make a new start for the kingdom. Then those who felt it their duty to be baptized were requested to arise upon their feet, and forty-two arose, twenty-seven of whom were not church members, but mostly individuals who at these meetings had become deeply convicted that they should make a full surrender of themselves to the Lord. 2BIO 219 3 These were examined one by one, and received into the church by vote as candidates for baptism; and just before the setting of the sun, when the thermometer stood at 20 degrees below zero, we went down to the branch nearly one mile from the meetinghouse, where I stepped down from the ice into a clear stream of water, and baptized eleven, among whom were my aged and respected father and mother. This was a solemn yet a blessed scene to nearly all the beholders. It is expected that quite a number of the candidates will be baptized in this place next Sabbath.--The Review and Herald, January 21, 1868. Back Home in Battle Creek 2BIO 220 1 Back in Battle Creek on Sabbath, January 11, James White took the morning service and preached on the parable of the lost sheep. In the afternoon Andrews and Ellen White spoke. Sunday morning Ellen had the meeting. She gave "an account of absorbing interest of what she had seen relative to the view given to Moses of the land of Canaan, typical and antitypical" (Ibid., January 14, 1868). James White reported concerning their eastern tour: 2BIO 220 2 We have, in this time [nearly three months], traveled by railroad 3,200 miles, and by private conveyance 600. Have held 140 meetings, and preached 60 times, and have spoken more or less in nearly all these meetings. Mrs. White has spoken from half an hour to two hours in more than 100 of these meetings. We have assisted in the ordination of four ministers, and the dedication of one house of worship. Have presided in the examination of 150 candidates for baptism, and have baptized 18.... 2BIO 220 3 We have returned to this dear people, weary and worn, where we share their full sympathy, and where Mrs. White and self are heard as in former days. 2BIO 220 4 We leave for our good home in Greenville the fifteenth, where we hope to hear from friends.--Ibid. 2BIO 220 5 No question, James and Ellen White were back in the harness again. What a year it had been! ------------------------Chapter 16--(1868) Bearing Testimony by Voice and Pen 2BIO 221 1 During the first half of 1868 James and Ellen White resided at their Greenville home, going out almost every weekend to the churches within a day's drive. Through the week Ellen's time was occupied in writing, and James's in both writing and working the farm. J. N. Andrews, General Conference president, who had been with them during November and December on the eastern tour, continued his ministry with them in northern Michigan until early March. 2BIO 221 2 Then Dr. M. G. Kellogg, who had resided in California for eight years, made a visit. Just before coming to Greenville, he had received his diploma as a physician and surgeon from Dr. Trall's Medical School, at Florence Heights, New Jersey (Ibid., April 28, 1868). The roomy White home in Greenville was becoming a sort of mecca in northern Michigan. The visit was "most agreeable," wrote James White. "The harmony between what the Lord has revealed relative to this subject, and science, has been a theme of most interesting conversation, and mutual profit."--Ibid. 2BIO 221 3 Having been reared in Maine, James and Ellen were not deterred by the cold of winter in their day-to-day activities, or in their travels by sleigh or carriage. To plow through heavy snowdrifts was considered routine. Of one such experience, more severe than most, Ellen wrote from Greenville to Edson, who was studying in Battle Creek, on March 9: 2BIO 221 4 We are at home again. We are thankful for this. Thursday we rode sixty miles. The snow was very deep, in many places nearly as high as the houses. 2BIO 222 1 While trying to get the sleigh over a fallen tree the reach [coupling pole] broke and we were down. We had to get out in the deep snow, unload the sleigh, and lift the box off the runners. A man came along in the woods just then and helped us toggle up the sleigh. We lashed it together with straps and went on. We stood in the snow more than half an hour. 2BIO 222 2 Previous to this, about ten o'clock, it commenced snowing, and snow continued to fall until twelve. Large flakes coming very fast! We never saw it on this wise before. Inches of snow were piled upon us and around us in the sleigh. To make it still more uncomfortable the rain began to come. But we rode on, every hour bringing us nearer home, and we were glad to lessen the distance. 2BIO 222 3 When within four miles of home we were so unfortunate as to enter upon a road open for several miles but entirely blocked up and impassable at the other end. The horses went up to their backs in drifts. We feared their getting down. After passing through fields, we were told there was no possibility of getting through, and had to go back. As we passed over drifts we got out, lightened the sleigh, and again plowed through the snow, while it was steadily raining. After this we had no very special difficulties. We arrived home about dark.--Letter 8, 1868. 2BIO 222 4 Not all trips in February and March were so unpleasant and hazardous, but neither were all the discomforts in travel. In those pioneering days, as the Whites were entertained in the homes of the believers they found straw mattresses on the beds--large cloth bags called "ticks" filled with straw of varying quality and quantity. The back page of the Review in early March carried a curious note titled "Straw Is Cheap," signed by James White. It read, in part: 2BIO 222 5 In farming communities straw is cheap, and all those who lodge the weary and worn laborers in the Lord's vineyard can afford to furnish a suitable amount of the very best of straw to make their beds as comfortable as straw can make it. 2BIO 222 6 But it is too often the case that the preacher is deprived of a full amount of good straw on which to rest his weary limbs. The bedstead is frequently of the sort with strips of boards across it, nearly one foot apart, upon which is placed a scanty straw tick, both in length and breadth, partly filled with straw that has been worn more or less for a year, until it is broken to chowder, and sinks down between the slats, so that the restless occupant can count the slats by the distinct pains he feels in his weary body.--The Review and Herald, March 10, 1868. 2BIO 223 1 He called for bed ticks liberal in dimensions, filled with the proper amount of good, clean, sweet straw. He noted that "oat straw is better than wheat or rye." After describing uncomfortable beds he had encountered, he appealed: 2BIO 223 2 Brethren, straw is cheap. Let not the worn and weary pilgrims who visit you to labor for your good lack good rest for the want of a suitable amount of good clean straw.--Ibid. 2BIO 223 3 When asked why they worked so diligently, often suffering hardship, they answered, "The love of Christ constraineth us.... Souls for whom Christ died seemed of such inexpressible worth that self was forgotten. Ease, pleasure, and health even, were made secondary."--Letter 3, 1869. The Almost Fatal Accident of Seneca King 2BIO 223 4 The highly respected Adventist farmer Seneca King lived not far from the little White farm in Greenville. James White, through a note on the back page of the March 17 Review, informed the Battle Creek church of a tragic accident that almost cost King his life. The note opened: 2BIO 223 5 Our dear Brother Seneca King, as I write, lies upon my lounge with a badly fractured skull and cut face. His horses ran away with him.--The Review and Herald, March 17, 1868. 2BIO 223 6 Word of the accident had reached the White home a few hours before, as a neighbor hurried to call a physician to attend to the unconscious man, found lying by the roadside. Taking Brother and Sister Strong with him, White drove the team to the place where King lay. He describes the accident: 2BIO 223 7 He had just become conscious where he was, and what the matter was. We wrapped his head in cloths, and his body in blankets, and brought him here.... To see the hole in his head, and know that the skull is pressed upon the brain, gives one the idea that he is fatally injured. But he is sensible, and quite comfortable. I will write tomorrow. Will you, as a church, remember him before the Lord?--Ibid. 2BIO 224 1 In her diary that day Ellen White went more into detail: Wednesday, March 11, 1868. Arose at half past four. Wrote eight pages, but have severe headache. Lay down to rest about eleven o'clock. Something woke me. My husband said, "I have bad news. Brother King has been thrown from his carriage and hurt badly." Dinner was ready. Brother Strong ran to the woods for our horses. A man brought us the news on his way for the doctor. We had no appetite to eat. 2BIO 224 2 Took comfortables and blankets and rode as fast as we could to the place of the accident. We found Brother King in a terrible condition, covered with blood, his head terribly mangled. Could not determine the extent of the injuries until he was more thoroughly examined. He had just become conscious. 2BIO 224 3 We proposed taking him to our house. We wished to move him before reaction took place. We bundled him up, put him in the sleigh, and Brother Strong supported him. We came as fast as we could. The physician had not yet arrived. Brother Strong started carefully washing his wounds and cutting away the hair. There was a bad gash over the eye, but the most terrible wound was on the forepart of his head above the left eye. There the first skull was broken through. The wound was four inches long. 2BIO 224 4 Physician Martin worked over him some time. Feared to touch the worst wound. Sent for an older doctor. His partner did not come till dark. Then a severe process of probing and picking out small pieces of broken bone commenced. Brother King frequently exclaimed, "It seems as though you would take my life." 2BIO 224 5 This over, he was put to bed and seemed more comfortable. The doctor charged us to give him entire rest, to avoid all excitement. He is far from being out of danger. With care, he may recover from all this. His system is in a good condition to rally if the skull is not in a condition to depress the brain.--Manuscript 14, 1868. 2BIO 224 6 The next morning she recorded in her diary that King rested well through the night, and James White added to his note to the Review: 2BIO 225 1 Brother King seems to be doing well. Rested well last night. Surgeon thinks the inner layer of his skull not broken.--Ibid., March 17, 1868 2BIO 225 2 During King's recovery, Thomas Wilson, living nearby, became dangerously ill with erysipelas. A telegraphic message sent to Battle Creek brought Dr. Lay to Greenville for the weekend. The time he was at the White home afforded an opportunity for a profitable and pleasant visit in which the interests of the Health Institute were discussed. 2BIO 225 3 Mr. and Mrs. Strong were staying in the White home at this time, and Strong became King's nurse. Also in the home was the youthful John Corliss, whose help was highly esteemed. He was to become a strong worker in the cause of God. For nearly three weeks King was tenderly cared for, and then on March 29 he was able to return to his home, family, and farm. Within a very few years he was an influential man in the cause, his counsel being much appreciated, especially by James White. Ellen White's Continued Ministry as God's Messenger 2BIO 225 4 Through all of this Ellen White continued her ministry, writing incessantly, and preaching on weekends. She could not allow the many interruptions to deter her in her writing. Insofar as they could arrange it, others assisted in caring for the home and cooking the meals, but many times this burden fell on her, in addition to writing. The story of one such day is told in her diary for Tuesday, January 28: 2BIO 225 5 Brother Corliss helped me prepare breakfast. Everything we touched was frozen. All things in our cellar were frozen. We prepared frozen turnips and potatoes. After prayer, Brother Corliss went into the woods near Thomas Wilson's to get wood. James, accompanied by Brother Andrews, went to Orleans, expecting to return to dinner. 2BIO 225 6 I baked eight pans of gems, swept rooms, washed dishes, helped Willie put snow in boiler, which requires many tubsful. We have no well water or cistern. Arranged my clothes press [closet]. Felt weary; rested a few minutes. Got dinner for Willie and me. Just as we got through, my husband and Brother Andrews drove up. Had had no dinner. I started cooking again. Soon got them something to eat. Nearly all day has thus been spent--not a line written. I feel sad about this. Am exceedingly weary. My head is tired.--Manuscript 12, 1868. 2BIO 226 1 But most days she was able to do some writing, and some days, a great deal. The comprehensive vision given to her in Rochester in 1865 had set before her the lives and experience of scores of individuals and families. She did not remember at any one time all that, or who, had been shown her. But as she visited churches on the eastern tour in late 1867, and then in northern Michigan in the early months of 1868, and looked into the faces of those she met, their cases flashed clearly on her mind and were the basis for the messages she bore orally or in writing. Thus it was when she was at Bushnell in July, 1867, mentioned in chapter 13. She had written of this phenomenon earlier in her statement published in 1860: 2BIO 226 2 After I come out of vision I do not at once remember all that I have seen, and the matter is not so clear before me until I write, then the scene rises before me as was presented in vision, and I can write with freedom. 2BIO 226 3 Sometimes the things which I have seen are hid from me after I come out of vision, and I cannot call them to mind until I am brought before a company where the vision applies, then the things which I have seen come to my mind with force. I am just as dependent upon the Spirit of the Lord in relating or writing a vision, as in having the vision. It is impossible for me to call up things which have been shown me unless the Lord brings them before me at the time that He is pleased to have me relate or write them.--Spiritual Gifts, 2:292, 293. 2BIO 226 4 Frequently, after Ellen had presented orally to individuals what had been shown to her, the ones addressed would request her to write out for them what she had been shown. They wished to be able to refer to it as they attempted to bring their lives into line with God's will. James White wrote of this a few weeks after their return to Greenville from the eastern tour. 2BIO 226 5 We wished to say to those friends who have requested Mrs. White to write out personal testimonies, that in this branch of her labor she has about two months' work on hand.--The Review and Herald, March 3, 1868. 2BIO 227 1 He added: On our eastern tour she improved all her spare time in writing such testimonies. She even wrote many of them in meeting while others were preaching and speaking.--Ibid. 2BIO 227 2 Now that they were back at their Greenville home, she kept very close to this writing. Her husband gave some interesting insights: 2BIO 227 3 Since her return she has injured her health and strength in confining herself too closely to this work. She usually writes from twenty to forty pages each day. And yet she has two months' work of this kind before her. Our postage bill is about $2.00 per week. Postage stamps are current [can be used] in Greenville, and we never feel hard when those who receive testimonies send a quantity. 2BIO 227 4 As Mrs. White wishes to retain a copy of these testimonies, she has in many cases had the double task of making two copies. But for the future this double labor must be avoided, by the return of her first copy after those who receive it have taken one, or by employing some one or ones to make a second copy before the first one is sent off.--Ibid. 2BIO 227 5 Mrs. Strong gave her some help in copying testimonies in Greenville, and J. N. Andrews and employees at the Review office also assisted. Concerning the Christmas Day vision in 1865, at Rochester, James White declared that she had written "several thousands of pages" based upon it (Ibid., June 16, 1868). As she and her husband were able to get into the field in 1867 and in early 1868, she met many for whom light had been given her in that vision. This was so in connection with the three-week-long trip they made in February, 1868, with Andrews, visiting communities as far east of Greenville as Tuscola (Ibid., March 10, 1868) and Tittabawassee (Ibid., February 18, 1868). 2BIO 227 6 This was largely new territory for the proclamation of the third angel's message. Our people are all "young in the truth," wrote Ellen White of them, "but wholehearted, noble, enterprising, interested to hear" (Letter 4, 1868). They had much to gain in experience and much to learn. Her diary written on this trip contains numerous references to writing personal testimonies and to delivering such orally in personal contacts and in some of the meetings held. The entry reporting Sabbath, February 29, activities yields a typical picture. 2BIO 228 1 Attended meeting at Tuscola. My husband spoke in the morning. Only in the Lord should believers marry. In the afternoon, I spoke upon the tongue being an unruly member. I spoke two hours, then stepped into Brother Palmer's. Ate a graham biscuit and a couple of apples and hastened back to the meeting. [Knowing she was to speak in the afternoon, she had skipped dinner, choosing not to eat before an important speaking engagement.] A conference meeting was in session. 2BIO 228 2 I arose and spoke one hour to individuals. I had testimony for reproving individual wrongs. We had an interesting, exciting time. Brother Fisher was encouraged and comforted. He had been passing through a terrible struggle, giving up tobacco, intoxicating drinks, and hurtful indulgences. He was very poor and high, proud spirited. He had made a great effort to overcome.... Some felt exceedingly bad because I brought out these cases before others. I was sorry to see this spirit.--Manuscript 13, 1868. 2BIO 228 3 She wrote more in detail in a letter to Edson, noting that she spoke to several, relating testimony I had for them. Spoke one hour, comforting some, reproving others, but the testimony was more especially to impress upon those particularly in fault through the sin of hasty speaking, jesting, joking, and laughing. All this was wrong and detrimental to their growth in grace. 2BIO 228 4 Some felt exceedingly tried, especially Sister Doude. She came to see me in the morning, accompanied by her husband. She was crying and said to me, "You have killed me, you have killed me clean off. You have killed me." Said I, "That is just what I hoped the message I bore would do." 2BIO 228 5 I found their greatest difficulty was that the testimony was given before others and that if I had sent it to them alone, it would have been received all right. Pride was hurt, pride was wounded terribly. We talked a while, and they both cooled down wonderfully and said they felt differently. 2BIO 229 1 Brother Doude accused me of violating Scripture by not telling the fault between them and me alone. We told him this scripture did not touch the case. There was no trespass here against me. That the case before us was one of them that had been mentioned by the apostles, those who sin, reprove before all that others may fear.--Letter 6, 1868. 2BIO 229 2 "We did not lighten the burden," she noted in her diary, "for all this development only showed how much she needed the reproof."--Manuscript 13, 1868. 2BIO 229 3 The Testimony pamphlets that every few months came from the press put into permanent form the counsel and instruction of a practical nature that would benefit the church. Such was the case with Number 14, advertised in the Review and Herald of April 7 (Testimonies for the Church, 1:630-712). Number 15 followed in less than two months. In the meantime the General Conference session was held in Battle Creek, beginning May 12. The 1868 General Conference Session 2BIO 229 4 James and Ellen White left Greenville for Battle Creek on Friday, April 24, traveling by way of Wright and Monterey. Both of them preached, and James baptized along the way. The conference session opened May 12. "The business sessions throughout," reported J. H. Waggoner, "were largely attended, and characterized by a spirit of union and an earnest desire to advance the cause." He added, "Perhaps we have never held a conference where more perfect harmony prevailed. In this we have a complete vindication of our organization" (The Review and Herald, May 26, 1868). 2BIO 229 5 The ever-broadening business of the conference was attended to. Provision was authorized for some person to assist the Whites as an amanuensis. On Sabbath morning, when the Adventist community and the delegates were present, a resolution was passed expressing the feelings of the congregation: 2BIO 229 6 Resolved, That we consider it a duty, as it is truly a pleasure, to express our heartfelt gratitude to our kind heavenly Father for restoring to us our beloved Brother and Sister White so good a degree of health and strength. We recognize their calling of God, to an important sphere of labor in the great work of the third angel's message, to instruct, to warn, and to reprove; and we hereby unitedly pledge to them our sympathies and our prayers in the discharge of their arduous duties.--Ibid. 2BIO 230 1 Andrews was continued as General Conference president, and James White was put on the General Conference Committee of three. 2BIO 230 2 In meetings held in Battle Creek immediately after the General Conference session, Dr. R. T. Trall, of Florence Heights, New Jersey, gave a series of lectures on health. In the main these were well received (Pacific Union Recorder, June 19, 1913). The Decision to Publish Personal Testimonies 2BIO 230 3 James and Ellen White stayed on in Battle Creek for several days following the session, during which time Testimony No. 15 was published. In his notice of the ninety-six-page booklet, James stated that "it contains matter of the deepest interest to the people of God everywhere."--Ibid., June 2, 1868. It represented a shift in the policies that up to this time had been followed in publishing the testimonies. Ellen White had explained this in her introduction to Testimony No. 14, published just two months earlier. She announced her decision to publish some testimonies addressed to individuals or families, and referred to her experience during the preceding five months, November, 1867, to March, 1868: 2BIO 230 4 During this time I have written many personal testimonies, and for many persons whom I have met in our field of labor during the past five months I have testimonies still to write as I find time and have strength, but just what my duty is in relation to these personal testimonies has long been a matter of no small anxiety to me. With a few exceptions I have sent them to the ones to whom they related and have left these persons to dispose of them as they chose. The results have been various: 2BIO 230 5 Some have thankfully received the testimonies and have responded to them in a good spirit and have profited by them. These have been willing that their brethren should see the testimonies and have freely and fully confessed their faults.--Testimonies for the Church, 1:630. 2BIO 231 1 Others, she declared, had acknowledged the testimonies to them to be true, but then had laid them aside, making little change in the life. Of these messages she stated: 2BIO 231 2 These testimonies related more or less to the churches to which these persons belonged, who could also have been benefited by them. But all this was lost in consequence of these testimonies' being held private.--Ibid., 1:630, 631. 2BIO 231 3 There was a third class who rebelled against the testimonies and had shown "bitterness, anger, and wrath." On the other hand, there were those who, having seen some of the personal testimonies published, as was the case with Number 6 and a few elsewhere, felt she should publish all personal testimonies. "But on account of their number," she wrote, "this would be hardly possible, and it would be improper from the fact that some of them relate to sins which need not, and should not, be made public." Then she declared the course she intended to follow: 2BIO 231 4 I have fully decided that many of these personal testimonies should be published, as they all contain more or less reproof and instruction which apply to hundreds or thousands of others in similar condition. These should have the light which God has seen fit to give which meets their cases. It is a wrong to shut it away from them by sending it to one person or to one place, where it is kept as a light under a bushel.--Ibid., 1:631, 632. 2BIO 231 5 Aiding her in making this far-reaching decision was a dream that she described: 2BIO 231 6 A grove of evergreens was presented before me. Several, including myself, were laboring among them. I was bidden to closely inspect the trees and see if they were in a flourishing condition. I observed that some were being bent and deformed by the wind, and needed to be supported by stakes. 2BIO 231 7 I was carefully removing the dirt from the feeble and dying trees to ascertain the cause of their condition. I discovered worms at the roots of some. Others had not been watered properly and were dying from drought. The roots of others had been crowded together to their injury. 2BIO 232 1 My work was to explain to the workmen the different reasons why these trees did not prosper. This was necessary from the fact that trees in other grounds were liable to be affected as these had been, and the cause of their not flourishing and how they should be cultivated and treated must be made known.--Ibid., 1:632. The Vision of June 12, 1868 2BIO 232 2 Friday evening, June 12, the Whites attended the prayer meeting in Battle Creek. The Adventist community, anticipating that the Whites would speak, filled the meetinghouse. James wrote of it in his report for the Review: 2BIO 232 3 Sabbath evening a large congregation assembled. Mrs. White spoke freely and very solemnly till near ten. She spoke to the young generally, and addressed several personally. And while [she was] speaking from the platform in front of the pulpit, in the most solemn and impressive manner, the power of God came upon her, and in an instant she fell upon the carpet in vision. Many witnessed this manifestation for the first time, with astonishment and perfect satisfaction that it was the work of God. The vision lasted twenty minutes. No one was expecting it.--The Review and Herald, June 16, 1868. 2BIO 232 4 Nellie Sisley Starr recounted [Reported stenographically by Arthur L. White and Frieda B. White, his wife, at the oakland, california, camp meeting, June 30, 1931. DF 496D.] at a camp meeting in California in 1931 what she saw and heard that Friday evening in Battle Creek. About the year 1864, she and her widowed mother and brothers and sisters had come from England and settled in Convis, Michigan, some thirteen miles from Battle Creek. She and her mother were present that Friday evening in 1868. She noted carefully what took place. When James and Ellen White came into the meetinghouse they took their places on the lower platform in front of the pulpit. James White opened the meeting, taking about ten minutes, and then he said, "I know that it is Mrs. White whom you want to hear, so we will turn the meeting over to her." 2BIO 233 1 Then she began to talk to us. We anticipated some reports of the meetings that had been held. Instead she said, "I am so impressed with the thought that we are not making the preparation for translation that we ought to be making." ...She talked to us earnestly for over half an hour right along that line. She felt that we were allowing the world to come in a little. She warned us greatly about that. "Don't let the world come in. We are pilgrims and strangers. We want to live for the future. Let us make the preparation necessary for heaven." 2BIO 233 2 She walked back and forth and talked to us, and as she walked, she fell right down. She fell down gently. She went down as if an angel's hands were under her.... We thought she had fainted, but Brother White said, "Cause yourselves no alarm. Wife has not fainted, but has fallen in vision." 2BIO 233 3 I wish I could describe the feeling that we all had. It was perfect quietness; even the children made no noise.... It seemed as though heaven was settling down upon us and closing us in.... Sister White lay perfectly quiet and unconscious. Oh, the feeling that was sensed in that building. Brother White said, "There may be some in the congregation that may have doubts in regard to my wife's inspiration. If there are any such we would be glad to have them come forward and try the physical tests given in the Bible. It may help some of you." 2BIO 233 4 I knew my mother had some doubts. We had come over from England and she had come from the Church of England, and she could not quite understand it, so I said, "Mother, let us go right up and stand right by her head." In the meantime, Brother White had knelt down, and he raised Sister White's head and shoulders on his knees. 2BIO 233 5 Others came up, and there were two unusually large men. They stood one on each side of her shoulders. "Now," Brother White said, "we all saw Sister White fall; we know she lost her natural strength. Now we will see if she has supernatural strength." She was lying with her hands gently folded over her chest. She was lying quietly and looking up in the corner of the building. Her eyes were open, with a pleasant expression on her face. Nothing unnatural or unusual. 2BIO 233 6 Brother White said to these large men, "Take her hands apart. You have two hands to her one. Just pull her hands apart." So they tried. They pulled and pulled till some of us got anxious that they would hurt her. Brother White said, "Don't be anxious; she is safe in God's keeping, and you can pull until you are perfectly satisfied." They said, "We are satisfied now. We don't need to pull anymore." 2BIO 234 1 He said, "Take up one finger at a time." That was impossible. They could not do so much as move a finger. It seemed like a block of granite. There was no change in appearance, but it just couldn't be moved. We looked to see if her eyes were closed and see if she was breathing. Then she took her hands apart and waved her hands. We said, "We will see when she comes out of vision that she has been flying." 2BIO 234 2 Brother White said to these men, "Now hold her." I think they thought they could. They grasped her by the wrists, but they could not retard the motion. It looked like any child could hold her, but she went on just the same. 2BIO 234 3 Elder White said, "Now we are satisfied with that. Now we must see if her eyelids will close." There was a large Rochester [kerosene] lamp close by on the stand. He removed the shade and put this light right in front of her eyes. We thought she would move her eyes to protect them. She didn't. She was perfectly unconscious. 2BIO 234 4 The expression of her countenance changed at times. Sometimes she looked pleased. At other times we could see that there was something distressing her, but the eyelids did not close. 2BIO 234 5 "Now," Brother White said, "we must see if there is any breath in her body." There didn't seem to be any. Everything looked all right, only there was no breath. Brother White said, "Now we will send out and get a mirror, and we will test it." So someone went to the next door and got a mirror, and it was held close to her face, but no moisture gathered. So there was no breathing.... 2BIO 234 6 She spoke several sentences. I don't remember the words; in fact, I cannot give you the exact words for any part of it. I will express what she saw, but I must express it in my own language. It is all I have. When she came out of vision, Brother White said, 2BIO 235 1 "The congregation have been so interested, I know they will want to know something of what you have seen." 2BIO 235 2 She said, "I will gladly tell them." 2BIO 235 3 Brother White helped her up; then she talked for about half an hour. She answered a few questions, but mostly made her own statements. When she was taken into vision she seemed to be taken down the stream of time. She spoke about the new earth. She saw the people of God saved in their everlasting home. 2BIO 235 4 Then she said, "Oh, I wish I could describe it, tell even a little of it. I have no language to describe it. If you could have been there and have seen what I saw, you would never allow anything on earth to tempt you to live so that there would be danger of losing eternal life." 2BIO 235 5 I suppose she saw the people of God, perhaps in their last struggles, passing through the closing scenes of this world's history and then down out of that into their peaceful home. 2BIO 235 6 She told us when she came out of vision that the scene was so glorious, so bright, that when she came back to earth she could see nothing. I have never forgotten her words in regard to that. 2BIO 235 7 "Now," she said, "you may not understand why I could not see. But," she said, "you turn your face toward the sun for a while and then turn away. Heaven is brighter than the sun." While her eyesight was not impaired permanently, yet for a long time she could not see clearly after coming out of vision. We were pleased to know that. 2BIO 235 8 She tried to describe it.... Oh, to be there, and what counsel she gave us in regard to preparation. "Now," she said, "there is another scene that passed before me that I would rather not tell, only that it may be a warning to you." She said, "I saw the great host of the lost. Oh, what a sight. The terror and agony of soul that was on those people. I looked upon them and I saw here and there all among them some of our own people, some of the Seventh-day Adventists scattered here and there." 2BIO 235 9 I remember this, I remember that their agony was far greater than that of the others. They knew what they had lost and what they might have had had they been faithful. I wish I could tell you what she told us, but I cannot describe it as I would like to because I haven't language to. But it made an impression on my mind that I have never lost.--DF 496d, "Camp Meeting Talks," 1931. Impressions of Other Eyewitnesses 2BIO 236 1 Uriah Smith was quick to report in the next Tuesday's Review the deep impression that Friday evening meeting made upon others: 2BIO 236 2 The church in Battle Creek have again been graciously favored with the presence of the Lord. Brother and Sister White returned from Monterey, June 10, according to previous arrangement, to spend another Sabbath with this church. At the evening meeting commencing the Sabbath, a large congregation assembled at the house of worship. After some timely and close remarks by Brother White, Sister White arose to free her mind from a great burden resting upon it for this people. 2BIO 236 3 Wrongs were faithfully pointed out and reproved. Two personal testimonies for persons in the congregation were read, followed by most stirring appeals and exhortations. And while Sister White was thus speaking, reaching a point in her remarks of most intense solemnity, instantly, and unexpectedly to all present, she was taken off in vision, and fell to the floor. 2BIO 236 4 Judging from her appearance and occasional expressions, while in vision, scenes of a different character, some terrible to behold, and others of surpassing glory, passed before her. The scene was most impressive. Many were present who had never before had the privilege of witnessing a manifestation of this kind; and to these the privilege was given of coming forward and behold for themselves the various phenomena attending it. 2BIO 236 5 Their testimony is that though they had before no occasion to doubt the visions, now they can look upon them as a reality. They see not how anyone, witnessing the manner in which they are given, can for a moment doubt them to be the work of the Holy Spirit. 2BIO 236 6 People may talk of mesmerism, clairvoyants, and spirit mediums; but this has nothing in common with them. It is something else entirely, as different from anything of that kind, as the heavens are higher than the earth; and those who attribute the visions to any of those sources are only suffering the devil to deceive them.--Ibid., June 16, 1868 2BIO 237 1 Smith wrote of the power of the Holy Spirit in such a manifest way as not to be mistaken. He added, "We doubt if there were many in the house who did not feel that the Lord had drawn near for the especial instruction of His people. It was good to be there."--Ibid. Ellen White Overwhelmed 2BIO 237 2 The past few chapters have traced somewhat the tremendous load of work the Rochester Christmas Day vision placed on Ellen White. At a time when everything had to be sent out in handwritten communications, and when she hesitated putting personal testimonies into print, the task of conveying the testimony messages to the people seemed overwhelming. Now this new comprehensive vision was given to her. James White wrote of her reaction: 2BIO 237 3 Mrs. White has said more than twenty times since the Rochester vision, December, 1865, upon which she has written several thousands of pages, that in view of the responsibilities of her work, if she could have her choice, to go into the grave or have another vision, she would choose the grave. And since Sabbath evening it has been with difficulty that she has been able to control her feelings of disappointment and sadness in view of her new responsibilities.--Ibid. 2BIO 237 4 Up to the time of the vision of June 12, 1868, Ellen White had been in somewhat of a quandary as to how to handle the many testimonies to individuals and families. Now she was given Heaven's endorsement of easing her task and broadening her influence. 2BIO 237 5 In this last vision I was shown that which fully justifies my course in publishing personal testimonies. When the Lord singles out individual cases and specifies their wrongs, others, who have not been shown in vision, frequently take it for granted that they are right, or nearly so. 2BIO 237 6 If one is reproved for a special wrong, brethren and sisters should carefully examine themselves to see wherein they have failed and wherein they have been guilty of the same sin. They should possess the spirit of humble confession. If others think them right, it does not make them so. God looks at the heart. He is proving and testing souls in this manner. 2BIO 238 1 In rebuking the wrongs of one, He designs to correct many. But if they fail to take the reproof to themselves, and flatter themselves that God passes over their errors because He does not especially single them out, they deceive their own souls and will be shut up in darkness and be left to their own ways to follow the imagination of their own hearts.--Testimonies for the Church, 2:112, 113. The Broad Field Reached By Personal Testimonies 2BIO 238 2 In this statement of the large field of usefulness of testimonies addressed to individuals presenting the light God had given for them, she sets forth a certain principle: 2BIO 238 3 He makes plain the wrongs of some that others may thus be warned, and fear, and shun those errors.--Ibid., 2:113. 2BIO 238 4 She pointed out that an examination of self may reveal to the readers that they are doing the same things that led God to reprove someone else. She concluded: 2BIO 238 5 If they really desire to serve God, and fear to offend Him, they will not wait for their sins to be specified before they make confession and with humble repentance return unto the Lord. They will forsake the things which have displeased God, according to the light given to others. 2BIO 238 6 If, on the contrary, those who are not right see that they are guilty of the very sins that have been reproved in others, yet continue in the same unconsecrated course because they have not been specially named, they endanger their own souls, and will be led captive by Satan at his will.--Ibid. 2BIO 238 7 With the church rapidly growing, she could not address all personally. Therefore, the published testimonies issued in Numbers 16 to 32, 1868 to 1885--current volumes 2, 3, 4, and 5--contain a great deal of important counsel in the setting of messages addressed first to individuals. These counsels will guard and guide the believer against the wiles of Satan, whoever or wherever the believer may be, and encourage him on his way to the kingdom. ------------------------Chapter 17--(1868) The First Annual Camp Meetings 2BIO 239 1 At the General Conference session held in mid-May, 1868, two promising ventures were given official status and two new ventures were launched. These were the Tract and Book Fund, the annual Adventist camp meeting, the Seventh-day Adventist Benevolent Association, and the mission to California. Each was enthusiastically received and each contributed to the progress of the church. 2BIO 239 2 The Tract and Book Fund, later known as the Book Fund, was born in Battle Creek, Sunday morning, January 12, 1868. James White declared that he and Ellen had discovered during their two months' tour in the Eastern States that many members and prospective members had little familiarity with the literature of the church. He mentioned that only one in four of the families of Sabbathkeepers in Maine had read such Spirit of Prophecy books as Spiritual Gifts,, Testimonies for the Church, How to Live, Appeal to Mothers, and Appeal to Youth. He declared, 2BIO 239 3 The work to be done, in which we appeal for help at this time, is to induce all Sabbathkeepers to read these works, and inform themselves as to the things taught in them.--The Review and Herald, January 14, 1868. 2BIO 239 4 "It is much easier," he stated, "to fortify persons against heresy and rebellion than to reclaim them after they have thus fallen." He enlarged on the need: 2BIO 239 5 The greatest cause of our spiritual feebleness as a people is the lack of real faith in spiritual gifts. If they all received this kind of testimony in full faith, they would put from them those things which displease God, and would everywhere stand in union and in strength. And three fourths of the ministerial labor now expended to help the churches could then be spared to the work of raising up churches in new fields.-- Ibid. 2BIO 240 1 White proposed a program of several parts. Ministers would have on hand literature that they could encourage members to buy; they would receive credit for literature that they gave away judiciously. All members would contribute to a fund to supply free books and pamphlets as might be needed. Proper blanks would be supplied to enable the program to be handled in an orderly and economical fashion. James declared: 2BIO 240 2 In our future labors we design to take with us a full supply of this kind of reading matter, and place in every family interested in our faith and hope full sets of Spiritual Gifts,, and How to Live, and in the hands of every Sabbath school scholar and youth, Appeal to Mothers, Appeal to Youth, and Sabbath Readings.-- Ibid. 2BIO 240 3 James White told the audience that "in past times we have had the pleasure of leading off in such enterprises. We can hardly be denied the privilege at this time." He pledged $40; Ellen joined him with $30. This idea caught the imagination of the audience, and seventy others, in amounts of $1 to $25, quickly pledged $425, making a total of $495 (Ibid.). There was a like response from the field as word reached the readers of the Review. An Annual Camp Meeting 2BIO 240 4 Because of the success of the convocations held in Wisconsin and Iowa, there was some talk of holding a camp meeting whereby believers, leaving their farms and occupations, could come together to worship together for a few days, living in tents. The Methodists had done it successfully, and during the Advent Awakening in the early 1840s such meetings gave impetus to the heralding of the first angel's message and helped solidify the work. As it was discussed at the General Conference session a resolution calling for "a general camp meeting annually" was passed, and the General Conference Committee was authorized to execute the plan (Ibid., May 26, 1868). Seventh-day Adventist Benevolent Association 2BIO 241 1 Battle Creek church members joined the delegates at the General Conference session on Wednesday evening, May 13, and were invited to participate in the deliberations. The subject before them was: 2BIO 241 2 What we may do for the Lord in the persons of His worthy poor, and in this, not so much to learn what our duty is, as to devise means whereby it may be discharged in a manner acceptable to God.--Ibid. 2BIO 241 3 This was a matter that had been of deep concern to Ellen White for several months, particularly after the distressing experience involving Hannah More. As an unmarried missionary in Africa, Hannah had been dropped from her supporting organization when she accepted the seventh-day Sabbath. She came to Battle Creek to gain the fellowship of those of like faith, but they overlooked her. She was forced by circumstances to join a family she knew, isolated in a northern region and deprived of the company of Seventh-day Adventists, and there she had died. [For more on the story, see Testimonies for the Church, 1:666-680; Testimonies for the Church, 2:140-145, 332; Ibid., 3:407, 408.] 2BIO 241 4 "In the case of Sister Hannah More," wrote Ellen White, "I was shown that the neglect of her was the neglect of Jesus in her person."--Ibid., 2:140. A little later she noted: 2BIO 241 5 Sister Hannah More is dead, and died a martyr to the selfishness of a people who profess to be seeking for glory, honor, immortality, and eternal life. Exiled from believers during the past cold winter, this self-sacrificing missionary died because no heart was bountiful enough to receive her. I blame no one. I am not judge.--Ibid., 2:332. 2BIO 241 6 Hannah More was not the only one known to the believers to be in need, but her case brought the situation into focus. There was first a General Conference session action, followed by a definitive statement signed by the General Conference Committee, opening with the following words: 2BIO 241 7 An association was formed during the session of the General Conference, having for its object the relief of widows and orphans, and of such other persons who may be worthy of assistance.... To raise ...means, it is decided to fix the payment of the sum of $10 as a condition of membership, and besides this, to ask donations from all who approve the object of the society.--The Review and Herald, May 26, 1868. 2BIO 242 1 One hundred and fifty persons pledged $10 each; many paid their pledges at once, leading to the declaration that "the society is therefore already under way."--Ibid. Further organization was quickly effected. The Mission to California 2BIO 242 2 Merritt G. Kellogg, elder son of Battle Creek businessman J.P. Kellogg, had in 1859, with his family, trekked to California by ox team. He worked in San Francisco for eight years as a carpenter. Then, as health reform was being promoted among Seventh-day Adventists, he returned to the East to take a medical course. He enrolled at Dr. Trall's Medical College, at Florence Heights, New Jersey, where a few months later he was granted a diploma as a qualified physician and surgeon. [In succeeding years kellogg took more advanced training.] He lingered in Michigan following his graduation, and at the General Conference session in mid-May made an earnest appeal that the General Conference should send a missionary to California to help him in his work in raising up a company of believers in San Francisco. The brethren agreed that in time such might be done. 2BIO 242 3 J. N. Loughborough had come to the conference with the deep impression that he should go to California, but he had revealed this to no one. In no less than twenty dreams he seemed to be working there! At the meeting the ministers were given an opportunity to express their preferences as to the fields in which they should labor during the coming year. After most had expressed themselves, James White asked, "Has no one had any impressions of duty with reference to the California field?" Up to this time Loughborough had remained silent: now he stood and spoke of his impressions and offered his services for work in the West. Loughborough reported on what followed: 2BIO 243 1 Brother White then remarked, "When the Lord sent forth His servants, He sent them two and two, and it seems as though two ministers should go to that distant field." ...Then Elder [D. T.] Bourdeau arose and stated how his mind had been exercised, and that he had come to the meetings with his companion and all his earthly substance ready to go where the conference might say.--Pacific Union Recorder, July 3, 1913. 2BIO 243 2 White counseled, "Will Brethren Bourdeau and Loughborough pray over this together and separately until the day the Review goes to press, that they may be sure of the mind of the Lord in the matter?"--Ibid. 2BIO 243 3 At the appropriate time, when White called for their word, the two brethren replied, "California, or nothing." White then called for $1,000 to buy a tent and start the mission. At this time the rails extended only to the Rocky Mountains; the journey had to be made by ship to the Isthmus of Panama and then by another ship to San Francisco. For the next year and beyond, readers of the Review were thrilled by the reports from the missionaries, first on the trip itself, and then on the tent meetings and the organization of churches in the valleys north of San Francisco. Work on Life Incidents 2BIO 243 4 James and Ellen White remained in Battle Creek for a few weeks following the General Conference session. After the notable vision of June 12, 1868, they returned to Greenville to continue in the program they had inaugurated there. This involved caring for the farm, writing, and visiting the churches. They took with them Uriah Smith, editor of the Review. From Greenville Smith soon reported: 2BIO 243 5 June 15, Brother White took us into his carriage at Battle Creek, for a journey of seventy miles north, to his home in Greenville, Montcalm County. This journey has given us the opportunity of beholding some of the nice farming lands that lie between these points, as evinced by the thrifty fruit trees, the luxuriant fields of grass and grain, and perhaps as much as anything, by the uncleared tracts of primitive forest, with their dense growth of lofty and massive trees.--The Review and Herald, June 23, 1868. 2BIO 243 6 This was Smith's first journey so far north, and he enjoyed both the brief release from the office and the opportunity to gain an acquaintance of the country. "The journey has been a good recreation. Fine weather, the cheerful and promising garb of nature, the sweet-scented fields, and conversation on the great themes of present truth, upon which none are better prepared to speak than Brother and Sister White." He added, 2BIO 244 1 Here we are now at the spacious and hospitable home of Brother White, to spend a few weeks assisting him in the preparation of Life Incidents for the press, for the double object: 2BIO 244 2 1. That this important work may, with as little delay as possible, be in the hands of the brethren; and 2BIO 244 3 2. That Brother and Sister White may the sooner be at liberty to visit the churches which are everywhere waiting for their labors.--Ibid. 2BIO 244 4 James White had already begun work on the proposed book in preparing a series of articles beginning in the February 11, 1868, Review and Herald. Ten had been published by May 5, when the project came to a standstill because of the General Conference session. James White had told the story of his life in connection with the Advent movement, up to the disappointment of October 22, 1844. Now with Uriah Smith's help, the work would be hurried to completion. They added a third more material, carrying the account through the second and third angels' messages, concluding sketchily with Seventh-day Adventists' "Present Position and Work." Copies would be ready for the proposed camp meeting, scheduled for late August. 2BIO 244 5 Smith was pleased to go with the Whites from Greenville to Wright for meetings the weekend of July 4 and 5, and he was with them as plans were discussed for the camp meeting. There was a strong leaning toward holding it right there in Wright (Ibid., July 14, 1868). When Smith returned to Battle Creek in mid-July, he carried with him the revised and amplified manuscript for Life Incidents. 2BIO 244 6 In a back page note in the Review of August 4, James White explained: 2BIO 244 7 Life Incidents. This book is nearly ready. It will contain 376 pages.... Do you want your friends to know why you are a Seventh-day Adventist? Let them have this book to read. Do you wish them impressed with the great fact that God has been in the great Advent movement? Let them have an opportunity of reading the book. 2BIO 245 1 In this work I have connected experience with theory, showing that the position of Seventh-day Adventists is based upon the Word of God, and is also sustained by the deepest and most valuable Christian experience.--Ibid., August 4, 1868 2BIO 245 2 The book was to sell for $1 per copy, "free to the poor," in which case the book fund would be charged 60 cents. He expected that "thousands of copies will be given to those who have not sufficient interest in the subject to purchase, or money to pay for, the book." The initial printing was 5,000 copies. Ellen G. White Busy Writing 2BIO 245 3 While Uriah Smith was staying at the White home in Greenville Ellen was busy writing. So much had been opened up to her in the vision of June 12. She wrote scores of personal testimonies. Some were soon included in Testimony Nos. 16 and 17. At this time Edson was with them in their Greenville home. On July 27 she wrote a birthday letter to him, who would be nineteen the next day. It opens: My dear Son, 2BIO 245 4 I write this for your nineteenth birthday. It has been a pleasure to have you with us a few weeks in the past. You are about to leave us, yet our prayers shall follow you. 2BIO 245 5 Another year of your life closes today. How can you look back upon it? Have you made advancement in the divine life? Have you increased in spirituality? Have you crucified self, with the affections and lusts? Have you an increased interest in the study of God's Word? ...As you enter upon a new year, let it be with an earnest resolve to have your course onward and upward.--Letter 17, 1868 (see also Testimonies for the Church, 2:261). 2BIO 245 6 The twelve-page handwritten letter closes with these observations and admonitions: 2BIO 245 7 A new year of your life now commences. A new page is turned in the book of the recording angel. What will be the record upon its pages? Shall it be blotted with neglect of God, with unfulfilled duties? God forbid. Let the record be stamped there which you will not be ashamed to have revealed to the gaze of men and angels.--Ibid. (see also Ibid., 2:268). 2BIO 246 1 She handed the carefully penned letter to Edson on his birthday, and as he left a few days later for Battle Creek, where he was continuing his education, he took it with him. Then, as she thought more of it, and how it might be a help to other young people, on August 11 she called for it back, that she might make a copy. She included it in Testimony No. 17, published in February, 1869. The Camp Meeting at Wright, Michigan 2BIO 246 2 When plans for an annual camp meeting were seriously considered in mid-July, the first thought was that there was not enough time to arrange for such a meeting that year. But then the leaders felt it could be done if they worked quickly. On the back page of the August 11 Review, under the heading "General Camp Meeting," readers were informed: 2BIO 246 3 It is now decided to hold a general camp meeting in the town of Wright, Ottawa County, Michigan, August 26-31. 2BIO 246 4 Other notices and instructions followed quickly. Because of the closeness of time, the meeting was deferred a week, to open Tuesday, September 1, and run to Monday, September 7. On the editorial page in the Review of August 18, the General Conference Committee informed prospective comers: 2BIO 246 5 This meeting has not been appointed for the purpose of spending a few days in recreation and vanity. Nor has it been appointed as a novelty, for the purpose of calling out the idle and the curious who might not otherwise be reached. Nor do we by this means merely seek to gather a large concourse of people, that we may thereby make a display of our strength. We have a very different object in view. 2BIO 246 6 We desire to call out as many of our brethren, both preachers and people, as we can, and also as many of our unconverted fellowmen as we may be able to interest in this meeting, that we may do them good. We want all who shall come to this meeting to come for the purpose of seeking God. We want our brethren to come for the purpose of seeking a new conversion. We want our preachers to set them in this an example worthy of imitation. 2BIO 247 1 We desire also to see many of our fellowmen who have no interest in Christ, or at least no knowledge of the present truth, converted to the Lord, and rejoicing in the light of His truth.--The Review and Herald, August 18, 1868. 2BIO 247 2 Directions were given on how to reach the campground, on the farm of E. H. Root, with the promise that "a beautiful grove will be prepared with seats for three thousand persons." Two sixty-foot round tents would be pitched on the grounds, one of them new, and the hope was expressed that there would be many small living tents. James and Ellen White would have theirs, and the Review of August 18 carried instruction on the construction at home of simple tents to serve families and churches. The Hasty Trip to Battle Creek, and a Dream 2BIO 247 3 To be sure that all announcements and directions in the Review were just as they should be, James made a hasty trip to Battle Creek, taking Ellen with him (Ibid.). While there, she had what she spoke of as an impressive dream, in which it seemed that they, along with part of a large body of people, started out with heavily loaded wagons prepared for a journey. The road seemed to ascend; on one side there was a deep precipice, and on the other, a high, smooth wall. As they journeyed, the road narrowed, causing them to leave their wagons and then their horses. As the perilous path narrowed, they took off their shoes. However, along the way they found ropes, representing faith, let down; these increased in size as they progressed. Finally they reached a chasm, beyond which was a beautiful field of green grass. To get there, they had to rely wholly upon the ropes; by these they could swing to the other side. In whispers the travelers inquired, "To what is the cord attached?" Hesitating and distressed, they heard the words "God holds the cords. We need not fear." James first swung across the abyss and Ellen followed, and they were safely on the other side, praising God and perfectly happy (Testimonies for the Church, 2:594-597). "The dream needs no comment," she stated as she told it. She felt the scenes were such she could never forget. The Camp Layout 2BIO 248 1 After about a week in Battle Creek the Whites returned to Greenville to get ready for the camp meeting at Wright (The Review and Herald, August 25, 1868). As the people began to assemble for the meeting on Tuesday, September 1, they found the site to be in a beautiful grove on the Root farm. Meetings were to be held in a natural amphitheater, the ground gently sloping to the speaker's stand. Two sixty-foot tents had been erected, one well supplied with good clean straw with which to fill their bed ticks, and in which some of the men could sleep. Water came from a spring on the nearby crest of the incline, which furnished water for the livestock on the Root farm. 2BIO 248 2 As the wagons drove up, family and church tents were unloaded and pitched in a circle about the speaker's stand--twenty-two in all. Many of these were quite large--sleeping quarters were divided off by blankets or quilts, providing shelter for several families. Nineteen tents were from Michigan, one from New York State, and two from Wisconsin (Ibid., September 15, 1868). There would have been more had there been more time between the announcement and the opening of the meeting. 2BIO 248 3 The first brief meeting was held Tuesday morning at 11:00 A.M., but it was limited to a season of prayer. The rest of the day was given to pitching tents and getting settled. Cooking was done on small open fires. The meeting area in front of the stand was seated with planks on logs. Close by was a bookstand well supplied with the products of the SDA Publishing House: Spiritual Gifts,, Volumes I-IV; Testimony pamphlets; Life Incidents; How to Live; Thoughts on Revelation; and the newly issued Uriah Smith book--The Visions of Mrs. E. G. White, et cetera. There were also many, many, pamphlets. The youthful John Corliss tended the bookstand, with 14-year-old Willie White assisting. Activities and Speakers 2BIO 248 4 The camp meeting had its real beginning when at five o'clock in the afternoon those on the grounds assembled under the sugar maple trees facing the speaker's stand. Ellen White gave what we might call the keynote address. Uriah Smith reported: 2BIO 249 1 Sister White spoke in reference to the wants of the churches, and the objects for which we had assembled in the tented grove. These were plainly set forth, and served to put the brethren upon the right train of thought at the very commencement. Those who before had not seen the need of such a gathering, if any such there were, must have seen it, when its objects were thus clearly set forth.--Ibid., September 15, 1868 2BIO 249 2 Joseph Clarke (a layman engaged in farming), in writing of the camp meeting, focused on this opening meeting: 2BIO 249 3 Sister White's testimony was such as to cause us to feel somewhat as the disciples did when they queried, "Lord, is it I?" It was full of warning. She stated that she never felt as fearful for this people as at this moment; and at the opening of this meeting she exhorted us not to converse, at this time, of loss and gain, but to speak of heavenly things.--Ibid., September 22, 1868 2BIO 249 4 We are not informed who spoke at the evening meeting, but most likely it was James White. At nine o'clock, as the people made their way to their tents, they found the grounds lighted by wood fires in mounted boxes of earth, providing, as it were, streetlights. As the people were retiring, J. N. Andrews made the round, pausing at each tent to inquire, "Are you all comfortable for the night?" (A. W. Spalding, Origin and History of SDAs, vol. 2, p. 12). 2BIO 249 5 Wednesday morning the first service was a social meeting [Defined at one time by Uriah Smith as a meeting "characterized by spirited and soul-cheering testimonies, the beaming eye, the voice of praise, the earnest and stirring exhortation, and often the falling tear--scenes in which faith and love flame up anew" (Ibid., May 23, 1865).] where believers recounted their experiences, praised the Lord, and in some cases confessed their wrongs. There were two or three such meetings each day. Through the week of meetings, sixteen discourses were given, six by James White, five by Ellen White, four by Andrews, and one by Nathan Fuller. Wrote Smith: 2BIO 249 6 We doubt if a series of more stirring, earnest, vehement, and pointed discourses were ever consecutively given. They were all aglow with the fire of present truth. The Spirit of the Lord is evidently calling the minds of His servants to the special duties and dangers of the church at the present time.--Ibid., September 15, 1868 2BIO 250 1 The weather was good, meetings were held under the trees through Sabbath. Three hundred people tented on the grounds. It was estimated that there were a thousand Sabbathkeepers there most of the time, many staying in the homes of church members in the Wright area. Some thought that on Sunday there might be as many as three thousand on the grounds as people from the surrounding country came in, but Sunday morning a hard rain fell, and there were only two thousand people in attendance. Meetings were held simultaneously in the two big tents. Sunday afternoon as the sky was clearing, Ellen White spoke. Tracts were distributed freely to the crowd. Then in the evening, James White spoke from the stand on the law and the gospel. Meetings continued through Monday, the evening meeting bringing the camp meeting to a close. Smith reported of the week-long convocation that "best of order reigned throughout, and no disturbance was experienced from any quarter."--Ibid. Clarke declared in his report: 2BIO 250 2 The order and regularity observed at this meeting was unusual for a meeting of this kind. If all camp meetings could be conducted as this was, we should hear of glorious results.--Ibid., September 22, 1868 Two More Camp Meetings Planned for 1868 2BIO 250 3 So successful was the Wright camp meeting that before it closed, plans were laid for two more, one at Clyde, Illinois, September 23 to 30, for the Wisconsin Conference, and the other at Pilot Grove, Iowa, October 2 to 7. The Whites and Andrews were at both. Attendance was rather limited. 2BIO 250 4 At these meetings, James White and his brethren worked in close common interest, and mutual confidence was restored. The Battle Creek brethren urged them to return and to reside in the city, that the work of the cause might be carried on more efficiently and that they might have the pleasure of closer association. This was tempting, and as they journeyed from Wright to the camp meeting in Clyde, Illinois, they stopped in Battle Creek, selected a building lot, and got plans under way for putting up a house. Also they announced through a back page Review note, signed by both James and Ellen White, that after the two camp meetings they would attend the annual conferences in Ohio and New York. En route to these meetings, they stopped again in Battle Creek. It is clear from the following report in the Review that James White was quickly becoming much involved with Battle Creek interests. Involved Again in Important Interests at Battle Creek 2BIO 251 1 Returning from the West, we reached Battle Creek, October 13, and spent one week with Brother Andrews in matters of importance relative to the Health Institute, the Publishing Association, the Battle Creek School, religious meetings, besides our own personal interests in book matters, house building, and fitting up winter clothing. It was a busy week. 2BIO 251 2 The Health Institute is prospering. God's blessing is there. The church is still settling into the work. And the prospect is very encouraging for the establishment of a good school at Battle Creek, where not only the sciences may be taught, but the principles and spirit of the religion of Jesus may be impressed upon the children and youth who may attend it.... We left Battle Creek in company with Brother Andrews, the twenty-first, for the New York State Conference.--Ibid., November 17, 1868 2BIO 251 3 Just before leaving, Ellen White wrote to Mrs. Lockwood, apparently living in Greenville: 2BIO 251 4 The work is ahead of anything that has ever yet been in Battle Creek. May the Lord pity and save His people. Our staying here or removing will depend upon the course the church takes here.--Letter 22, 1868. 2BIO 251 5 Then, anticipating the setting up of housekeeping on their return from the East, she noted: 2BIO 251 6 Brother Sawyer will spend the winter in Greenville. He will go with a load of goods the last of this week and will bring a load back. Please see that all my forks and spoons and knives are brought. I would like those two large brown dishes; also all my bedding, my mattresses, all my clothing, especially the little trunk and contents. Put in some of the best dishes. The old plants and odds and ends might as well remain. Send one of the best bedsteads.--Ibid. 2BIO 252 1 They left Battle Creek with a somewhat open schedule, intending after the State meeting in New York to spend several weeks visiting the churches in that state. But as October was turning to November they received word of the rapidly failing health of Ellen's sister, Sarah Belden, in Connecticut, who was dying of "quick consumption" (tuberculosis). After two impressive dreams of being there, the Whites changed plans quickly. Appointments in New York were canceled, and on November 4 they were on the eastward-bound train. Letters indicated that Sarah's situation was critical (Letter 28, 1868), and now Ellen was on her way "to comfort her in the conflict she must have in giving up her children, five in number, the eldest, one year and a half younger than Willie." She added, "As she is reconciling herself to laying down her life's burdens, I may make the struggle less severe and soothe and heal the lacerated heart."--Ibid. One of the five children was Frank E. Belden, who later became a writer of scores of well-known Adventist hymns. Ellen spent a week with her sister, who died a few days after their visit. An Eastern Tour 2BIO 252 2 Once that far east, James and Ellen would capitalize on the situation. After the Sabbath meeting at Kensington, Connecticut, near her sister's home, they began to fill weekend appointments announced through the Review, at Norridgewock and Portland, Maine, then Rhode Island, and South Lancaster, Massachusetts. 2BIO 252 3 Several weeks were spent in Maine, giving them an opportunity to do a good deal of visiting with Adventist families. As they journeyed from Norridgewock to Portland, they turned east to visit James White's birthplace and a number of points connected with his early ministry in 1843. Here and in Portland they visited for the first time in twenty-five years. Two of Ellen's sisters joined them in Portland for a few days. Here first-day Adventists opened their hall for her to speak to a large congregation (The Review and Herald, December 15, 1868). 2BIO 252 4 They spent one night at the Howland home in Topsham, and in Boston "spent some time" in "looking for and purchasing good books," for James White wrote, "Our young people need good books."--Ibid., December 22, 1868. The balance of the year was spent on this tour, closing with the four-day Ohio State meeting held at Bowling Green, December 25-28. This had been postponed until James and Ellen could attend (Ibid., December 15, 1868). 2BIO 253 1 In her letters to her children written on this trip, she several times mentioned the new home being constructed in Battle Creek. Their purpose, she wrote, was, after this tour, "to enter our new home at Battle Creek and get our dear children home, that our family again be united."--Letter 28, 1868. As the tour neared its close, on December 16 she wrote to them: 2BIO 253 2 We are anxious to meet you again and enjoy the society of our children. We have not seen our new home but will be prepared to enjoy it with you when we shall return.--Letter 26, 1868. 2BIO 253 3 According to plan, they reached Battle Creek on Wednesday, December 30, and took up life in Battle Creek again. Of this, James wrote: 2BIO 253 4 We found a convenient and pleasant house built at Battle Creek for us, and partly furnished with goods moved from our [Greenville] home in Montcalm County. This place seems like home. Here we find rest in several senses of the word. We had become tired of meetings, tired of traveling, tired of speaking, tired of visiting, and tired of the business cares incident to an absence from home, living, as it were, in our trunks nearly one third of the year. Here we find quiet for the present.--The Review and Herald, January 12, 1869. 2BIO 253 5 There were sixty letters awaiting them--to be opened and attended to.--Ibid. ------------------------Chapter 18--(1869) A Year to Regroup and Prepare to Advance 2BIO 266 1 If the title of this chapter carries a battlefield overtone it is because the Seventh-day Adventist Church was suffering the buffeting of the adversary brought to view in Revelation 12:17: 2BIO 266 2 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. 2BIO 266 3 The 1860s marked relentless conflict; Satan exercised his wrath in a number of ways. He attacked the lives of some involved in the advancement of the cause. He attempted to overwhelm prime leaders through whispering campaigns in which false reports were widely circulated by adversaries of Seventh-day Adventists and, at times, by church members themselves. During much of 1866, while James White was incapacitated and kept almost entirely from the field, the enemy did not have that forceful leader to combat, but as James and Ellen again took to the field, Satan renewed his attacks with even greater intensity. Churches without Pastors 2BIO 266 4 At this time the Seventh-day Adventist Church was without pastors. The work was young, with 4,500 members; the needs of the 160 churches were cared for by local elders and deacons. The thirty-two ordained and nineteen licensed ministers were spread out over the seven conferences, carrying on the evangelistic thrust. The Review and Herald, with its weekly visits to the homes of those who subscribed, served an important pastoral role. This knowledge aids us in understanding the weakness and ease in backsliding of new and often inexperienced believers and officers that made up the churches, and the need of revival efforts put forth by James and Ellen White, J. N. Andrews, and a very few others. The successful camp meeting at Wright and the prospect of annual camp meetings in the several State conferences gave promise of building a stronger, cohesive, unified church. Wherever Ellen White ministered, it was seen that the Spirit of Prophecy messages calling for the turning from sin and development in experience and character brought stability and strength. The publishing of personal testimonies dealing with basic principles aided in this. Little wonder the great adversary pressed every means at his command to discourage and destroy, both from without and from within. At the beginning of this year, 1869, which was to mark somewhat of a turning point in the battle, it may be of interest to note the ages of some of the leading participants. 2BIO 267 1 As the year dawned, James White was 47 and Ellen 41. Uriah Smith was 36, as were also George Amadon and J. N. Loughborough. J. H. Waggoner was older, 48, and Joseph Bates, now semiretired at Monterey, was 76. Residing Again in Beloved Battle Creek 2BIO 267 2 As James and Ellen took up residence again in Battle Creek, they felt much at home. Ellen later stated, "We were both happy and free in the Lord when we came home to Battle Creek."--Letter 3, 1869. But this contentment did not last long. Deep in the hearts of some in Battle Creek was a feeling of resentment, triggered by lingering memories of wild reports and rumors. Added to this were the steps, which were sometimes rather severe that James White had taken to pull the business interests of the Health Institute from the brink of financial disaster and to reverse the losses being sustained by the SDA Publishing Association. When because of his severe illness White could no longer head the association, J. M. Aldrich was called to the presidency. His name appeared on the masthead of the Review up to and including the issue of March 30, 1869, when without explanation it was dropped. In that issue Uriah Smith reported: 2BIO 268 1 We have been having the past week a series of very important and solemn meetings. The plainest and most searching testimonies we ever heard have been borne by Brother and Sister White and Brother Andrews, giving us new views of the sacredness of the work, the straitness of the way, the proximity of the judgment, and the exceeding carefulness with which we must prepare for its unerring decisions.--The Review and Herald, March 30, 1869. 2BIO 268 2 Through April and until the constituency meeting on May 20, George Amadon, the vice-president, was in charge. Significantly, in the same back page of the Review in which Smith reported the "very important and solemn meetings" in Battle Creek, James White inserted a note hinting an early return to Greenville. He wrote of the possible withdrawal of their Greenville farm and home from the market. He stated that "present indications strongly favor an immediate return to Montcalm County," in which case, "we should not wish to sell at present."--Ibid. 2BIO 268 3 Something of the situation may be seen from Ellen's letter written on April 23 to Uriah Smith and George Amadon: 2BIO 268 4 My husband labored in that [the Review] office earnestly, unselfishly, to set things in order according to the mind of the Spirit of God, which was a most striking contrast to the course pursued by Brother Aldrich, yet he [James White] was looked upon with suspicion, jealousy, and doubt.--Letter 3, 1869. 2BIO 268 5 Attempts to reverse the deteriorating situation led workers and laity to take sides. Contentions and rebellious feelings reached into the families of key personnel. Of one of these families Ellen White wrote, "I have seen no less than four evil angels controlling members of the family."--Ibid. She opened her heart: 2BIO 268 6 We have labored and toiled and tugged. We have prayed and wept at home. We could not rest or sleep.... I wrote testimony after testimony at the expense of health, and I feared of life, hoping to arouse the consciences of the people at Battle Creek. We bore testimonies in meetings, and held private interviews out of meeting.... At length we saw that help must come from abroad if ever the frown of God would be removed from the church.--Ibid. 2BIO 269 1 Finally she became very ill. In fact, the strain was too much for both of them, and on Thursday, April 15, they started by carriage for their Greenville home, spending the weekend en route at Wright. Tuesday, April 20, they again began keeping house in Greenville. James White wrote that they were: 2BIO 269 2 quite comfortable with the few remaining things not removed to Battle Creek, and some borrowed at Brother Maynard's. This seems like home. Mrs. White is very much improved in health, and we enjoy the light labor among the strawberries, blackberries, raspberries, and grapes. 2BIO 269 3 Here the Lord has blessed us in our afflictions more than in any other place. Here we can accomplish more than in Battle Creek, especially in writing. When returning from a long, wearying tour, we could rest; but not in Battle Creek, until a great change takes place with the people. 2BIO 269 4 We erred in complying with the request of the Battle Creek church to move our headquarters to that city. Things there were not ready for us. Great mistakes had been made in the management of matters pertaining to the interests of the cause there, in our absence, without our counsel, and, in some things, against our entreaties. When those who had made the mistakes should correct them, as far as possible, and when the church should get into a place to help us in our labors, then, and not till then, could it be our duty to settle in their midst.--The Review and Herald, April 27, 1869. 2BIO 269 5 But the General Conference session was to open in Battle Creek on May 18, and they must soon be there. James sent word that they designed to spend the Sabbath, May 8, with the brethren in Battle Creek (Ibid., May 4, 1869). He noted that they were "enjoying farming life very much." The next week he reported: 2BIO 269 6 We closed our farming the fifth, and the sixth and seventh journeyed on to meet our appointment at Battle Creek.--Ibid., May 11, 1869 The 1869 General Conference Session 2BIO 269 7 The General Conference session of 1869 was a lackluster meeting, the business meetings running from Tuesday to Sabbath. James White had a devotional meeting each morning at five o'clock. Business was routine, with resolutions on dress reform, health reform, the California mission, the church's relation to the Seventh Day Baptists, et cetera. One forward-looking action, and probably the most important, pertained to camp meetings. It read: 2BIO 270 1 Resolved, That this conference recommend to the State conferences to make preparations for, and hold, camp meetings, procuring the best assistance in their power, and leave it to Brother and Sister White to attend such of them as the providence of God may direct.--Ibid., May 25, 1869 2BIO 270 2 In the light of conditions at Battle Creek, and the experience they had passed through, another resolution, related to spiritual gifts, was quite significant. It was most likely worded by outgoing President J. N. Andrews and read: 2BIO 270 3 Resolved, That our faith and confidence in the gifts of the Spirit of God, so graciously vouchsafed to us in these last days, are not only unshaken by the attacks of the opposers of the truth, but greatly strengthened and increased by the warnings we have received in times of danger, the counsels and admonitions when we have erred, and the comfort in our afflictions; as well as by the purity of their teachings, and the respect and reverence they produce for the Word of God. And we earnestly recommend to all the scattered flock a more careful reading of, and more strict compliance with, the Testimonies for the Church.-- Ibid. 2BIO 270 4 The nominating committee brought in the following recommendations for officers and General Conference Committee: 2BIO 270 5 For President, James White; Secretary, U. Smith; Treasurer, E. S. Walker; Executive Committee, James White, J. N. Andrews, J. H. Waggoner.-- Ibid. 2BIO 270 6 These were duly elected. 2BIO 270 7 At the constituency meeting of the SDA Publishing Association, James White was elected to serve as president and George Amadon as vice-president. At the meeting of the Health Reform Institute, seven directors were chosen, with James White's name at the head of the list (Ibid.). The financial report that was given of the Health Institute failed to bring cheer to the hearts of the stockholders. As they met in the afternoon J. N. Andrews introduced the following significant resolution: 2BIO 271 1 Resolved, that we consider it due to Brother and Sister White, and to our brethren abroad, that we make a statement of the following points: 2BIO 271 2 1. That they have acted a noble and generous part toward the Health Institute, and that the errors committed in its management are not to be in any wise laid to their charge, Brother White being unable at that time from sickness to have any part in the business. Those, therefore, who attribute blame to them concerning it act unjustly and without any ground for such censure. 2BIO 271 3 On the contrary, they are entitled to the thanks of all our people for their efforts in sustaining the institute, and for counseling a course of sound wisdom in its management. Nothing therefore can well be more unjust and cruel than to hold them responsible for the errors of others. 2BIO 271 4 2. We make the same statement respecting the Publishing Association. The errors committed in connection with the Publishing Department have not been caused by following their counsel, but by neglecting it. We consider it our duty to exonerate them from all blame, and to bear testimony to the fact that they are in these things worthy of the entire confidence and support of our people everywhere. 2BIO 271 5 3. And finally, we express our hearty sympathy with them in their arduous labors, and we pledge ourselves to cooperate with them in their work, and to sustain them by our prayers, our moral support, and our means.--Ibid. 2BIO 271 6 This comprehensive resolution was voted. A good deal of unfortunate history relating to the SDA Publishing Association and the Health Institute is suggested in its wording. There is no record of the reaction of either James or Ellen White to these resolutions. Events of the ensuing months made it clear that it is easier to put such matters on paper than to carry them out. At the annual meeting of the Publishing Association, Uriah Smith, who had been connected with the Review for sixteen years, was released from his editorial responsibilities, and he turned his attention to evangelism. J. N. Andrews, who had served for two years as president of the General Conference, was chosen to edit the Review. James and Ellen White returned to their Greenville home. For a few days in mid-June they joined Smith and W. H. Littlejohn in a tent meeting at Orange, Ionia County, in northern Michigan. A Trying Time for Ellen White 2BIO 272 1 Sunday afternoon, June 20, at the Orange meeting, Ellen addressed a tent filled with "those who listened with the utmost attention and apparent candor" (Ibid., June 29, 1869). Such an effort was particularly difficult at this time, for she was passing through menopause. She mentioned it in a letter to Edson: 2BIO 272 2 I have told you a period I had entered in my life untried by me which would determine in a short period the chances of life or death with me. I have more indications of going down into the grave than of rallying. My vitality is at a low ebb. Your aunt Sarah died passing through this critical time. 2BIO 272 3 My lungs are affected. Dr. Trall said I would probably go with consumption in this time. Dr. Jackson said I should probably fail in this time. Nature would be severely taxed, and the only question would be, were there vital forces remaining to sustain the change of nature.... How I shall come out I cannot tell. I suffer much pain.--Letter 6, 1869. Camp Meetings Take Hold in Earnest 2BIO 272 4 Now that most of the crops would soon be in, the seven State conferences laid plans for their camp meetings, in harmony with the action taken at the General Conference session. These would run from August 10 to October 19 in Ohio, Michigan, New England, New York, Wisconsin, Minnesota, and Iowa. In his report for the Review James White sets forth the atmosphere for the Ohio meeting, the first of the 1869 convocations: 2BIO 272 5 I find myself seated on the minister's stand, in a beautiful grove, about one mile from the depot, in the flourishing village of Clyde, Ohio. Elder J. N. Andrews is this moment addressing a very attentive audience before us. Around the stand, and the congregation, are nine large, neat-looking tents, which are the temporary residences of our brethren and sisters who have come from different parts of the State up to this place of worship. 2BIO 273 1 Our people in Ohio are not numerous, hence the tents are comparatively few, and congregations not large. But as I look out upon this beautiful and well-prepared ground, these splendid tents, and the congregation, I take pleasure in saying that our people in Ohio, in their first camp meeting, have made a noble strike.--The Review and Herald, August 24, 1869. 2BIO 273 2 Gaining strength from day to day, Ellen White traveled with her husband through the full round of the next five camp meetings--two in the East: New England, at South Lancaster, and then New York State; then three in the West: Wisconsin, Minnesota, and Iowa. At each of these the Whites were given a hearty reception. "A Delightful Kind of Labor" 2BIO 273 3 The first regular camp meeting season among Seventh-day Adventists came to a close in mid-October. As James White concluded his reports he triumphantly declared: 2BIO 273 4 And now, as we look back upon the camp meeting season, it is with pleasure that we recount the many precious interviews we have enjoyed with dear friends, the many kindnesses we have received at their hands, and the many seasons of freedom we have enjoyed in preaching the Word, and in social worship with the dear people of the Lord. 2BIO 273 5 God has wonderfully blessed His people in their efforts in this direction. We will praise Him.--Ibid., October 26, 1869 2BIO 273 6 He suggested plans that might take them to the West Coast: By the grace of God, we design to labor on in other departments of the work till another camp meeting season shall open in June, 1870, when we hope, in the strength of God, to resume this delightful kind of labor, continue it in the West and in the East, in Ohio and Michigan, and, if the Lord will, close with a camp meeting in California.--Ibid. Europe Looms as an Important Field of Labor 2BIO 274 1 In his reports of the camp meeting, James White several times mentioned James Ertzenberger, who was with them at some of these meetings. Ertzenberger was a young man who had come from Switzerland, arriving at Battle Creek on June 15. On arrival in the United States he knew no English, but he carried an envelope bearing the words "Review and Herald, Battle Creek, Michigan." This brought him to the place and people he was seeking. 2BIO 274 2 Ertzenberger was one of a group of fifty European Sabbathkeepers, most of whom were in Switzerland. They were led to acknowledge the major Seventh-day Adventist doctrines by M. B. Czechowski. [See Ellen G. White: The early years, pp. 378, 379.] An impetuous man, he had urged Seventh-day Adventist leaders to send him to Europe with the message, but found that they were unprepared to do this. He appealed to the first-day Adventists, who agreed to send him, not comprehending his Sabbathkeeping convictions. J. N. Andrews traced the story in the Ibid., November 30, 1869: 2BIO 274 3 About two years ago these brethren [Czechowski's converts] opened communication with us by letter. The last spring we invited Brother Albert Vuilleumier, elder of the church, to attend our General Conference, pledging ourselves to meet the expense. As he could not come, the Swiss brethren made choice of Brother James Ertzenberger to come in his stead. He arrived at Battle Creek June 15. 2BIO 274 4 He was able to converse fluently in German and French, but wholly unable to speak English. We have become deeply interested in this dear brother. He has given the best evidence that he is a man of God.--Ibid., November 30, 1869 2BIO 274 5 Ertzenberger studied English diligently and for some time resided in the White home in Greenville, where 15-year-old Willie was assigned the task of keeping him in conversation. He progressed well. Partly from the knowledge Ertzenberger brought and partly by correspondence, they learned that Czechowski had started a little office of publication in Switzerland. He did this almost entirely on borrowed money, repayment of which was due December 31, 1869. Foreclosure seemed inevitable. There seemed no hope of saving the property unless Seventh-day Adventists in America should come to its rescue. The building, on land near Lake Neuchatel, housed not only the printing office but a chapel and living quarters for the Czechowski family. At the time, Czechowski was laboring in Hungary. 2BIO 275 1 When Andrews explained the situation, there was an immediate response. A pledge list was started in the Review of December 28. A keen interest was sparked in an overseas outreach that was to grow in the months and years to come. 2BIO 275 2 When Czechowski was finally contacted, he rejected the help proposed. It was planned that Ertzenberger would remain in the United States long enough to master the English language and thus prepare himself to translate tracts and books into German and French. Wrote Andrews: 2BIO 275 3 We regard the circumstances of this case as a wonderful call to us from the providence of God to send the present truth to Europe. We cannot refrain from acknowledging our backwardness in this work. But it is in our power to redeem the past, by discharging our duty for time to come.--Ibid. Testimonies Published in 1869 2BIO 275 4 Two Testimony pamphlets were published in 1869, No. 17 in mid-February with 192 pages, and No. 18 in mid-December, filling 208 pages. These, like the preceding two, consisted largely of personal testimonies: twenty out of twenty-three in No. 17 and thirteen out of eighteen in No. 18. Now that she was free to publish testimonies addressed to individuals, Ellen found it possible to extend her ministry throughout the land to all churches, setting before them important lines of general counsel. These messages first published in 1869 are found in Testimonies for the Church, 2:200-497. The Continued Buffetings of Satan 2BIO 275 5 The available records show that the year 1869, which should have been a time of notable advance, was one in which Satan multiplied his attacks. Criticism of James and Ellen White continued, even though from time to time both refuted slanderous reports and rumors, and in spite of Ellen White's continuing successful ministry in Seventh-day Adventist circles and before the public. God Himself also had provided evidences of the genuineness of Ellen White's call. He had raised her up again and again from weakness and sickness to strength, that she might present her messages, and He had given her a vision on June 12, 1868, in Battle Creek, accompanied by marked physical phenomena that eyewitnesses could test to their full satisfaction. Nevertheless, prejudice lingered. The messages of reproof and the memories of false and malicious reports continued to confront the Whites and hamper their influence. In addition, because of their position on the seventh-day Sabbath, there was the sustained and critical opposition of the religious world in general. 2BIO 276 1 Writing at her Greenville home in September, after the camp meetings were over, often Ellen could look back. She stated: 2BIO 276 2 The lies of sheer malice and enmity, the pure fabrications of iniquity uttered and circulated to defeat the proclamation of truth, were powerless to affect the minds of those who were really desirous to know what is truth. I did not doubt for a moment but the Lord had sent me that the honest souls who had been deceived might have an opportunity to see and hear for themselves what manner of spirit the woman possessed who had been presented to the public in such a false light in order to make the truth of God of none effect.--Letter 12, 1869. 2BIO 276 3 In this setting she penned a striking statement of faith and evidence: 2BIO 276 4 None are compelled to believe. God gives sufficient evidence that all may decide upon the weight of evidence, but He never has nor never will remove all chance [opportunity] for doubt, never will force faith. [See The Great Controversy, 527; Testimonies for the Church, 5:675, 676.]--Ibid. Acquaintance With Ellen White Allayed Prejudice 2BIO 276 5 In most cases such evidence was furnished simply by the ministry of Ellen White herself. J. H. Waggoner, who lingered for a few days following the New York camp meeting in Kirkville, New York, wrote of the influence of the meeting on the community, with its quietness, order, and freedom from fanatical excitement. As to Ellen White, he stated: 2BIO 277 1 Many who had never seen her had heard the foolish falsehoods circulated against her, and came with the full effect of them on their minds; but when they heard the plain, practical truths of the Bible, the pure principles of Christianity presented in the earnest and powerful manner in which she was aided by the Lord to speak them there, all these feelings were swept away.--The Review and Herald, November 9, 1869. 2BIO 277 2 G. I. Butler, in his report of the Iowa camp meeting, alluded to opposition and trial: 2BIO 277 3 We were all strengthened by seeing the courage of the servants of the Lord who have labored so long and faithfully in this cause. If they can go forward with courage through the opposition and trial to which they have been so long exposed, feeling an increasing zeal and interest, certainly those of us who have not borne a tithe of their burdens ought not to be cast down.--Ibid. In Defense of James and Ellen White 2BIO 277 4 James White, as well as Ellen, was the object of attack and criticism. In October, 1869, a committee consisting of J. N. Andrews, G. H. Bell, and Uriah Smith was set up in Battle Creek to conduct a thorough investigation. Their assignment was either to justify the damaging criticism or put it to rest. 2BIO 277 5 In announcing plans for the investigation and calling for a full response from the field, the committee recognized some significant points: 2BIO 277 6 We have some sense of the importance of the position occupied in this work [that is, of the cause] by Brother and Sister White. But our enemies have, in some respects, a more perfect conception of it than we, as a people, have possessed.... By the word enemies, we mean those who have made it their chief business to attack the character and work of Brother and Sister White as the most effectual method of warring against this cause.--Ibid., October 26, 1869 2BIO 278 1 As the investigation got under way James White commented: The position and work of Mrs. White and myself, for more than twenty years, have exposed us to the jealousies of the jealous, the rage of the passionate, and the slanders of the slanderer. Having consciences void of offense toward God and toward men, we have kept at our work. But from our almost utter silence in the line of defense, accusers have grown impudent and bold, so that it has been thought best, for the good of the cause with which we hold so intimate connections, to meet their slanders with a plain statement of facts, which will probably appear in pamphlet form for very extensive circulation.--Ibid., January 11, 1870 2BIO 278 2 James wrote further of the purpose of this investigation, declaring that he and Ellen had no personal feelings to be gratified, no lack of public confidence or friends, and that what was proposed was for the general good of the cause: 2BIO 278 3 To put into the hands of our people a means of self-defense from miserable slanders repeated by those who are in sympathy with the dragon in his general warfare upon those who keep the commandments of God, and have the faith of Jesus Christ.--Ibid. 2BIO 278 4 How did Ellen White relate to all of this? A back page note in the first issue of the Review in the new year under the title "Personal" declared: 2BIO 278 5 The friends of Sister White will be happy to learn that her courage and cheerfulness were never greater than during the present winter. The bitter words and wicked slanders so freely used against her have been powerless to disturb her peace of mind.--Ibid., January 4, 1870 ------------------------Chapter 19--(1870) At Last the Tide Turns 2BIO 279 1 On the back page of the Review of January 11, 1870, James White requested, "Will those who know of things in the general course of Mrs. White and myself, during the period of our public labors, worthy of exposure, or unworthy of Christians, and teachers of the people, be so kind as to make them known to the office immediately." A few weeks earlier, as already noted, a request of similar character had been placed in the Review by the specially appointed committee in Battle Creek, J. N. Andrews, G. H. Bell, and Uriah Smith. Their statement read, in part: 2BIO 279 2 Justice to Elder White, and sacred regard for the truth and for right, demand that we speak in his defense against the unjust attacks of his enemies. We do not do this merely as an act of personal justice to Elder White, but mainly because what is said against him is used by our enemies as their best weapon with which to assail the cause of present truth. 2BIO 279 3 We fully believe that God has called him to occupy a leading position in the work of the third angel's message. We also believe that God has given to Sister White what the New Testament calls the gift of prophecy. The importance of her position in this work is, therefore, very great. If our work is of God, and if the doctrines which we cherish are the truths of the third angel's message, then, surely, ours is a most important and responsible business. And those who stand in the forefront of the work have responsibilities upon them which cannot be estimated.... 2BIO 280 1 It becomes necessary at the present time to make a direct appeal to the readers of the Review relative to the course of Elder White in financial matters. It is due to him, and he asks it as an act of justice, that every person who knows any act of dishonesty, or overreaching, or fraud, or covetousness, or grasping of means in any unbecoming manner, should make a statement of the fact in writing, and send it to this office. We design to place before the public a full statement of the financial matters of Elder White, as the most fitting reply to the attacks which are now being made upon him.--Ibid., October 26, 1869 2BIO 280 2 The appeal continued: We ask ...that those who have been witnesses of, or sharers in, his acts of benevolence shall also give us statements of the facts touching this part of the subject. We request an immediate response from all concerned.--Ibid. A Full Financial Disclosure Promised 2BIO 280 3 To provide information to those with questions regarding some of the financial transactions in which James White had participated with church members, or in his business dealings generally, and to provide church members with an effective tool with which to meet criticism from the world, the committee declared: 2BIO 280 4 We design to place before the public a full statement of the financial matters of Elder White.--Ibid. 2BIO 280 5 It took considerable time to assemble the data called for. On April 26 the committee announced that the report was ready, in a pamphlet that might be secured from the Review office for 15 cents. The notice indicates the anticipated field of usefulness: 2BIO 280 6 The Defense of Elder James White and Wife. This work which was promised some time since is now ready for circulation. It has been prepared with much labor and care, and will be found satisfactory as an answer to the many wicked slanders uttered against these servants of Christ. It should be circulated in those sections where the tongue of the false accuser has been busy. We commend the work to the friends of this cause, especially to those who have to meet the calumnies of wicked men. 2BIO 281 1 Our laboring brethren have often complained that their way is hedged up by wicked reports, whereby they lose much time and labor, and souls are turned away from the truth to perish in error. In such places no work can be more important than this, and we expect the friends of the cause at large will cheerfully meet the expense of its publication.--Ibid., April 26, 1870 2BIO 281 2 The first pages were given to a statement of James White's connection with the work of the church from its beginnings, and especially its publishing interests. It reviewed the transfer of business matters when an organization was formed that could take hold of them. The rate of his pay was given in detail, paralleling the Civil War years with their inflationary trend. June 3, 1861, to April 24, 1863, $7 per week April 24, 1863, to October 30, 1863, $8 per week October 30, 1863, to April 14, 1865, $9 per week April 14, 1865, to August 15, 1865, $10 per week 2BIO 281 3 On the last-named day he was stricken with paralysis, and pay stopped (In Memoriam: A Sketch of the Last Sickness and Death of Elder James White, 9). 2BIO 281 4 The report continued: During all this time, Sister White received nothing for her services. She labored efficiently with her husband from place to place and with the church at Battle Creek, and did a great amount of important writing in the form of epistles to individuals and to churches throughout the entire field. No preacher among us labored more ardently and efficiently than Sister White. 2BIO 281 5 In consequence of their house being a home for visiting brethren, she had to keep two hired girls--one in the kitchen, and one to do general housework and sewing; yet no provision was made for the expense of hired help in the family, and the extra wear and tear of clothing in traveling. And, to say nothing of these expenses, Brother White's limited wages met only in part his general expenses, and the expenses of so large a family.--Ibid., 9, 10. 2BIO 281 6 The question naturally arises, How could James White, a man with such limited salary income, handle such a situation? The answer followed in the pamphlet: 2BIO 282 1 In this state of things, Brother White resorted to the sale of Bibles, concordances, Bible dictionaries, Bible atlases, and works of this kind, as a means of support. He sent these books out by mail and express to all parts of the country. He took them with him, east and west, and his sales were very large, so that the profits were probably more in a year than his entire wages. This enabled him to meet his large expenses, and give for benevolent and charitable purposes. In this he wronged himself. In connection with his other arduous labors, this extra effort was very taxing. But there was a wrong back of this. It was the neglect on the part of our people to pay Sister White for her valuable services.--Ibid., 10. James White's Real Estate Transactions 2BIO 282 2 The report spelled out the transactions relating to their homes in Battle Creek, with incomes accelerated by the financial surge accompanying the Civil War. After living some months in a rented house, by the aid of their friends they secured an acre and a half of land on which a modest home costing some $500 was built. With improvements and the increase in values he was able to sell it in 1863 for $1,500. He then secured a home nearer the publishing house, costing $1,300. Improvements and the development of an orchard and other features costing $1,200, and the rise in property value, brought this to a value of $4,500 when it was sold. He purchased a piece of land on which there was a house, a little way out of the city, investing $5,000 (Ibid., 12). It was stated: 2BIO 282 3 A very large part of his entire property is thus seen to be made up of the rise of the real estate which he owned at different times during this period.--Ibid., 13. The Sale of Writing Paper and Envelopes 2BIO 282 4 Another source of supplementary income was also explained: At the commencement of the war he purchased, upon his own responsibility, $1,200 worth of writing paper and envelopes, which in a short time doubled in value on his hands.--Ibid. 2BIO 283 1 The matter was summed up: These are the means by which Brother White has obtained property. As we have shown, his profits in honorably conducting a laudable business were $2,000; rise on stationery, $1,200; and rise of three different places in Battle Creek, $4,000; in all amounting to $7,200. But his property had never been regarded at any time worth more than $6,000, which during his severe and protracted sickness was much diminished.--Ibid. 2BIO 283 2 In a general statement the committee declared: The life of Brother White has been filled with acts of disinterested benevolence. Were it not that those who hate his close preaching and his faithful reproofs have so often represented him as a grasping, selfish man, it would be well to let these remain to the revelation of the great day, known only to Him who beholds every act, and to those who have been the sharers of these acts of mercy. But the circumstances of the case demand that we speak freely, though it is quite impossible to give more than a very small part of the many deeds of noble and unselfish devotion to the good of others.--Ibid., 53. The Many Responses 2BIO 283 3 The responses were prompt and numerous, and every one favorable. Joseph Bates, living in nearby Monterey, was the first to send in his testimony, dated November 1: 2BIO 283 4 I have been acquainted with Brother and Sister White since the autumn of the year 1845, during which time I have traveled and been associated with them in holding religious meetings in many states of the Union, and met with them at about every General Conference during the last twenty years. Therefore I have had opportunity to fully understand his management of financial matters the most of the time since the publication of the Review. 2BIO 283 5 It gives me pleasure to say that I have entire confidence in his honesty and uprightness. He is still, and ever has been, the man of my choice, called of God (as I firmly believe) to the place he has so long and faithfully filled. 2BIO 284 1 I would further say that he has not only made the interest of the cause his own, but also the interest of those laboring to advance the cause. He has most generously donated from his own means to help sustain me in this work. As one instance, I will mention the fact that at one time he furnished me with a house for my family for fourteen months, for which he refused to receive rent.--Ibid., 58, 59. 2BIO 284 2 Many other individuals and churches joined Joseph Bates. There was nothing but commendation; not one response was negative. Wild Rumors Concerning Ellen White 2BIO 284 3 The committee also looked into some of the reports instigated to defame Ellen White, such as her giving birth to two children before she was married. On this point, several who were acquainted with her since 1844 furnished an affidavit: 2BIO 284 4 Whereas, evil-disposed persons have spread abroad the statement that Sister White was the mother of one or more children before she became a wife, this is to certify that we have been intimately acquainted with her since the fall of 1844; that is, from the seventeenth year of her age; and that we declare this statement a most wanton and malicious falsehood, having no foundation in truth, and having no excuse whatever for its existence. We have the utmost confidence in the integrity, virtue, and purity of character, of Sister E. G. White. J. N. Andrews A. S. Andrews H. N. Smith —Ibid., 144, 145. 2BIO 284 5 Non-Adventist acquaintances in Portland, Maine, gave most positive statements regarding Ellen and her family. The pamphlet was circulated widely and did an effective work. James and Ellen White in Battle Creek 2BIO 284 6 The year 1870 opened with James and Ellen White living and working in Battle Creek. A number of factors united to make the situation for them much more comfortable than it had been for some months. J. N. Andrews was editing the Review. He had traveled and lived with James and Ellen for months at a time when he was serving as General Conference president. He had closely observed the fruitage of Ellen's work, her powerful influence in the churches. His testimony now in Battle Creek was positive. Through the columns of the Review, he and James were able to bring about a change in some basic understandings and attitudes. Before 1869 closed, substantial James White articles entitled "Our Faith and Hope, or Reasons Why We Believe as We Do" appeared weekly in the Review. The twenty-five first-page presentations ran well into 1870. Then on the editorial pages for January 25 and February 1 there were James White articles titled "The Spirit of Prophecy," presenting the Biblical basis for the expectation of the gift in the church. 2BIO 285 1 The back page of the issue of February 8 carried an announcement of the Testimonies in permanent, hardbound form: 2BIO 285 2 Testimonies 17 and 18.--For the convenience of our friends we have caused a quantity of these two numbers to be bound together in a neat, substantial volume of 399 pages. This presents much important matter in convenient and desirable form. We need only state to our friends that these works are to be obtained in this form, to insure an extensive demand for this bound volume. Price 80 cents postage paid. 2BIO 285 3 Apparently the author of the note was not the only one who felt this way. The same Review page quoted from a letter by a layman, J. H. Rogers, giving his opinion that "Testimony No. 18 should be in the house of every believer in the message of present truth. It should be a book at hand for all who are desirous of overcoming this world and the evils therein." He added, 2BIO 285 4 Dear brethren and sisters, there is reproof, correction, and instruction for all in this Testimony. I acknowledge many things apply to myself, to which I mean to try to take heed and overcome, for only the pure and holy will be able to enter the pearly gates. J. N. Andrews on the Visions 2BIO 285 5 The next week J. N. Andrews came in with an editorial, "Our Use of the Visions of Sister White." It opened: 2BIO 286 1 It is quite generally understood that the Seventh-day Adventists are believers in the perpetuity of spiritual gifts. It is also understood that we regard the visions of Sister White as given by the Spirit of God. But the use which we make of the doctrine of spiritual gifts, and particularly the visions of Sister White, is very generally misunderstood.--The Review and Herald, February 15, 1870. 2BIO 286 2 In twenty numbered propositions he set forth clear-cut positions on the work of the Holy Spirit. After referring to Paul's words in Ephesians 4:11-13, he declared: 2BIO 286 3 14. The object of spiritual gifts is to maintain the living work of God in the church. They enable the Spirit of God to speak in the correction of wrongs, and in the exposure of iniquity. They are the means whereby God teaches His people when they are in danger of taking wrong steps. They are the means by which the Spirit of God sheds light upon church difficulties, when otherwise their adjustment would be impossible. They also constitute the means whereby God preserves His people from confusion by pointing out errors, by correcting false interpretations of the Scriptures, and causing light to shine out upon that which is in danger of being wrongly understood, and therefore of being the cause of evil and division to the people of God. 2BIO 286 4 In short, their work is to unite the people of God in the same mind and in the same judgment upon the meaning of the Scriptures. Mere human judgment, with no direct instruction from Heaven, can never search out hidden iniquity, nor adjust dark and complicated church difficulties, nor prevent different and conflicting interpretations of the Scriptures. It would be sad indeed if God could not still converse with His people.--Ibid. 2BIO 286 5 He pointed out that the gifts of the Spirit are primarily for the church; members do not test others by these gifts. But he stated clearly: 2BIO 286 6 There is such a thing ...as men having in the providence of God an opportunity to become acquainted with the special work of the Spirit of God, so that they shall acknowledge that their light is clear, convincing, and satisfactory. To such persons, we consider the gifts of the Spirit are clearly a test.--Ibid. The Searching Messages of Testimony No. 18 2BIO 287 1 Solemn indeed were the messages set forth in Testimony No. 18. One chapter filled seventy-one pages and was reprinted in Testimonies for the Church, 2:439-489. It was titled "An Appeal to the Church," and was a stirring message. It discussed a number of matters relating to the spiritual condition of many. Then Ellen White introduced the case of Nathan Fuller, a minister in New York State who had become involved in a licentious course with some of the female members in his congregation. At a recent General Conference session Fuller had been a delegate from his conference (The Review and Herald, May 28, 1867). He was one of the four main speakers at the Wright camp meeting. But he had failed to keep himself clear of moral corruption. Ellen wrote: 2BIO 287 2 Elder Fuller has been warned. The warnings given to others condemned him. The sins reproved in others reproved him and gave him sufficient light to see how God regarded crimes of such a character as he was committing, yet he would not turn from his evil course. He continued to pursue his fearful, impious work, corrupting the bodies and souls of his flock. Satan had strengthened the lustful passions which this man did not subdue, and engaged them in his cause to lead souls to death. 2BIO 287 3 While he professed to keep the law of God, he was, in a most wanton manner, violating its plain precepts. He has given himself up to the gratification of sensual pleasure. He has sold himself to work wickedness. What will be the wages of such a man? The indignation and wrath of God will punish him for sin. The vengeance of God will be aroused against all those whose lustful passions have been concealed under a ministerial cloak.--Testimonies for the Church, 2:454. 2BIO 287 4 In the setting of this outstanding case of moral corruption Ellen White sounded warnings against the indulgence of all lustful passions. Shortly after the publication of these counsels a volume of 272 pages, compiled and edited by James White and titled A Solemn Appeal Relative to Solitary Vice, and Abuses and Excesses of the Marriage Relation, came from the presses of the Review. Included in it was a reprint of Ellen White pamphlet Appeal to Mothers, published in 1864, and presentations from medical men (The Review and Herald, February 15, 1870). Preparation for the 1870 General Conference Session 2BIO 288 1 Omens of a turn in the tide in Battle Creek creep out here and there in the records, as indicated in the word from James White in early February. He was writing of the upturn in affairs at the Health Institute: 2BIO 288 2 We trust, also, that the church in Battle Creek is really correcting its own wrongs, and renewing its covenant with God, so that it may be a blessing to the institute.--Ibid., February 8, 1870 2BIO 288 3 Instead of the annual meetings being held in May, as they had been for several years, the General Conference Committee saw advantages of an earlier date, and the 1870 session was set for mid-March (Ibid., February 15, 1870). Anticipating meetings "of more than usual importance," believers were urged to make them a special subject of prayer, a request repeated in the Review of March 8, with the hope expressed that those attending would "come in the spirit of the work." The notice continued: 2BIO 288 4 We trust our meetings this spring will mark a new era in the prosperity of the cause of present truth. We hope that all who shall attend will first prepare their hearts to seek God. And we earnestly request all who have an interest at the throne of grace to pray that God's blessing may be especially granted at this conference.--Ibid., March 8, 1870 2BIO 288 5 At the heart of the work itself something was happening. The General Conference Committee set the pace by leading in a "special season of seeking God, and in putting away the sins and faults that have grieved the Spirit of God at Battle Creek." The result was reported the next week: 2BIO 288 6 The Battle Creek church has taken hold in earnest to return fully to the Lord. We think there was never so good a prospect of raising the standard of piety as it should be in this place, as there is at the present time.... We have good reason to hope that these meetings will mark a new era in the experience of the Battle Creek church.--Ibid., March 15, 1870 2BIO 288 7 Thus the foundation was laid for a harmonious and fruitful General Conference session and profitable annual meetings of the SDA Publishing Association and the Health Institute. The actions passed by the Conference session were mostly of a nature to get the cause of God back onto solid track, and there was a general feeling that better days lay ahead. Workers went forth from this meeting with James White serving as president, Uriah Smith as secretary, and G. H. Bell as treasurer. The General Conference Committee consisted of James White, J. N. Andrews, and J. H. Waggoner (Ibid., March 22, 1870). 2BIO 289 1 Uriah Smith was brought back as editor of the Review and Herald. As to the church in Battle Creek, which had passed through many dark days, J. H. Waggoner reported in Ibid., April 26, 1870: 2BIO 289 2 The church in Battle Creek is now in working order. Union prevails, and the Lord blesses their efforts. Sabbath the twenty-third [of April] Brother and Sister White both spoke with great force and power at the morning meeting.--Ibid., April 26, 1870 James and Ellen White Entrenched Anew in Battle Creek 2BIO 289 3 Through the late spring and early summer James and Ellen White continued their labors in Battle Creek under pleasant circumstances. He carried the leadership of the church along with the management of the business affairs of the institutions and writing for the Review. She was occupied with her writing. From time to time her addresses, stenographically reported by Smith, appeared as articles in the Review. One of these was given in June, 1869, and published under the title "Practical Remarks" (Ibid., April 12, 1870). 2BIO 289 4 On Sunday, May 22, Ellen and her husband took the day off to join employees of the publishing house and members of the Battle Creek church for a day of rest and recreation at nearby Goguac Lake. Smith reported that that day "the majority of Sabbathkeepers in Battle Creek found themselves on the shore of the beautiful lake," "each family furnished with a basket of hygienic provisions for dinner, and all in a state of body and mind to appreciate, and enjoy a day of Christian recreation."--Ibid., May 31, 1870 2BIO 289 5 Two camp meeting tents were pitched for use in case of rain. The object of the day was to enjoy a day away from the usual scenes and occupations and participate in activities conducive to physical and spiritual refreshment. The grove was pleasant and the day lovely, and there was evidence of "cheerful associations," leaving many pleasant memories. During the morning there was discussion of health reform, recounting experiences and giving instruction. After the noon repast and songs of praise, Ellen White gave an address titled "Christian Recreation," which was published in the Review nine days later. It found its way into the Testimonies, available today in volume 2, pages 585-594. In her remarks she stated: 2BIO 290 1 It is right that we should choose such places as this grove for seasons of relaxation and recreation. But while we are here, it is not to devote our attention to ourselves merely, and fritter away precious time, and engage in amusements which will encourage a disrelish for sacred things. We have not come here to indulge in jesting and joking, in the senseless laugh and foolish talking. We here behold the beauties of nature....As you behold these works of nature, let your mind be carried up higher to nature's God.--Ibid. Camp Meeting Again 2BIO 290 2 For the year 1870 four camp meetings were scheduled in the West in early summer, and ten in the Eastern States in the late summer and fall. The first would be at Marion, Iowa, opening June 9. James and Ellen White had, at the turn of the year, purchased a modest home in Washington, Iowa, as a hideout where they could get away to relax and pursue their writing. They would spend a week there on their way to the Iowa camp meeting. 2BIO 290 3 The few days there brought a welcome change, of which Ellen wrote to her prospective daughter-in-law, Emma McDearmon, who was engaged to Edson. 2BIO 290 4 We spent a very pleasant week in Washington. I wrote more in one week than I have written in six weeks at Battle Creek. We had no interruptions. Although I have not spent all the time in writing, I walked in the beautiful garden. Worked in the field weeding out strawberries until I became so lame I could not move without much pain. 2BIO 291 1 Sunday we had two meetings in a meetinghouse in Washington. The people invited my husband to speak. We had a good congregation and good interest to hear. We had freedom in speaking to them.--Letter 9, 1870. 2BIO 291 2 Ellen devoted the next day to her writing. As evening came on, she and James packed, preparing for the two-day trek by carriage to Marion, the first camp meeting of the season. Other carriages would join theirs as they traveled. Camp Meeting Travel Vignettes 2BIO 291 3 Much of the program in attending camp meetings one after another, although strenuous, became somewhat routine. In the 1870 season there were a few happenings of special interest that we will mention as vignettes, without concern for time and place. The Carriage Journey to Marion 2BIO 291 4 We were awake at four. We were ...on our journey at five o'clock. We halted for breakfast, five double wagons well loaded, at seven. Out on the open prairie, James and self walked about one mile and half. We were willing to ride when the wagons came up. At noon we halted in a beautiful grove. We then overtook the teams from Pilot Grove. There were then thirteen wagons well filled with men and women and children. There were about one hundred in all. 2BIO 291 5 At night we tarried in a grove. Tents were pitched and we then held a meeting in the large [family] tent. The neighbors flocked in. My husband spoke and I followed him. We had an interesting meeting, singing, talking, and praying. We retired to rest, but I was too weary to sleep, until about midnight. 2BIO 291 6 We arose at half past three and were on our way at four. We found all had the tents down and packed. Ours was soon ready and again our caravan started. Order was observed by all. At half past six, we halted on the prairie and built a large fire, and all came together for a season of prayer. We then ate our humble fare and were soon on our way again. 2BIO 291 7 At one o'clock we were on the campground and were faint and weary. We felt refreshed by eating a warm dinner. Our tent was pitched in the afternoon and we made our beds. Had a good straw bed to lie on and we slept sweetly.--Ibid. 2BIO 292 1 The next vignette comes from a James White report of traveling on a riverboat up the Mississippi. Riverboat Activities 2BIO 292 2 We have, on our upward trip, met many, and very large, rafts of lumber drifting down the river. On them are erected board shanties in which the men cook and sleep. We observed, as we passed a large raft, in which there were probably forty men, one man swimming toward the steamer, while others were swinging their hats, and crying, "Papers!" These were immediately thrown overboard, and gathered up by the swimmer and taken to the raft. In a few moments these could be dried, ready to be read. 2BIO 292 3 This gave Willie a new idea. He immediately went to my traveling bag for present-truth books and cord, and to the fireman for stone coal. Between two pamphlets he would tie a piece of coal, and as we passed within throwing distance, we would land the books quite on the rafts. They were eagerly seized by the sturdy lumbermen. God bless the truth thus distributed.--The Review and Herald, July 5, 1870. 2BIO 292 4 The White family were not the only Seventh-day Adventists on the river going to camp meeting. This gave an opportunity for an unwitting outreach in song, reported by James White: A Shipboard Song Service 2BIO 292 5 As the sun sank behind the bluffs on the Iowa side, the air grew cooler, and the evening was delightful. Our company was seated together in front of the clerk's office, on the bow of the boat, when we struck up the good tune and hymn "Resting By and By." This we did for our own diversion and devotion, not expecting to attract attention. But as soon as we had finished two verses, and paused, hands were clapped and feet were tapped all around us, and as we looked around, our fellow passengers were all gathered forward standing just over our shoulders calling out, "Give us some more!" "Try that again!" 2BIO 292 6 We made an apology for disturbing them with our poor singing.... But as they continued to call for more, we gave them two verses of the "Celestial Army," and begged to be excused.--Ibid. 2BIO 293 1 James White wrote that somewhat fewer than a hundred passengers were on the riverboat. One young man approached him, addressed him as Elder White, and told him that he heard him preach at Johnstown, Wisconsin, in the fall of 1868. He must have mentioned this to other passengers, among them a man from Ohio, who was on his way to Minnesota to improve his health. An Impromptu Evening Shipboard Meeting 2BIO 293 2 The feeble gentleman from Ohio ...said to us, "It is rumored about this boat, Mr. White, that your wife is a public speaker, and every passenger will unite in a request for her to speak in the ladies' cabin, if she will consent." 2BIO 293 3 After a moment's consultation as to the propriety of the thing, and the right subject, we returned an affirmative answer. Soon the seats were arranged, a short prayer offered, and Mrs. White seized upon the great idea that God--His wisdom, love, and even His love of the beautiful--could be seen through the beauties of nature. The subject was made more interesting by reference to the grand and beautiful scenery of the day's trip up the old Mississippi. 2BIO 293 4 A more attentive audience we never saw. Nine in the evening came, and a dozen black-faced fellows were standing ready to prepare extra beds in the very room we were using as a chapel, so we closed, and sought rest for the night.--Ibid. 2BIO 293 5 At times when James and Ellen White had planned some trip in their ministry, illness on her part seemed to make it entirely out of the question, but taking God's providence into account in their plans, they would start out by faith and God sustained them. On the day they were to attend one camp meeting, Ellen was very ill. She had been in bed for two days, but she thought she must at least attempt to go. She wrote of it to Willie: "Make Way for a Sick Woman" 2BIO 293 6 I was not dressed Wednesday and but a short time Thursday in the morning, until I dressed to start on the cars.... When we arrived at Jackson, it was State fair, and such a crowd I never saw before. They were determined to crowd upon the platform. 2BIO 294 1 Your father rushed out with me on his arm. He put his shoulder against men and women, crying out, "Make way for a sick woman. Clear the track for a sick woman." He rushed through the crowd, took me to one side, and found me a seat. Adelia Van Horn was by my side. He went for Brother Palmer's team.--Letter 13, 1870. 2BIO 294 2 Their travels took them into newly settled country where the roads were sometimes very difficult to negotiate. On one occasion in Missouri, this left them in a distressing but somewhat comical situation described in a letter to Edson and Willie: Stranded in a Sea of Mud 2BIO 294 3 I spoke five times in Hamilton. We started to visit an afflicted family who had lost a child 14 years old. Father preached the funeral sermon in the Methodist meetinghouse. We were provided a double wagon and horses by Brother McCollester. 2BIO 294 4 We rode finely for two miles when we tried to cross a mud slough. When in the center of rods of mud, the horses were stuck (stalled is the Western phrase). The mud was up to the horses' bellies. They could go no farther. They were struggling until they lay flat in the mud. 2BIO 294 5 We were puzzled to know what to do. Father walked out on the pole [tongue] of the wagon and separated them from each other [and the wagon] and then used the whip and they, after making a terrible effort, struggled to terra firma, leaving us in the wagon in a sea of mud. 2BIO 294 6 Father decided to venture out on the pole and ran lightly over the stiffest part of the mud. The stiff mud bore him up. He tried to get a board for me to walk on over the mud. I had no rubbers. The board refused to come off the oak posts. 2BIO 294 7 I decided to follow your father's example. I ran out on the pole and his hand met mine and I got safe on terra firma. We left the wagon [in the mud] and horses [tied to the fence] and walked back to Hamilton, two miles.--Letter 18, 1870. 2BIO 294 8 We told the donor of the team where his horses were and with strong ropes he has gone to see if he can get them home.--Letter 17, 1870. 2BIO 295 1 James and Ellen spent eight weeks attending six eastern camp meetings, first at Oneida, New York, followed by South Lancaster, Massachusetts; Bordeauville, Vermont; Skowhegan, Maine; Clyde, Ohio; and one close at hand in Charlotte, Michigan. Wearily James took his pen and wrote: 2BIO 295 2 Our labors have been too great for us; and we decide that we should not hold more than two camp meetings a month, especially if we are to commence in May and continue into October.--The Review and Herald, October 4, 1870. On to the Kansas Camp Meeting 2BIO 295 3 Brave words of good intentions, but soon forgotten. After they had caught their breath at the Ohio meeting, they were ready to go on. Wrote White: 2BIO 295 4 On the Ohio campground, the burden rolled upon us, and we have decided to hold camp meetings in Indiana and Kansas in the month of October. See appointments. 2BIO 295 5 We make the sacrifice in our much worn condition to hold these meetings for the good of perishing souls. Who wish to share with us? Such are invited to assist with their prayers and their means.--Ibid., September 27, 1870 2BIO 295 6 With renewed spirits they journeyed to Indiana and then Kansas, and entered wholeheartedly into the meetings. As the Kansas meeting, held near Fort Scott, seventy-five miles south of Kansas City, neared its close, James White, on Sunday, October 16, described the circumstances: 2BIO 295 7 Here are ten family tents, several covered wagons in which families live, a provision stand, and the Iowa large tent, of inestimable value to us during the heavy storm. A coal stove has been set up in the big tent, which has added much to our comfort during the storm. In fact, nearly all the tents are furnished with stoves. As far as we can learn, our people have been quite comfortable, even in the midst of the storm. All are cheerful, and enjoy the meeting very much.--Ibid., November 8, 1870 2BIO 295 8 He added, "Mrs. White has spoken on the health question in a manner to give entire satisfaction." Of this more will be said. 2BIO 296 1 Instead of returning home to Battle Creek promptly as they had first planned, they felt sufficiently rejuvenated to hold a few meetings in Missouri. This swing to the south and west added five weeks to their 1870 camp meeting work. They reached home, Monday, November 7 (Ibid., November 15, 1870). ------------------------Chapter 20--(1870-1871) Further Steps Toward Health Reform 2BIO 297 1 The year 1870 had opened on the upbeat with progress in the production of books and pamphlets, and this was to continue through the year. In mid-February A Solemn Appeal, compiled by James White, had appeared (Ibid., February 15, 1870). Two months later, April 26, the Defense of Elder James White and Wife was released. On May 17 Ellen White wrote to Edson that she had completed her work on the preparation of The Spirit of Prophecy, volume 1, and was beginning on volume 2 (Letter 8, 1870). Volume 1, however, was not through the press until November 29. Its publication was an important step in the production of Ellen G. White books, as it was the first of the set of four books on the full great controversy story--the forerunner of Patriarchs and Prophets. Actually, it was a revision and enlargement of Spiritual Gifts,, Volumes III and IV (The Review and Herald, November 29, 1870). 2BIO 297 2 On August 2 another Testimony pamphlet came from the press. The notice of its publication read: 2BIO 297 3 Testimony for the Church, No. 19, is now ready. It contains a lengthy address to ministers, read at our last General Conference, a valuable article upon air and exercise, an earnest appeal relative to convocations, and several epistles.--Ibid., August 2, 1870 2BIO 297 4 The twenty-page chapter "Exercise and Air" (seventeen pages in Testimonies, volume 2) signaled that Ellen White was now, after her husband's long illness, again aggressively advocating the principles of health reform. Problems in Adopting the Vegetarian Diet 2BIO 298 1 James White was trying to help those interested in reforming their dietetic program, encouraging them to raise small fruits to fill out a diet from which flesh had been discarded. It may be well to pause for a moment to consider what was involved in 1870 and earlier, in changes in diet. There were no prepared cereal foods, such as corn flakes and shredded wheat, except perhaps oatmeal, which was bought at a drugstore by the ounce for those who were ill. There were no skillfully prepared vegetable-protein foods (today called meat substitutes), not even peanut butter. There were no frozen foods. The selection of what to eat was limited to meat, legumes, grains, and vegetables and fruits in season. Some kinds of nuts could be had, but they were seldom mentioned. 2BIO 298 2 In 1899 J. N. Loughborough recalled the diet on which he grew up as an orphan on his grandfather's farm in New York State. Every autumn four large, fat hogs and one cow were slaughtered as winter provisions for the family. Nearly all parts of the hogs were eaten "except the bristles and the hoofs." He wrote: 2BIO 298 3 I was a great lover of animal flesh as food. I wanted fat pork fried for breakfast, boiled meat for dinner, cold slices of ham or beef for supper. One of my sweetest morsels was bread well soaked in pork gravy.--The Gospel of Health, October, 1899 (see also The Story of Our Health Message, 24). 2BIO 298 4 If in the spring of the year we felt languor (really the result of consuming so much fat and flesh meats during the winter), we resorted to sharp pickles, horseradish, mustard, pepper, and the like, to "sharpen the appetite" and tone up the system. We naturally expected a "poor spell" in the spring before we could get newly grown vegetables.--The Medical Missionary, December, 1899 (see also The Story of Our Health Message, 24). 2BIO 298 5 Without the abundant supply of a great variety of foods known so well today, the shift in diet for those pursuing health reform in the 1860s and 1870s was not simple or easy. How to Live, No. 1, with its twenty pages entitled "Cookery," was helpful, furnishing thirteen recipes on unleavened bread, wheat, and corn; four breads made with yeast; eleven mushes and porridges; twenty pies and puddings, many of them with an apple content; twenty-five fruit recipes (counting tomatoes as a fruit); and thirty-four recipes for vegetables. That was all. A Pamphlet on Raising and Canning Small Fruits 2BIO 299 1 James White, after growing strawberries, raspberries, blackberries, and grapes on the little farm in Greenville, saw that these items, fresh or preserved, could well augment the rather limited vegetarian regimen. In January, 1871, he got out a thirty-two-page pamphlet, Small Fruits--How to Cultivate and How to Can. He introduced this by stating: 2BIO 299 2 Fruit is the most natural and healthful food for man. It was God's plan that he should subsist largely upon fruit. See Genesis 1. 2BIO 299 3 With the discarding of flesh meats as food by health reformers has come a need of something to take its place. We know of nothing so eminently adapted to supply this need as fruit. With the extended call for small fruits in the past few years has arisen a demand for practical information upon the manner of their growth. 2BIO 299 4 The object of this little work is not to go into the subject for the benefit of the greenhouse, or the professional cultivator, but to meet the wants of every family. Everyone who owns a rod of ground, whether in city or country, should know how to cultivate small fruits. Hence we have ventured to give practical hints in regard to the cultivation of the strawberry, raspberry, blackberry, and grape, studiously avoiding intricacies, or anything that would not be beneficial for the people to carry out. 2BIO 299 5 That our efforts may be appreciated, and that they may result in a more thorough introduction and better understanding of the cultivation of small fruits by health reformers, is the wish of the writer.--Small Fruits, p. 3 (see also White Estate in Pamphlet 24, Administrative, James White). 2BIO 299 6 In the first advertisement for this pamphlet in the January, 1871, Health Reformer, White stated that it contained "valuable information, gleaned from larger books, and from personal experience on this subject." The pamphlet contained advice on cultivating and selecting the best varieties of plants. Five pages were devoted to canning fruit. As the pamphlet is read today, it must be kept in mind that it was published only a few years after Louis Pasteur, in France, had discovered that fermentation in wine was caused by bacteria. White made the following application: 2BIO 300 1 The strawberry, the raspberry, the blackberry, the blueberry, the cherry, and the grape may be safely canned by a similar process. We recommend the glass, self-sealing can. We have used the Mason, the Dexter, and the Hero with success.--Small Fruits, p. 23. 2BIO 300 2 Paragraph 4 of the instructions included this interesting counsel: When the cans are cool, set them in a dark, dry, cool place. They should be examined daily for several weeks to see if they are keeping well. If the fruit shows signs of fermentation, it should be scalded again, and carefully secured in the can.-- Ibid., 24. Meeting Problems in the Midwest 2BIO 300 3 In a practical way James and Ellen White were moving into the field again, promoting health reform in its broad aspects. At the camp meeting in Pleasantville, Kansas, they found believers in the Midwest, where fruit was scarce, deeply discouraged in the matter of trying to adopt the principles of health reform. This discouragement was intensified by the extreme positions taken in the Health Reformer regarding milk, sugar, and salt. In this situation James White penned for publication in the Review an article in which he reviewed the consistent steps taken by Seventh-day Adventists in adopting health reform. He stated: 2BIO 300 4 It was twenty-two years ago the present autumn that our minds were called to the injurious effects of tobacco, tea, and coffee, through the testimony of Mrs. White. God has wonderfully blessed the effort to put these things away from us.... When we had gained a good victory over these things, and when the Lord saw that we were able to bear it, light was given relative to food and dress. And the cause of health reform among our people moved steadily forward, and great changes were made.--The Review and Herald, November 8, 1870 (see also CDF, pp. 495, 496). 2BIO 301 1 The basic principles involved had been set forth carefully in 1864, in the comprehensive chapter "Health" in Spiritual Gifts,, Volume IVa, and the next year in the six How to Live pamphlets. James and Ellen White, having adopted health reform in their home and in their personal lives, greatly benefited and were enthusiastically teaching it. Some were quick to respond; others held back, for it was not easy to alter long-established habits of living, especially eating. Then on August 16, 1865, James White, through overwork, was stricken with paralysis. On this point he wrote in 1870: 2BIO 301 2 In consequence of our sickness, Mrs. White ceased to speak and write upon the subject of health reform. From that point may be dated the commencement of our misfortunes and mistakes as a people relative to this subject.--Ibid. Failure to Promote Health Reform Devastating 2BIO 301 3 Because of his illness, James White, the leader of the church, was not able to continue to give effective support to health reform, and Ellen, in caring for him for eighteen months, was cut off from active ministry. Also, in the light of his illness, they were reticent to press health teachings. The cause of health reform was left to flounder as those who had led out in teaching it looked on almost helplessly. While making a comeback in March, 1868, James White observed: 2BIO 301 4 People generally are slow to move, and hardly move at all. A few move cautiously and well, while others go too fast. The work of reform is not brought about in a single day. The people must be helped where they are. They can be helped better by one standing on the line of truth nearest them, than on the side the greatest distance from them. 2BIO 301 5 It is best for them to be taught on all points of truth and duty by persons of judgment and caution, and as fast as God in His providence unfolds them to His people. He who is but partly reformed himself, and teaches the people, will do some good. He who sees the duty of reform, and is full strict enough in any case, and allows of no exceptions, and drives matters, is sure to drive the reform into the ground, hurt his own soul, and injure others. Such do not help Mrs. White, but greatly burden her in her arduous work.... 2BIO 302 1 She works to this disadvantage, namely: she makes strong appeals to the people, which a few feel deeply, and take strong positions, and go to extremes. Then to save the cause from ruin in consequence of these extremes, she is obliged to come out with reproofs for extremists in a public manner. 2BIO 302 2 This is better than to have things go to pieces; but the influence of both the extremes and the reproofs are terrible on the cause, and brings upon Mrs. White a threefold burden. Here is the difficulty: What she may say to urge the tardy is taken by the prompt to urge them over the mark. And what she may say to caution the prompt, zealous, incautious ones is taken by the tardy as an excuse to remain too far behind.--Ibid., March 17, 1868 2BIO 302 3 He suggested that those who wish to help Ellen White in her difficult task will find her, not with a few extremists, but "back with the people, tugging away at the wheel of reform." He pointed out that some persons are quickly converted; others take much longer, even as much as two years, to make a thorough reform. He warned against getting health reform out of its place, for it is not the third angel's message, but "a work designed to follow in its wake," and urged that the work go on, "not a piece at a time, lest it go all to pieces; but let it move on as a complete whole." 2BIO 302 4 While James White's illness retarded aggressive work on his and Ellen's part for two years or more, they lived in harmony with health reform principles. They were ever ready to answer questions and take an affirmative stance, as they did in dealing with the issues of dress reform and of a healthful dietary program. Note Ellen's answer to one sister, in a letter written April 3, 1870: The Dietary Program in the White Home Dear Sister, 2BIO 302 5 I am ...too weak to write more than a few brief words. From the light God has been pleased to give me, butter is not the most healthful article of food. It taxes the digestive organs more severely than meat. We place no butter upon our table. Our vegetables are generally cooked with milk or cream and made very palatable. We have a generous diet which consists in the preparation of apples, vegetables, and grains in a skillful manner. We have but little pie upon our table and cake is seldom seen there; no luxuries or dainties. 2BIO 303 1 Everything is plain yet wholesome because it is not merely thrown together in a haphazard manner. We have no sugar on our table. Our sauce which is our dependence is apples, baked or stewed into sauce, sweetened as required before being put upon the table. We use milk in small quantities. Sugar and milk used at the same time is hard for the digestive organs, clogs the machinery. 2BIO 303 2 I know no reason why you cannot set just as good a table as we do. We have nothing but the simplest articles prepared in a variety of ways, all strictly hygienic. We have cracked wheat; for a change, cracked corn. We then take sorghum molasses, put water with it and boil it thoroughly, stir in a little thickening of flour, and this we eat on our puddings, graham or cracked wheat, or cracked corn. 2BIO 303 3 Why health reformers complain of poor diet is they don't know how to cook, and should learn. We think a moderate amount of milk from a healthy cow not objectionable. We seldom prepare our food with butter. When we cannot obtain milk, we use a very trifle in some articles of vegetables. We make a milk gravy thickened with flour for our potatoes, not a particle of butter in the gravy. We have no meat on our table. I live extremely plain myself. My wants are easily satisfied. 2BIO 303 4 We have but one cow. She gives but a very little milk. We have made this little do the cooking and table use for a company of from twelve to twenty which have sat at our table all winter and spring. Nearly all the time we average sixteen. We cannot obtain cream to use, but we should use more of it could we get it to use. I greatly object to an impoverished diet. 2BIO 303 5 If you can get apples you are in a good condition, as far as fruit is concerned, if you have nothing else. We have beans at every meal, well cooked with a little salt and a tablespoonful of sugar, which makes them more palatable.--Letter 5, 1870. 2BIO 303 6 After Ellen mentioned by name the wife of one of the ministers who was not adhering to health reform in cooking and advised others not to look to her as an example, she entered into a further discussion of eggs and dairy products: 2BIO 304 1 If you have eggs, use them as your judgment shall dictate, yet I would say for children of strong animal passions they are positively injurious. The same may be said of adults. I do not think such large varieties of fruit are essential, yet they should be carefully gathered and preserved in their season for use when there are no apples to be had. I use but little fruit beside baked apples, although we have other kinds. 2BIO 304 2 I would not advise you to set aside milk or a moderate use of eggs, moderate use of sugar. Meat I am decided does us no good, but only harm, except a person who is robbed of vitality may need a little meat to stimulate a few times. I again say, more depends upon thoughtfulness and skill in the preparation of the articles you have than of the variety or quality. Apples are superior to any fruit for a standby that grows.--Ibid. 2BIO 304 3 She was writing from Battle Creek, where for much of the year there was available a much broader choice of food than in the newer Midwestern States. Extremes Taught in the Health Reformer Bring Crisis 2BIO 304 4 The publishing of extreme views in the Health Reformer in the summer of 1870 brought on a crisis, and at the camp meeting in Pleasanton, Kansas, in October the situation was more than ever clearly seen. In his report of that meeting James White wrote of the unfortunate results of Ellen White's virtual silence on the subject of health because of his prolonged illness. The believers in the Midwest, having read the extreme positions being advocated in the Reformer, which would ban the use of milk, sugar, and salt, were asking: 2BIO 304 5 How do the friends of health reform live at Battle Creek? Do they dispense with salt entirely? If so, we cannot adopt the health reform. We can get but little fruit, and we have left off the use of meat, tea, coffee, and tobacco; but we must have something to sustain life.--Testimonies for the Church, 3:20. 2BIO 304 6 James and Ellen White made it clear they could not stand by the extreme positions taken in the Health Reformer, especially by the non-Adventist contributing editor, Dr. R. T. Trall, and the editor, William C. Gage, a layman who did not in his own home carry out what he advocated in the journal. As to Ellen's attitudes, her husband stated as he wrote in the Midwest: 2BIO 305 1 Since we have become active again, Mrs. White oftener feels called upon to speak upon the subject of health reform because of existing extremes of health reformers, than from any other reason. The fact that all, or nearly all, of the existing extremes upon health reform among our people are supposed to receive her unqualified sanction is the reason why she feels called upon to speak her real sentiments.--The Review and Herald, November 8, 1870. Ellen White's Moderate Positions 2BIO 305 2 James White explained the moderate positions they held. He embodied this in his report from the Kansas camp meeting, published November 8: 2BIO 305 3 In reference to the use of tobacco, tea, coffee, flesh meats, also of dress, there is a general agreement. But at present she is not prepared to take the extreme position relative to salt, sugar, and milk. If there were no other reasons for moving carefully in reference to these things of so common and abundant use, there is a sufficient one in the fact that the minds of many are not prepared even to receive the facts relative to these things.... 2BIO 305 4 It may be well here to state, however, that while she does not regard milk, taken in large quantities, as customarily eaten with bread the best article of food, her mind, as yet, has only been called to the importance of the best and most healthy condition possible of the cow ...whose milk is used as an article of food. She cannot unite in circulating publications broadcast which take an extreme position of the important question of milk, with her present light upon the subject.--Ibid. (Italics supplied.) 2BIO 305 5 Turning particularly to sugar and salt, he set forth her middle-of-the-road stance: 2BIO 305 6 Mrs. White thinks that a change from the simplest kinds of flesh meats to an abundant use of sugar is going from "bad to worse." She would recommend a very sparing use of both sugar and salt. The appetite can, and should, be brought to a very moderate use of both.--Ibid. 2BIO 306 1 Then he sounded warnings in another line, that of making abrupt changes: 2BIO 306 2 While tobacco, tea, and coffee may be left at once (one at a time, however, by those who are so unfortunate as to be slaves to all), changes in diet should be made carefully, one at a time. And while she would say this to those who are in danger of making changes too rapidly, she would also say to the tardy, Be sure and not forget to change.--Ibid. Back in Battle Creek for the Winter 2BIO 306 3 After writing this, James and Ellen returned after an absence of five weeks to Battle Creek to find themselves in very interesting and challenging circumstances. The editor of the Review, Uriah Smith, was ill in Rochester, New York, and had been gone for some time. The editor of the Health Reformer, William Gage, was ill in Battle Creek with bilious fever, unable to function. Because of extreme positions advocated in its columns, the Whites found that "the Reformer was about dead."--Testimonies for the Church, 3:19. Of this Ellen wrote: 2BIO 306 4 Many of our people had lost their interest in the Reformer, and letters were daily received with this discouraging request: "Please discontinue my Reformer." ... 2BIO 306 5 We had spent some time in the West, and knew the scarcity of fruit, and we sympathized with our brethren who were conscientiously seeking to be in harmony with the body of Sabbathkeeping Adventists.... We could not raise an interest anywhere in the West to obtain subscribers for the Health Reformer. We saw that the writers in the Reformer were going away from the people and leaving them behind.--Ibid., 3:20. 2BIO 306 6 In this situation she counseled, "We must go no faster than we can take those with us whose consciences and intellects are convinced of the truths we advocate. We must meet the people where they are."--Ibid. 2BIO 306 7 She pointed out that it had taken considerable time for some to reach the position they were, and that they should allow others no less time to get their feet firmly established on the health reform platform. She declared: 2BIO 307 1 In reforms we would better come one step short of the mark than to go one step beyond it. And if there is error at all, let it be on the side next to the people.--Ibid., 3:21. Lifesaving Therapy for the Health Reformer 2BIO 307 2 Going to the Review office, James White found unoccupied, both the Review editor's room and that of the editor of the Health Reformer. The latter was ill at home. "Our hands are full of business that has been waiting our return," James wrote, "and editing our periodicals."--The Review and Herald, November 15, 1870. Warren Bacheller, connected with the Review office since a teenager, with some assistance from traveling James White, was keeping the Review going, but as for the poor Health Reformer, it stood, not only waiting, but seemingly dying. James White, never reticent to step in in time of special need, took the paper under his wing. He saw that if it was to survive, changes must be made, quickly. Without time for any formalities, he took over, pulling things together for the already late November issue. He furnished an editorial for this and succeeding issues, and Ellen White stepped in to help in the emergency by furnishing an article for each of four monthly issues. These articles followed his editorials. 2BIO 307 3 James had three objectives in view for the magazine: First, to raise the interest of the journal; second, to increase its circulation; third, to establish a strict pay-in-advance system.--The Health Reformer, April 1871. 2BIO 307 4 White's editorials took the form of depicting the rise and progress of health reform among Seventh-day Adventists. He made it plain that the journal was nonsectarian, but that it had its roots in the experience and convictions of Seventh-day Adventists. Ellen White's articles, keyed to experiences and observations in traveling, developed certain lines of practical counsel under such titles as "Creatures of Circumstance" in the November, 1870, issue, followed in succeeding issues by "Convenient Food," "Willpower," and "Mothers and Their Daughters." The journal was enlarged from twenty pages to thirty-two. Mrs. White's Department 2BIO 308 1 At the General Conference session held in February, 1871, James White was elected editor of the Health Reformer. In his reorganization of the journal he would continue "Dr. Trall's Special Department" and introduce a new one, "Mrs. White's Department. "Having observed the efficacy of her work with the general public at camp meetings, he persuaded her to take hold with him in attempts to save the paper. 2BIO 308 2 Ellen White's consent to take on this task committed her to the work of a columnist, responsible for furnishing copy sufficient to fill from four to six pages of the Health Reformer each month. This meant that each month, six weeks before publication date, she must have, at the office of publication, materials aggregating from 3,200 to 4,800 words (eight hundred words per Reformer page). Struggling with Copy Preparation 2BIO 308 3 As she moved into this work, adding it to her already heavy program of travel, speaking, and writing, Ellen at first seemed to flounder. The secular public had been promised that the journal would be free of denominational bias, and this was quite limiting to Ellen White. The March, 1871, issue was the first to carry Mrs. White's Department. Following a two-verse selected poem, "Sowing and Reaping," her opening article is titled "Spring Has Come." She wrote: 2BIO 308 4 Spring has come again. The earth has thrown off her white shroud, and nature is waking to life. The birds are returning to cheer us again with their happy songs in the glorious sunshine. 2BIO 308 5 All, both young and old, should be in the open air as much as possible.... Every family should have a plot of ground for cultivation and for beauty. Parents, a flower garden will be a blessing to your children.... Your children need active exercise in order to be healthy and happy. Parents, it will pay to expend a small sum yearly in 2BIO 309 6 purchasing flower seeds and shrubs. We have purchased these of James Vick, Rochester, New York, and have ever felt more than satisfied with the means we thus invested.--The Health Reformer, March 1, 1871. 2BIO 309 1 The two-column article is editorially signed "E.G.W." It is followed with a selected item, "Make Home Pleasant," and then an E.G.W. paragraph, "Tobacco Spitters in Cars." Her department in this issue closed with a two-column selected article, "The Perils of Travel." The Journal Revived 2BIO 309 2 The changes James White instituted in behalf of the Reformer soon began to bear fruit. His editorials and articles added interest. He was able to persuade Dr. R. T. Trall to modify his stances, which were tending to extremes. Mrs. White's Department was well received. He solicited articles from Adventist ministers who had adopted the health reform program, and by May he had twelve, which he included. The writers were S. N. Haskell, J. N. Loughborough, R. F. Cottrell, I. D. Van Horn, J. N. Andrews, W. H. Littlejohn, D. T. Bourdeau, A. S. Hutchins, A. C. Bourdeau, D. M. Canright, George I. Butler, and Joseph Clarke. The experiences related and admonitions given in these contributions added new life to the journal. From month to month more material from their pens was included. The letters to the editor, grouped under the antique heading "Our Letter Budget," carried this from Clarke, a well-to-do Ohio farmer: 2BIO 309 3 The Reformer is improving. The editor gets the right hold of a matter every time. May God bless him. The reform is gaining ground here. We hope to send in more names from time to time.--Ibid., May, 1871. 2BIO 309 4 But the best barometer was in the increased circulation--three hundred new subscriptions were received in twenty-five days. As the journal improved, the subscription list increased steadily. By December it had almost doubled, at five thousand. James White took pride in the fact that it was generally conceded to be the best health journal in America.--The Review and Herald, December 12, 1871. A Marriage in the White Family 2BIO 310 1 While James and Ellen were in Battle Creek between camp meeting appointments in 1870, they helped celebrate a wedding in the family. James presided at the ceremony in which Edson White and Emma McDearmon were joined in holy wedlock. The newlyweds, both 21, would live in Wright. James and Ellen were soon off to the camp meeting in Clyde, Ohio. From the campground Ellen wrote to the couple and gave invaluable counsel, for it touched on points easily and frequently overlooked: 2BIO 310 2 You, my children, have given your hearts to one another unitedly; give them wholly, unreservedly, to God. In your married life, seek to elevate one another, not to come down to common, cheap talk and actions. Show the high and elevating principles of your holy faith in your everyday conversations and in the most private walks of life. 2BIO 310 3 Be careful ever, and tender of the feelings of one another. Do not allow either of you, for even the first time, a playful bantering, joking, censuring of one another. These things are dangerous. They wound.... The wound may be concealed; nevertheless the wound exists and peace is being sacrificed, and happiness endangered when it could be easily preserved. 2BIO 310 4 Edson, my son, guard yourself and in no case manifest the least disposition savoring of a dictatorial, overbearing spirit. It will pay to watch your words before speaking. This is easier than to take them back or efface their impression afterward.... 2BIO 310 5 Ever speak kindly; do not throw into the tones of your voice that which will be taken by others as irritability. Modulate even the tones of your voice. Let only love, gentleness, and mildness be expressed in your countenance and in your voice. Make it a business to shed rays of sunlight, but never leave a cloud. 2BIO 310 6 Emma will be all to you you can desire if you are watchful and give her no occasion to feel distressed and troubled and doubt the genuineness of your love. Yourselves can make your happiness, or lose it. You can, by seeking to conform your life to the Word of God, be true, noble, elevated, and smooth the pathway of life for each other.--Letter 24, 1870. 2BIO 310 7 Then, directing her words particularly to Edson, she closed: 2BIO 311 1 God help you, my much loved son, to see the force of my advice and counsel to you. Be careful every day of your words and acts. Yield to each other. Yield your judgment sometimes, Edson; do not be persistent even if your course appears just right to yourself. You must be yielding, forbearing, kind, tender hearted, pitiful, courteous, ever keeping fresh the little courtesies of life, the tender acts, the tender, cheerful, encouraging words. And may the best of heaven's blessings rest upon you both, my dear children, is the prayer of your mother.--Ibid. ------------------------Chapter 21--(1871) Restructuring for a Sound Future--1 2BIO 312 1 During James White's illness the responsibilities of the SDA Publishing Association and the Health Institute passed to the hands of men lacking in proper business experience. The result was mismanagement and heavy losses. As James made his way back to health he again took hold of these and other responsibilities in a firm, dedicated manner, and in time these institutions prospered. Everyone rejoiced. But he soon discovered that he did not have the physical resources to maintain the pace of the rapidly growing interests of the cause as a whole, and these institutions in particular. As he labored during the year 1871 some moves seem to be erratic, but in them all we see James trying desperately to find his way in building a structure that would carry on successfully without his immediate leadership. Status and Working Force of the Cause 2BIO 312 2 To gain a proper perspective of this crucial transition period, one that was to extend over several years, it may be well to step back a bit and view the resources and involvements of a growing denomination. 2BIO 312 3 Doctrine. Soundly founded on the Word of God; major positions confirmed by messages from heaven through the Spirit of Prophecy in their midst. 2BIO 312 4 Organization. A well-developed structure built on the principles of representative government. 2BIO 312 5 Working Forces. Made up of dedicated but largely self-made men, some with greater abilities and more education than others, but with James White definitely in the lead by the choice of fellow workers and the ranks. 2BIO 313 1 Finances. Without endowments and with few men of wealth, the work sustained by a plan of Systematic Benevolence, spreading the burden over the total membership. 2BIO 313 2 Institutions. Operating two major institutions--the well-established SDA Publishing Association, and the newer Health Reform Institute, still struggling but making progress. 2BIO 313 3 Growth. Membership steadily climbing, at this point about five thousand. A ministerial staff of thirty-five ordained men and forty-eight with licenses, in the main devoting their energies to evangelism, leaving the oversight of 185 churches to local elders and deacons. 2BIO 313 4 Stability of the Cause. "Encouraging," James White wrote in late 1871: 2BIO 313 5 There is nothing so encouraging to those who have given their lives for the advancement of the cause as the stability of our people.--The Review and Herald, October 24, 1871. 2BIO 313 6 The members assembled at the annual Michigan camp meeting represented the largest State conference. That field had shared its ministerial forces to the point that there had not been "left in the State sufficient strength to man one [evangelistic] tent half of the time" (Ibid.). Many churches could be visited by a minister only about once in six months, yet James White could report: 2BIO 313 7 There they were on the Charlotte campground with ears and hearts open to the work of God, and ready with their means to advance the general interests of the cause.--Ibid. The One Disturbing Weakness 2BIO 313 8 Perhaps James saw more clearly than did others the one disturbing weakness, one that kept him awake at nights. By way of management, what did the future hold? He had come in at the outset, a young man with less than two years of formal schooling and limited ministerial experience, poverty stricken but dedicated to advance the three angels' messages and all that they embodied. With one overruling purpose, to serve the cause of God, he grew and developed in writing, editorial skills, and publishing experience. He led in the development of a publishing house, and built on the strictest financial policies. All of this led him and his wife, Ellen, to avoid debt. They operated on a pay-as-you-go basis, and from this base encouraged fellow believers to share liberally of their resources and their earnings to advance the work. This brought prosperity to the publishing interests, which in time were properly organized into a church-owned publishing association, with gradually mounting resources. In these experiences James White developed into a respected and astute businessman. 2BIO 314 1 The Health Reform Institute, launched during White's severe illness, was not so fortunate. When he recovered sufficiently to carry responsibilities, he became involved in its resuscitation, for it was floundering badly. 2BIO 314 2 Greatly to his distress, he discovered on his recovery that the Publishing Association, which had been managed by men with limited business experience, was in a serious decline. He described the situation when in 1869 he again took hold of it: 2BIO 314 3 The stock of publications was very low. There was not $500 worth of stock on hand, we had no deposits at the bank, and we were paying 10 percent interest on $6,000.--Ibid., October 17, 1871 2BIO 314 4 But in October, 1871, two years later, he could report: By the blessing of God we have paid all interest-bearing notes, we have $6,000 worth of stock, we have added to our publications not less than $9,000 worth, have cash on hand to pay all bills, and have the new office building nearly ready for use, which, with the usual liberality of our people will be paid for by New Year's. In short, the Seventh-day Adventist Publishing Association has fully recovered the results of bad management during our absence from it on account of sickness, and never was as prosperous as at the present time.--Ibid. 2BIO 314 5 But this and the problems of the Health Institute took something out of James White--he discovered that he had but half the strength he had enjoyed in earlier years. With the burgeoning work outstripping his strength, what did the future hold? The distressing years of his illness had made it plain that the ministers were not in a position to manage the business affairs of the church. He had persuaded the General Conference Committee to call the 1871 session some two months early to try to discover a remedy for the situation. The session opened on Tuesday, February 7, with meetings of the SDA Publishing Association, Health Institute, and the Michigan Conference also coming in day by day. To Bring in "Picked" Businessmen 2BIO 315 1 The conference promptly addressed itself to choosing qualified men to give the help needed. In the second business meeting, after passing resolutions of appreciation for the faithful and abundant labors of James White and reaffirming abiding confidence in the testimonies of Ellen White, Resolution No. 8 was presented and adopted. It read: 2BIO 315 2 Whereas, God has shown that there should be picked men at the heart of the work, and, 2BIO 315 3 Whereas, Heretofore the cause has suffered for the lack of such men who would help to bear burdens, and, 2BIO 315 4 Whereas, We think there are those among us who would please God and relieve His overtasked servants by coming and helping in such things as they could do, therefore, 2BIO 315 5 Resolved, That a committee of three be appointed to select such men to remove to Battle Creek, as they shall think duty calls to this place.--Ibid., February 14, 1871 2BIO 315 6 In a later meeting of the session, this resolution was implemented as follows: 2BIO 315 7 Brethren E. H. Root, S. H. King, and J. F. Carman were authorized to act with the General Conference Committee to induce such persons to remove to Battle Creek as can be a help in the work, and effect the removal from the place of such persons as can be of no help here.--Ibid. 2BIO 315 8 James White came to this session hoping to be relieved of some of the load he was carrying, but instead it was increased. The nominating committee called for him to continue as president of the General Conference, with Uriah Smith as secretary and Mrs. Adelia P. Van Horn as treasurer. J. N. Andrews and W. H. Littlejohn would join White as a General Conference Committee. Then he was reelected president of the Publishing Association and editor of the Review and Herald. To this was added the responsibility of editor of the Health Reformer. The chief benefit of calling the General Conference session early was in the long-range planning it provided. The actions taken promised a remedy. 2BIO 316 1 Ira Abbey, of Brookfield, New York, was the first to respond, and soon came to Battle Creek to manage the Health Institute. In the meantime some families not needed in Battle Creek were encouraged by the General Conference Committee to move to other locations. But it took time to change residences and, in some instances, occupations. The time involved was frustrating to James White. Through much of the year 1871 he studied ways to relate to the changes that must take place. He and Ellen sensed that plans must be devised that would result in a strong, continuing business administrative force heading the growing work of the church. And there was the question of how he should relate to these changes. Various plans were considered; some of them quickly changed, but all focused on providing a situation in which both could do the writing they felt they must do. 2BIO 316 2 One step was seen in the announcement that they would attend the four camp meetings in the West: 2BIO 316 3 We shall have nothing to do with the sale of books, or in taking subscriptions for our periodicals. We shall furnish to each camp meeting a complete list of subscribers for Review, Reformer, and Instructor, and shall invite each camp meeting to appoint proper persons to attend to this kind of work.--Ibid., May 23, 1871 2BIO 316 4 Another carefully considered question was whether they should continue to reside in Battle Creek, or move, say, to their home in Washington, Iowa. At first they opted for selling their Battle Creek home and moving away. Then, seeing that for the sake of the cause they must not be too far away from Battle Creek, they thought of securing a home close to the railroad, where they could easily slip into town when needed (Ibid., November 14, 1871). 2BIO 316 5 Eventually they decided to keep their home in Battle Creek but separate their interests as far as possible from the day-to-day operations, with James still at the head of the publishing interests but not managing the routine operations. An Impressive Dream 2BIO 317 1 Through it all, Ellen White worked as she was able, writing The Spirit of Prophecy, volume 2, dealing with the life and ministry of Christ. Much of the time through February, March, and April she was not at all well, having not yet passed that critical period in her life of which she had written to Edson some weeks before. She related her experience: 2BIO 317 2 On the night of April 30, 1871, I retired to rest much depressed in spirits. For three months I had been in a state of great discouragement. I had frequently prayed in anguish of spirit for relief. I had implored help and strength from God, that I might rise above the heavy discouragements that were paralyzing my faith and hope, and unfitting me for usefulness. That night I had a dream which made a very happy impression upon my mind. 2BIO 317 3 I dreamed that I was attending an important meeting, at which a large company were assembled. Many were bowed before God in earnest prayer, and they seemed to be burdened. They were importuning the Lord for special light.... Our most prominent brethren were engaged in this most impressive scene.... 2BIO 317 4 I dreamed that the Spirit of the Lord came upon me, and I arose amid cries and prayers, and said: The Spirit of the Lord God is upon me. I feel urged to say to you that you must commence to work individually for yourselves. You are looking to God and desiring Him to do the work for you which He has left for you to do. If you will do the work for yourselves which you know that you ought to do, then God will help you when you need help. You have left undone the very things which God has left for you to do. You have been calling upon God to do your work. Had you followed the light which He had given you, then He would cause more light to shine upon you; but while you neglect the counsels, warnings, and reproofs that have been given, how can you expect God to give you more light and blessings to neglect and despise? God is not as man; He will not be trifled with."--Testimonies for the Church, 2:604, 605. 2BIO 318 1 It was a dramatic presentation, in which she seemingly participated. She continued the account: 2BIO 318 2 I took the precious Bible and surrounded it with the several Testimonies for the Church, given for the people of God. Here, said I, the cases of nearly all are met. The sins they are to shun are pointed out. The counsel that they desire can be found here, given for other cases situated similarly to themselves. 2BIO 318 3 God has been pleased to give you line upon line and precept upon precept. But there are not many of you that really know what is contained in the Testimonies. You are not familiar with the Scriptures. If you had made God's Word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies. 2BIO 318 4 It is because you have neglected to acquaint yourselves with God's inspired Book that He has sought to reach you by simple, direct testimonies, calling your attention to the words of inspiration which you had neglected to obey, and urging you to fashion your lives in accordance with its pure and elevated teachings.--Ibid., 2:605. 2BIO 318 5 As she, in her dream, continued to address the crowd, she spoke more of the purpose of the Testimonies and their relation to God's Word. As she held her Bible, with Testimony pamphlets, it seemed to her that she declared: 2BIO 318 6 As the Word of God is walled in with these books and pamphlets, so has God walled you in with reproofs, counsel, warnings, and encouragements.... The Lord has walled you about with light; but you have not appreciated the light; you have trampled upon it. While some have despised the light, others have neglected it, or followed it but indifferently. A few have set their hearts to obey the light which God has been pleased to give them."--Ibid., 2:606. 2BIO 318 7 Perhaps this dream led her to draw together a number of important messages she had recently given, orally or in writing, and publish them in Testimony No. 20, which came from the press in late May. It was a paperbound volume of some two hundred pages, selling for 25 cents. James White noted concerning it: "No preceding number of the series of pamphlets, bearing the above title, has been of greater importance to the church."--The Review and Herald, May 23, 1871. (See Testimonies for the Church, 2:577-712.) The Testimonies in Bound Sets 2BIO 319 1 In August, two black cloth-bound volumes, a reprinting of the early Testimony pamphlets came from the press. Beginning with 1855, when the first Testimony pamphlet was published, they had been issued in rather small printings, for the church was small. By 1864 ten such pamphlets had been published, but not all were still available at the Review office. Then these counsels were made available again by being reprinted and included as the last section of Volume IV of Spiritual Gifts,. But not in their entirety. Ellen White explained in her introductory remarks: 2BIO 319 2 During the last nine years, from 1855 to 1864, I have written ten small pamphlets, entitled Testimony for the Church, which have been published and circulated among Seventh-day Adventists. The first edition of most of these pamphlets being exhausted, and there being an increasing demand for them, it has been thought best to reprint them, as given in the following pages, omitting local and personal matters, and giving those portions only which are of practical and general interest and importance. Most of Testimony No. 4 may be found in the second volume of Spiritual Gifts,; hence, it is omitted in this volume. 2BIO 319 3 What was selected for republication filled 160 pages, or about one third of the content of the ten pamphlets. But this did not satisfy the desires of the believers, who declared they wanted all of the testimonies, regardless of the relevancy of some of them. In the summer of 1871 the demands for all of the Testimonies were met, as Numbers 1 to 19 were reprinted in their entirety. The volume was prefaced by James White: 2BIO 319 4 During the period of sixteen years Mrs. White has published her Testimonies for the Church in a series of pamphlets, which at this date number twenty. But as the editions of the first Numbers were small, and have long since been exhausted, we are not able to furnish the series complete to the numerous friends who subsequently embraced the views of Seventh-day Adventists. The call for these Testimonies being large, we republish and offer them in this form. 2BIO 320 1 And we are happy to do this, inasmuch as the testimonies, given under the trying and ever-changing circumstances of the past sixteen years, ever breathing the same high-toned spirit of scriptural piety, contain in themselves the best evidences of their being what they profess to be. 2BIO 320 2 There are in them matters of a local and personal character, which do not have a direct bearing upon our time. But as many have desired it, we give them complete. The 1871 Western Camp Meetings 2BIO 320 3 Camp meetings in the Western States were to be held in Missouri, Iowa, Illinois, Wisconsin, and Minnesota, beginning in late May and running to early July. James White announced that he and Ellen planned to attend some of them (The Review and Herald, May 23, 1871). They began their work with the Iowa meeting at Knoxville. Attendance was good, but they there learned from Canright and Littlejohn of the divisive attitudes of a number who attended the Missouri meeting. As the result of the deceptive work of Mr. Goodenough and Mr. Carver, quite a group opposed Ellen White and the visions. James White, as he wrote of the situation, pointed out that Seventh-day Adventists "believe that the Spirit of Prophecy has rested on Mrs. White, and that she is called to do a special work at this time among this people." He pointed out: 2BIO 320 4 They do not, however, make a belief in this work a test of Christian fellowship. But after men and women have had evidence that the work is of God, and then join hands with those who fight against it, our people claim the right to separate from such, that they may enjoy their sentiments in peace and quiet.--Ibid., June 13, 1871 2BIO 320 5 After a week's rest at their Washington, Iowa, home, James and Ellen attended the camp meetings in Wisconsin and Minnesota. On receiving word that James's father was nearing death, they hurried home to Battle Creek. On their arrival Thursday evening, July 6, they learned that Deacon John White had died just the day before. In Battle Creek for the funeral was John W. White, an older brother and presiding elder of the Methodist Episcopal church in Columbus, Ohio, and his son, Prof. John White, of Willoughby College. The funeral of the 86-year-old patriarch was held on Sabbath, July 8. James's mother, Betsey White, had died on January 9, so now both of his parents were resting in Oak Hill Cemetery. Midsummer in Battle Creek 2BIO 321 1 Efforts to bring in "picked" men to Battle Creek to add strength to the business interests of the cause were just beginning to bear fruit. On June 20 White reported to the readers of the Review: 2BIO 321 2 Already the fort at Battle Creek is being reinforced by veteran soldiers. And the scheme which constitutes a firm basis of hope for the future success of the Publishing Association and our Health Institute is the removal of a liberal selection of best families from several States to headquarters. Their moral and religious influence is needed at this fort.--Ibid., June 20, 1871 2BIO 321 3 On July 18 there was a buoyancy in James White's report of the camp meetings in the West that he had attended. And he noted: 2BIO 321 4 We are happy to find on our return that prosperity attends the work at the publishing house, and at the Health Institute. And by the grace of God, we can report improvement in health and spirits. Mrs. White is in excellent spirits, and designs to complete her second volume of The Spirit of Prophecy before the eastern camp meetings. This she will do in Battle Creek, if friends will not interrupt her with their personal matters. If they do, she will go to Greenville where she can be retired.--Ibid., July 18, 1871 He rejoiced particularly over the achievements of the Health Institute. It was finally on a sound financial basis, under good management, and with four physicians on the staff. Enlargement of the main building was about finished, and the cottages had been refurbished; it seemed that there should be a rededication of the facilities. This would offer an opportunity to acquaint the city and 2BIO 321 5 surrounding community with the institution. A committee was formed to foster such a program, and the back page of the Review carried an announcement of a health convention to be held Thursday, July 27, with plans for a banquet. James White, as chairman of the committee on arrangements, signed the notice (Ibid.). It was a grand success, as we will report in the next chapter. Planning for the Eastern Camp Meetings 2BIO 322 1 The eastern camp meetings were scheduled to open in New York State on Thursday, August 10, and run from week to week through Vermont, New England, and Maine, closing on September 4. James White announced: 2BIO 322 2 We design to attend the eastern camp meetings, if the way is opened for us.... It is in our hearts to accept the kind invitation of brethren in California to visit them this autumn, and spend the winter with them. This we can do, after attending camp meetings in New York, New Hampshire, Vermont, Maine, Michigan, Ohio, and Indiana, if the brethren will not load us down with cares and labors which do not belong to us. 2BIO 322 3 But if fellow laborers dodge responsibilities, neglect our periodicals, and leave work for us to do which they should do themselves, we shall submit to remain in Battle Creek, and do the best we can. Brethren, we are at your service.--Ibid. 2BIO 322 4 Two weeks later it was announced that W. H. Littlejohn would travel with the Whites to the eastern meetings, and J. H. Waggoner would remain in Battle Creek in charge of publishing operations (Ibid., August 1, 1871). While James had every intention of attending the eastern meetings, he was still much troubled about the future. He confided to readers of the Review: 2BIO 322 5 We have appealed for help, and have spoken pointedly in reference to the necessity of reliable working men moving to Battle Creek. The case has been clearly stated. We are still struggling on with two or three men's work, and hope not to fail before help comes. But we are grieved with the knowledge of the fact that we cannot endure one half the work we could one year since.-- Ibid. Omens that Did not Augur Well 2BIO 323 1 James White was experiencing symptoms that warned of the approach of another stroke, and he was terrified. He wrote of what he had experienced early in the year when he hoped to divest himself of some of the responsibilities he was carrying: 2BIO 323 2 In January last we appealed to our people for six months' rest from perpetual labors and cares. General Conference was called a month in advance, that the necessary arrangements might be made for our much-needed rest. And in the face of our appeals for entire rest for a season, fourfold burdens were coolly put upon us, then a resolution was passed voting us rest! We have not, however, found an hour's rest.-- Ibid. 2BIO 323 3 He referred then to the kind of help he hoped to see come to Battle Creek. Not ministers, who were few in number--he did not want to see them burdened with matters of finance as he had been so long, but businessmen. He named some he would like to see there: H. W. Kellogg, of Vermont; H. B. Stratton, of Boston; Ira Abbey, of New York; King, Fargo, Root, McPherson, and Palmer, of Michigan (Ibid.). 2BIO 323 4 He clarified his concept of the relation they might take to the work, making Battle Creek or its vicinity their place of residence. He saw such men who had made a success of life, who would settle nearby, acting as "counselors and helpers in all matters pertaining to the advancement of the cause." If this could be, and if twenty or twenty-five of the very best families could come and do the work that the ministers should not be asked to do, he would be willing to remain in Battle Creek. 2BIO 323 5 But the kind of sweeping changes he was calling for could not come about overnight. In his editorial in the next issue of the Review he continued his pleas. He closed his editorial thus: 2BIO 323 6 In view of these facts, sensible Christians will justify our efforts, in our worn condition, at the age of 50, to either call around us suitable help, and those who will have a good influence, or to leave the work at Battle Creek to fresher and more able hands.--Ibid., August 8, 1871 2BIO 323 7 On August 22, almost in desperation he inserted a back page Review note, filling half a column and titled "Men Wanted." He explained that the men who should come need not at the outset feel that they were prepared to fill positions they were not qualified for. But he explained: 2BIO 324 1 We want our most reliable men and their families at headquarters-- 2BIO 324 2 1. To add to the spiritual interests of our religious meetings, and to give a better tone of spirituality at the office of publication and the institute. 2BIO 324 3 2. To serve as counselors, trustees, and directors, and hold up the hands of those who have long borne double burdens and responsibilities in the cause. 2BIO 324 4 3. As fast and as far as possible, those who are competent to do it, to work their way into the business and mechanical branches of the work, so as to release as soon as possible from "serving tables" some who should be giving themselves wholly to the Word of God, and to prayer.... 2BIO 324 5 Men are wanted at headquarters to give character to the work, that our people everywhere may have undoubted confidence in the management of our institutions. Then they will open the hand wide in charitable donations to sustain the work of God.--Ibid., August 22, 1871 ------------------------Chapter 22--(1871-1872) Restructuring for a Sound Future--2 2BIO 325 1 There has never been a time," proclaimed James White in his editorial in the Review and Herald of September 12, "when the friends of the cause of Bible truth, and pure religion, have so much to encourage them as at the present. The cause, in all its branches, is being placed upon a footing that is truly gratifying." Ellen returned from the east with a good report of the camp meetings she had attended. James White had rather quickly passed through dark days that had led him to submit himself to the care of the physicians at the Health Institute. He and Ellen, in serious examination of their own souls, had rededicated themselves to the cause they loved. The outlook for both of them was encouraging and bright. 2BIO 325 2 Two years before, it had not been so. He wrote that the Health Institute had then been seeing its darkest time: 2BIO 325 3 Heavy debts were upon it. And in consequence of shaken confidence in its management, patrons were very few. At first we saw no other way than to sell out, and refund what was left to those who had taken stock. But on second thought faith revived, and by the grace of God we were able to declare that God would vindicate every appeal to His people in the several Testimonies for the Church respecting health reform and the Health Institute. We have worked in accordance with our faith, and with the blessing of God, and the cooperation of faithful friends at the institute, and also abroad, it has been gradually rising, and is now enjoying a full tide of prosperity.--Ibid., September 12, 1871 The "Hygienic Festival" of July 27, 1871 2BIO 326 1 With the upturn of the affairs of the institute in the spring, it became necessary to make an addition to the main building and improve and refit the cottages. To James White and some others this had seemed to be a new beginning, appropriately calling for the rededication of the institution and its staff, climaxed by a meal together. What better opportunity could there be to acquaint the leading families in Battle Creek with the enterprise and for what it stood? The committee chosen to foster the event, chaired by James White, sent out printed invitations to the principal families in the city and community to participate in a "hygienic festival" on the grounds of the institution. The response was excellent. The Health Reformer reported: 2BIO 326 2 The preparations for the occasion, made by the joint action of those directly connected with the Health Institute, and a large number of practical health reformers in the city and vicinity, were ample and in many respects truly beautiful and grand.--The Health Reformer, August, 1871 (see also The Review and Herald, August 22, 1871). 2BIO 326 3 The dinner was an outstanding success. One of the guests, the Honorable George Willard, editor of the Battle Creek Journal, reported the proceedings: 2BIO 326 4 On Thursday, July 27, on the spacious and beautiful grounds of the Health Institute in this city, there was held a Health Reform Convention or Hygienic Festival, which was attended by about eight hundred persons, chiefly assembled from Battle Creek and the towns in the vicinity. The day was one of the finest of the season, and as the people began arriving about eleven o'clock in the forenoon, they found the amplest preparations made for their reception. 2BIO 326 5 On the south side of the grounds were five tables--each 128 feet in length, the total length being 640 feet--all set in the neatest style and appropriately decorated with vases of flowers, while on the north side a large platform had been fitted up for a speaker's stand, with seats arranged in front of it for the accommodation of the guests during the speaking.... 2BIO 326 6 Before the guests sat down at the tables, there were some speeches, of which Editor Willard reported: 2BIO 327 1 There were addresses on health and dress reform by the Rev. James White, and also by Mrs. White. They were both listened to with close attention, as they with remarkable force and clearness set forth the new principles of hygiene, and presented the reasons for their adoption. 2BIO 327 2 Willard noted that "she proceeded to discuss the topics which would naturally possess a special interest on the part of the ladies of her audience." He added: 2BIO 327 3 The duties of the family and home circle were enforced with a practical eloquence, which must have convinced her hearers that many if not all of her admonitions and suggestions were worthy of serious attention, and that the world would be much better if they were carried out in actual practice in all the homes of the land. 2BIO 327 4 When she had concluded her address, dinner was announced, and the crowd surged toward the five tables. Six hundred and seventy-five persons were served with a tempting meal. There were vegetables, of course, tastily prepared: 2BIO 327 5 New ripe potatoes, green beans, green corn, beets, squash, green peas, baked beans. 2BIO 327 6 There were breads and cakes: Gems, raised bread, hard biscuit, buns, fruit cake (graham), sponge cake (graham), apple pie (graham), oatmeal pudding, manioca pudding with fruit, rice pudding with fruit. 2BIO 327 7 As to fruit there were peaches; dried prunes, figs, and dates; apples; whortleberries [huckleberries]; and blackberries. The editor stated: 2BIO 327 8 It is to be noticed that butter, grease of all kinds, tea, coffee, spice, pepper, ginger, and nutmeg were wholly discarded in the cookery and were not in use on the tables. Salt was provided for those who desired it. 2BIO 327 9 Going considerably into detail, the editor stated: 2BIO 328 1 After the invocation of the divine blessing, the dinner was served in a most capital manner, and was relished and universally commended by the vast company of guests, most of whom for the first time sat at a public dinner got up on the hygienic plan.--Ibid. 2BIO 328 2 Then there was a visit to the facilities of the institute, and the crowd gathered again to listen further to James and Ellen White. Willard concluded his report, stating, "The institute, it is needless to add, has gained greatly by this convention, in having its aims and objects, as well as its actual condition and prospects, brought more fully before the public at large." 2BIO 328 3 This is precisely what the directors of the institute and the Adventist community had hoped for. The New Review and Herald Building 2BIO 328 4 Adding to the excitement of the summer, a new building was under construction to house the growing demands upon the Review and Herald. In early May the lot just east of the plant had been purchased, and a building, an exact duplicate of the one then in use, was erected. Wrote James White on August 22: 2BIO 328 5 A second office building is nearly completed for the use of the Seventh-day Adventist Publishing Association, the size and form of the one now occupied. The brick are laid, and the roof is on. It will probably be ready for use by the first of October. The cost of the site and building properly furnished will be a little less than $10,000. This sum we propose to raise before January, 1872, in stock shares of $10.--Ibid., August 22, 1871 Special Healing Blessings Signal God's Power 2BIO 328 6 In early September, when Ellen White returned to Battle Creek after her tour of camp meetings in the East, and James and Ellen had joined in soul searching and reconsecration to the cause of God, heaven had signaled a response in a special manner. James stated, regarding his personal experience: 2BIO 328 7 We finally came to the point to decide that we would not fully leave the work at Battle Creek without the clearest providential proofs of duty so to do; but stand by the work there at all hazards till God shall raise up, and qualify, others to take the oversight of it. Since this decision has been made, we have enjoyed unusual freedom, and mental and physical embarrassments are rapidly disappearing.--Ibid., November 14, 1871 2BIO 329 1 Ellen had been relieved from what had been a little-known but distressing situation, one that clearly evidenced the providence of God. In addition to the menopause through which she was passing, she suffered much from a painful growth thought to be cancer (Letter 28, 1872). For four days they sought God's healing. James wrote: 2BIO 329 2 And Mrs. White, also, is sharing very largely the divine blessing. For two years past she has, most of the time, suffered from painful and discouraging evidence of a growing cancer in the breast. About the time we decided to never leave the work at Battle Creek, until the Lord and His people gave us unmistakable evidence that we were released, Mrs. White gave herself to the Lord anew in a covenant to trust in His power fully. 2BIO 329 3 We bowed before God together in solemn covenant to be wholly His, and to labor on, trusting His providential hand to uphold, to direct, and to save. And the Lord has been very gracious to us. Mrs. White is free and happy, and has the best of evidence that the growing cancerous swelling, which had become large, and was very painful, is entirely removed. As we pen these lines, she is by our side, earnestly preparing her second volume of The Spirit of Prophecy for the press.--The Review and Herald, November 14, 1871. 2BIO 329 4 Whether or not the diagnosis of the cause of her distress was accurate, healing brought both relief and courage. The September Michigan Camp Meeting 2BIO 329 5 The September 5 issue of the Review had carried, on the back page, the note from the physicians at the Health Institute endorsing the wisdom of James's proposed resignation from publishing responsibilities. It was anticipated that a replacement would be chosen on September 18 at the time of the Michigan camp meeting. To the surprise of everyone, the September 12 issue of the Review carried his enthusiastic editorial "The Cause" and its bright outlook, with no mention of his dropping out of the picture (Ibid., September 12, 1871). 2BIO 330 1 So when the time came for the Michigan camp meeting at Charlotte and the special meeting of the SDA Publishing Association to select White's successor as president of the association, that matter was postponed until the next regular meeting. James White had not only made a very speedy recovery, but was one of the speakers at the camp. At this well-attended gathering he spoke five times and his wife three. 2BIO 330 2 Uriah Smith, in describing the camp meeting setting, reported that there were, on the grounds, fifty-seven tents, including the two large tents, arranged in one grand circle about thirty rods in diameter, [that] furnished temporary homes for nearly eight hundred Sabbathkeepers.... The preaching was with great freedom and power. This was the case with all the speakers. Brother White dwelt with much freedom on the subject of the Second Advent, and the work of reform in its bearing upon the preparation we are to make for that event, and our being overcomers at last.--Ibid., September 19, 1871 2BIO 330 3 At the constituency meeting actions were passed that brought relief and courage to James White. Steps were taken to bring in much-needed help. 2BIO 330 4 Voted, That Brethren H. W. Kellogg and Charles Russell move to Battle Creek to help sustain Brother White in the work.-- Ibid. 2BIO 330 5 Further, the three laymen, Ira Abbey, J. F. Carman, and S. H. King, appointed earlier at the General Conference session, were named again to work with the General Conference Committee in arranging for families who could strengthen the work to move to Battle Creek (Ibid.). The Tour Through New England 2BIO 330 6 In August, when it was time for James and Ellen White to leave for the New England camp meetings, he had been greatly disappointed to find himself confined to Battle Creek as an invalid, taking treatments in the Health Institute. Now steps were being taken to ease his load. This, with his remarkable recovery in health, caused him to turn his eyes again to New England. He made an appointment to commence work there, meeting with the South Lancaster church November 4, and in Boston November 11 and 12 (Ibid., October 31, 1871). This tour took them into Maine, Rhode Island, and Vermont. His first report, written from the Haskell home in South Lancaster, had a buoyant tone: 2BIO 331 1 It is not alone the bracing air of New England that has driven away our gloom and made us free and hopeful. The exhilarating influence of change, of meeting friends, old and new, of seeing many new faces, has done us much good. And the hope of better health, freedom from double care, and the prospect of being able to fill calls to different parts of the wide field, where we can now and then stop and find retirement to write for a few weeks, makes us feel that we are almost in a new world.--Ibid., November 21, 1871 2BIO 331 2 They continued on to eastern Maine, where James's ministry had begun. With renewed enthusiasm he announced that it was their design to spend much of 1872 in Maine: 2BIO 331 3 Our proposition to spend much time in Maine the next year, where we can be free from the cares at Battle Creek, that we may write several books, and speak to the brethren in different places on the Sabbath, meets their hearty approval. We design to give appointments for Maine soon.--Ibid., December 12, 1871 2BIO 331 4 As to Ellen White, he could rejoice in reporting: Mrs. White is in the enjoyment of excellent health, and is in good spirits, and is making considerable progress on her second volume. This will be far the most interesting and important book she has written. We are having a jubilee. Our greatest embarrassment is our inability to comply with the many calls in different parts of New England, New York, Ohio, Pennsylvania, et cetera. 2BIO 331 5 But they had to be on their way back to Battle Creek to attend the tenth annual session of the General Conference in late December, and the dedication of the new Review and Herald building the following week. En route they met with the Bordoville, Vermont, church on Sabbath and Sunday, December 9 and 10. Vision at Bordoville, Vermont 2BIO 332 1 The Bourdeau brothers, A. C. and D. T., reported the happenings of Ellen White's visit there. James, on account of a severe cold contracted in an uncomfortable visit to the Washington, New Hampshire, church, could not attend. Here is the report: 2BIO 332 2 There were eight meetings held in Bordoville. Three of them were preaching meetings and five were social. Sister White labored especially for the church. One interesting feature of the meetings was that though Sabbath afternoon nearly one hundred persons came forward to the anxious seats for prayers, yet the evening following, at a meeting held to continue the same work, we came to a halt where neither preachers nor people could cause the work to progress; at which point special testimonies were given to individuals present; and as these were endorsed, light and freedom broke in.--Ibid., December 26, 1871 2BIO 332 3 As Ellen was about to leave late Sunday afternoon, two young men who had grown careless but who had attended the meetings came to bid her Goodbye. The Bourdeau report continues: 2BIO 332 4 At this point, Sister White felt the real burden of their cases, and a special yearning after them for their salvation, and gave them rich instructions. She then kneeled down with them, and prayed for them with great earnestness, faith, and tenacity, that they might return unto the Lord. They yielded and prayed, promising to serve the Lord. 2BIO 332 5 The Spirit of the Lord drew nearer and nearer. Sister White was free, and soon, unexpectedly to all, she was in vision. She remained in this condition fifteen minutes. The news spread, and soon the house (A. C. Bourdeau's) was crowded. Sinners trembled, believers wept, and backsliders returned to God.--Ibid. 2BIO 332 6 There was an unusual and very interesting corollary. The experience in the Bourdeau home was simultaneously being shared by some others in their own homes. The report continues: 2BIO 333 1 The work was not confined to those present as we have since learned. Some who had remained at home were powerfully convicted. They saw themselves as they have never done before. The angel of God was shaking the place. The shortness of time, the terrors and nearness of coming judgments and the time of trouble, the worldly-mindedness of the church, their lack of brotherly love, and their state of unreadiness to meet the Lord were strongly impressed upon the minds of all. A reform is started; hearty confessions are being made; brethren are coming together.-- Ibid. The Tenth Annual Session of the General Conference 2BIO 333 2 The tenth annual session of the General Conference opened in Battle Creek, Friday morning, December 29, 1871. It was a meeting that to a degree would see the fruition of James White's determination to strengthen the base of the work to ensure its future and give him needed relief. It was a meeting of encouraging reports and the laying of long-range plans. The Publishing Association was prospering, having increased its assets by nearly $11,000 during the past ten months and erected a new building that was to be dedicated in a few days. The Health Institute was doing well; it was managed by Ira Abbey, the first of the "picked men" to join the business forces in Battle Creek. But James and Ellen White were spent; it was clear that they must get away from the burdens that inevitably rolled upon them when they were in Battle Creek. 2BIO 333 3 Fourteen delegates attended the first meeting. Those from out of the city were entertained at the Health Institute in its recently enlarged building and renovated cottages. Some were there for a week, and some for two weeks. "It seemed," wrote James White at a later time, "to be the highest pleasure of the physicians and helpers to make all feel at home, and to make the occasion a happy one." He commented: The opportunity for the interchange of thought by those who had intelligently and conscientiously adopted the principles of the great health reformation was excellent, and each seemed to 2BIO 333 4 be delighted with the important facts in each other's experience.--Ibid., August 20, 1872 2BIO 334 1 Nor was the contribution made by James White to the financial stability and improved situation of the institute overlooked. Early in the session an action was taken recognizing this: 2BIO 334 2 Resolved, That we express our gratification with the prosperity and future prospects of the Health Institute, in respect to its financial management, its excellent order, its success in the treatment of disease, and its moral and religious influence. That we consider that this favorable state of the institute is, under the blessing of God, owing to the interest taken in its behalf by Brother White, to the care and labor of the trustees, and to the faithfulness of the physicians and helpers.--Ibid., January 2, 1872 2BIO 334 3 Another resolution recognized also James White's untiring efforts in behalf of the Publishing Association. This was followed by one that called for him to be relieved of the burdens entailed in its interests, but that his strength be cherished "as a counselor and minister." Before the conference was over, the following interesting action was passed: 2BIO 334 4 Resolved, That the time has now come when it is clearly the duty of the association to perform an act of justice in paying Brother White the full value of what he freely gave into the hands of the association in transferring the Review to that body.--Ibid. 2BIO 334 5 However, in his report of the session Uriah Smith noted that White declined to accept reimbursement.--Ibid., January 16, 1872 Young Men Called to the Ministry 2BIO 334 6 A need frequently mentioned prior to the conference session was that of recruits to the ministry. Resolution No. 10 read: 2BIO 334 7 That we cordially invite our young men who have the cause of God at heart, and who are constrained by the love of Christ so to do, to present themselves as candidates for the ministry.--Ibid. 2BIO 334 8 This laid the foundation for perhaps the most important development in the year 1872--the call for, and opening of, a denominational school in Battle Creek. 2BIO 335 1 Another far-reaching action called for the formation of Tract and Missionary societies, the forerunners of the Home Missionary departments (later variously called Lay Activities and Personal Ministries) and the Adventist Book Centers of local conferences. S. N. Haskell had pioneered this type of activity in the New England Conference. He was the delegate from that field, and he was asked to work with a committee of five.--Ibid. George I. Butler Replaces James White 2BIO 335 2 When the nominating committee brought in its report, no one was surprised that the name of George I. Butler, of Mount Pleasant, Iowa, president of the Iowa Conference, stood at the head of the panel. It was imperative that White surrender the burden of the presidency of the General Conference if he were to survive. Uriah Smith would continue as secretary and Adelia Patten Van Horn as treasurer. James White did accept reelection to the position of president of the Publishing Association. That was his cherished child. In this position he would receive $12 a week, the same as did Uriah Smith, the resident editor (managing editor) of the Review. Seventh Day Baptist Delegate 2BIO 335 3 As Uriah Smith reported the conference session he mentioned, "This year as last, a pleasant feature of the occasion was the visit of the S. D. Baptist delegate." Immediately following the seating of the regular delegates on Friday morning, December 29, J. H. Waggoner announced that Nathan Wardner, a representative of the Seventh Day Baptists, was present, on the invitation of church leaders, and he was seated as a delegate to the session. At this point and others he spoke of the interest held in common on the vital truth of the seventh-day Sabbath. In the conference resolution welcoming Wardner it was stated, "We rejoice that there is even one religious body in our land that we are able to meet on common ground on the important subject of the Sabbath of the Lord our God."--Ibid. On Wardner's invitation, James White was appointed as a delegate to represent Seventh-day Adventists at the next conference of the Seventh Day Baptists. Waggoner was named as an alternate. The Dedication of the New Review Building 2BIO 336 1 The dedication of the new Review and Herald office building was an important item on the agenda for the session. This took place on January 1, 1872. Smith described this occasion of special interest: 2BIO 336 2 The central room on the second floor, occupying the entire body of the main building, was closely seated and filled to its utmost capacity. The exercises were opened with singing and prayer. Brother White gave a brief sketch of the rise of the publishing department of this work from its commencement in feebleness and obscurity, to its present extended and prosperous condition. Interesting remarks were also made by Elders Andrews, Wardner, and Waggoner. With a closing hymn and prayer, the exercises concluded. 2BIO 336 3 Thus another building is dedicated to the work of sending forth the light of truth among the people. The office is finished in a neat and substantial manner. The workmen have done their duty faithfully and conscientiously. It elicits the unqualified praise of all who behold it.--Ibid., January 16, 1872 The Seventh-day Adventist School 2BIO 336 4 In January, 1869, James White had proposed through the Review the starting of a school in Battle Creek, and he called for pledges for such an enterprise (Ibid., January 12, 1869). But the idea did not catch fire. Then he proposed a lecture series to follow the General Conference session in 1870, and made a similar attempt the next year, without significant response. The need of qualified men in the ministry led to the action taken at the General Conference session at the turn of the year, 1872, calling for young men to present themselves for the ministry. Finally, in early April, 1872, James and Ellen White called the Battle Creek church together to give serious study to establishing a school there. Among the questions asked were: 2BIO 336 5 Shall we take hold, as a people, of the subject of education, and form an Educational Society? 2BIO 336 6 Shall we have a denominational school.... to qualify young men and women to act some part, more or less public, in the cause of God? 2BIO 337 1 Shall there be some place provided where our young people can go to learn such branches of the sciences as they can put into immediate and practical use, and at the same time be instructed on the great themes of prophetic and other Bible truth?--Ibid., April 16, 1872 2BIO 337 2 It was proposed that with shares costing $10 each, the church form a society "to raise funds for the purpose of renting, purchasing, or erecting school buildings, and procuring school apparatus." Steps were taken to determine what the interest was and what support could be expected. A standing committee consisting of Uriah Smith and E. W. Whitney was formed to foster the interest. With James White joining this committee, the following definite and significant steps were taken: 2BIO 337 3 "Resolved, That we invite the General Conference Committee to employ suitable teachers for the contemplated school, to take such steps as they may deem proper to raise the necessary means for the support till it becomes self-sustaining, and to take the general oversight of this enterprise." 2BIO 337 4 This being a movement in behalf of the cause at large, the General Conference Committee are the proper persons to act in the premises. In accordance with the foregoing resolution, its management will hereafter be in their hands. 2BIO 337 5 It is now decided to commence the school on Monday, the third of June next. A place is provided, and teacher engaged. The first term will continue twelve weeks, to August 26. Tuition from $3 to $6, according to studies taken. 2BIO 337 6 The chief object has been stated to aid those who contemplate becoming public laborers in the cause of truth. Of course, those who have no such object in view, but who wish merely to acquire an education under the advantages and in the society here offered, are at perfect liberty to attend. Let all come who can, in season to be here at the commencement, and others as soon thereafter as possible.--Ibid., May 14, 1872 2BIO 337 7 The above appeared as an unsigned note on the back page of the Review. As James White was editor, it is assumed that it was his announcement. 2BIO 337 8 Two weeks later readers of the Review were informed that, judging from letters received, there was a good degree of interest in the proposed school (Ibid., May 28, 1872). Meanwhile, Butler, the new president of the General Conference, quickly joined in support of the school idea. On May 22 he wrote: 2BIO 338 1 From recent references in the Review the readers of the paper have become acquainted with the fact that a school was to be started June 3 in Battle Creek having some connection with our denomination, the General Conference Committee having the supervision of it. As one of that committee, I wish to say a word in reference to this subject so that all may know my feelings concerning the matter. 2BIO 338 2 I fully believe it is in the order of God that we should have a school started in connection with the other institutions which are growing up there. And I expect to see this comparatively small beginning which is now being made amount to something very important before the message shall close. I believe this because it is something that is necessary to meet a want that exists among us.--Ibid., June 4, 1872 2BIO 338 3 Butler addressed himself to the great need of a school and the type of school it should be, in the light of many of the institutions of learning in the land. He stated clearly: 2BIO 338 4 We want a school to be controlled by our people where influences of a moral character may be thrown around the pupils which will tend to preserve them from those influences which are so common and injurious in the majority of the schools of the present day; and in this school we want a department in which those who would labor in the ministry, or in other public positions of usefulness, may receive the instruction which will qualify them for the duties of those positions.--Ibid. 2BIO 338 5 Announcement of the opening was made the next week in the June 11 issue, under the heading "The S.D.A. School." The announcement opened with the words: 2BIO 338 6 This school commenced in Battle Creek at the time appointed, June 3, with twelve scholars, Brother G. H. Bell, teacher. Two have since joined. This is a better beginning than we had ventured to anticipate, in view of the brief time taken to commence the enterprise, and the short notice that was necessarily given.--Ibid., June 11, 1872 2BIO 339 1 Those who might feel that this was a small beginning were reminded of the parable of the mustard seed. 2BIO 339 2 George I. Butler came in quickly with a second article, titled "Mental Culture and the Pulpit," in which he emphasized the importance of those who stand in the highest and noblest work God has committed to man, being prepared by a proper education to do the greatest amount of good possible for him to do. 2BIO 339 3 At midterm there were twenty-five regular students, but the grammar class, which was held in the evenings so Review employees could attend, numbered between forty and fifty. The school was well on its way (Ibid., July 16, 1872). Eyes to the West 2BIO 339 4 The first camp meeting of the 1872 season was to open at Aledo, Illinois, on May 31. James and Ellen White were to be there. In mid-May they had left Battle Creek to have a period of rest at their Washington, Iowa, home. They there remained through the early summer, getting away to attend only two camp meetings--the Illinois meeting and the Iowa meeting, which opened June 6. While they were in Washington, Testimony No. 21, a paperbound volume of two hundred pages, came from the press, priced at 25 cents (Ibid., June 18, 1872). 2BIO 339 5 On May 20, 1872, Ellen White wrote to Willie in Battle Creek about their Washington home. 2BIO 339 6 We are very pleasantly situated here and I am very well persuaded that this place in Washington should be our headquarters. Father works in the garden much of his time and rests well nights. He has been writing quite a lengthy piece for the Reformer. There are many things to interest and take his mind--the trimming of trees, improvements to be made.... 2BIO 339 7 I think this is just the place for Father. We are trying to rest up for camp meetings.... This is a beautiful place. I shall feel at home here.... I have not been very well. Hope to improve and be ready for camp meeting.--Letter 6, 1872. 2BIO 340 1 Writing to Edson and Emma four weeks later, in mid-June, Ellen mentioned the flowers in blossom around the home. 2BIO 340 2 We are in the midst of flowers of almost every description, but the most beautiful of all is to be surrounded with roses on every hand, of every color and so fragrant. The prairie queen is just opening, also the Baltimore bell. Peonies have been very lovely and fragrant, but now they are fast going to decay. We have had strawberries for several days.--Letter 5, 1872. 2BIO 340 3 In the same letter, she penned a few lines concerning the wives of ministers who are called from home in their ministry. An Encouraging Word for Wives Whose Husbands Must Travel 2BIO 340 4 Asceneth [Smith Kilgore] came here yesterday with her sewing machine and her baby to help us prepare for our journey. Her babe is one of the sweetest and best-natured children I ever saw. It seems like a sunbeam wherever she is.... 2BIO 340 5 Asceneth acts a noble, self-denying part. She lives alone some distance from any house and takes care of her two prairie flowers and gives up Robert [her husband], a noble fellow, to go out and labor for the salvation of souls. 2BIO 340 6 These companions who deny self for the truth and sake of Christ will not lose their reward. God will tenderly care for them, and when the Chief Shepherd shall reward the undershepherds for their unselfish labor, these self-sacrificing women who yield up their husbands to labor in the vineyard of the Lord will be rewarded with the crown of glory and the blessed commendation Well done, good and faithful servants, enter thou into the joy of thy Lord. 2BIO 340 7 How encouraging to know that every good work will be rewarded. Our kind heavenly Father faithfully cherishes every kind act prompted by pure, unselfish motives. Not one deed of goodness and self-denial is forgotten. All is written in the book and will receive its just recompense.--Ibid. ------------------------Chapter 23--(1872) A Surprise Vacation in the Rocky Mountains 2BIO 341 1 Early Sunday morning, June 23, 1872, Ellen White wrote from her hideaway home in Washington, Iowa, to her longstanding friend in Greenville, Michigan, Mrs. Maynard: "We leave today for California. My husband and myself need rest.... Next Sabbath we expect, if the Lord prospers us, to be in Santa Rosa."--Letter 1, 1872. The Whites did not reach California, however, until Friday afternoon, September 27, fourteen weeks later. 2BIO 341 2 They had planned to attend most of the western camp meetings (Iowa, Illinois, Wisconsin, and Minnesota), and then join J.N. Loughborough in California for a camp meeting to be held in late September. But when the Iowa meeting closed, they saw that to carry out their plan in their state of health, the strain would be greater than they could bear. After a few days' rest, they decided to go at once, thinking to arrive in California in late June. They had to have some rest. 2BIO 341 3 With travel plans flexible, they started out, taking with them 17-year-old Willie, who had now joined them in Iowa, and Mrs. Lucinda Hall. Lucinda, 33 years of age and the daughter of Ira Abbey, was a widow; she had been Ellen's closest friend for twenty years. They stopped briefly at Civil Bend, Missouri, where the church needed help, and there decided to make another stop at Ottawa, Kansas, where Ellen White's oldest sister, Caroline Clough, lived. They arrived at the Clough home Tuesday, July 2, thinking to remain for two days. It had been twenty-five years since the two sisters had been together, and the reunion was a happy one. In a letter to Edson, Ellen described her sister, fifteen years her senior: 2BIO 342 1 She is an understanding, intelligent woman, living, I think up to the best light she has had. She is a powerful singer. This is as much her talent as speaking is mine. I think I never heard a voice that would thrill the soul like hers.--Letter 10, 1872. 2BIO 342 2 The home is described as a small, comfortable dwelling on a large prairie, some six miles from Ottawa. The Cloughs insisted that they stay for a few days, and the pleasant visit stretched through two weeks less one day (The Review and Herald, September 3, 1872). When Caroline was assured that their stay would extend over the second weekend, she mounted her horse and rode eighteen miles, visiting three communities, each in a different direction, and invited people to hear Ellen speak. Three times on Sunday--once in the morning and twice in the afternoon, Ellen spoke in grove meetings. Before they left Ottawa, James White stated that Brother and Sister Clough informed us that they had four children in Colorado Territory, and expressed a strong desire that we should visit them. We decided to stop at Denver and spend a day or two with their daughter, Mrs. Walling.--Ibid. 2BIO 342 3 When the party arrived in Denver a city of twelve thousand, (WCW, in The Youth's Instructor, December, 1872), Willie was sent out to find the Walling home. He soon returned to the station in a carriage with Mr. Walling. At the Walling home, the White party met two of Ellen's nieces, Mrs. Walling and Miss Mary L. Clough. She described Mr. Walling as "very free and kind," and engaged in a large profitable, lumbering business. Being quite well-to-do (Letter 25, 1872), he spared no expense to please and entertain them. His lumber mills were some forty miles west, at the edge of the Rocky Mountains, but he had his home in Denver so that the children might have the benefit of a school. Instead of staying a couple of days, the Whites accepted an invitation to remain for a while. Ellen had an opportunity to get to her writing. In a letter to Edson penned July 23, she mentioned a point of particular interest: 2BIO 342 4 Yesterday I wrote all day trying to get off the matter in reference to schools. I am going to write in regard to the Health Institute as soon as I can have clearness of head to write.--Letter 30, 1872. 2BIO 343 1 When they left Michigan, a denominational school had been started in Battle Creek, a project in which James and Ellen White were deeply interested. During the past few weeks they had conversed a good deal about the new enterprise. They had read reports and George Butler's articles in the Review about the school. 2BIO 343 2 At this time Ellen wrote the familiar sentence "It is the nicest work ever assumed by men and women to deal with youthful minds." These were the opening words of the chapter "Proper Education," now found in Testimonies, volume 3, page 131. Needing material for her department in the Health Reformer, she wrote and submitted what is now found in Testimonies, volume 3, pages 131-138, for publication in the September, 1872, issue. There are slight verbal differences in the Reformer article, written for the general public, and the Testimony chapter, prepared especially for the church. 2BIO 343 3 She followed this in the Health Reformer with six installments of modest size, appearing in December, 1872, and in the issues of April, May, June, July, and September, 1873. She wrote these with the general public clearly in mind, at times quoting material, properly credited, from other journals. As she filled out the article "Proper Education" for Testimonies, volume 3, pages 138-160, she set forth counsel directed particularly to the church and urged: 2BIO 343 4 Time is too short now to accomplish that which might have been done in past generations; but we can do much, even in these last days, to correct the existing evils in the education of youth. And because time is short, we should be in earnest and work zealously to give the young that education which is consistent with our faith.--Testimonies for the Church, 3:158, 159. Two Months in the Rocky Mountains 2BIO 343 5 In her letter to Edson, written July 23, Ellen White announced their immediate plans: 2BIO 343 6 We expect to leave Denver for the mountains tomorrow. We shall range about amongst the mountains and try the mountain air. Father does not improve as we would be glad to see. One day he is feeling well, the next not as well. When he tries to write he is all used up. Still he is hopeful and of good courage, cheerful and free in the Lord. When we get into the mountains, will write to you in regard to the scenery.... Write to our address, Black Hawk, Colorado, care of W. B. Walling.--Letter 30, 1872. 2BIO 344 1 At Central City, close to Black Hawk, lived Ellen's niece Addie Clough Fair, and her husband. This was mining country; gold and silver had been found deep in the mountains. The houses were crowded together in a narrow ravine. Writing at the Fair home in Central City, Ellen White provides a description: 2BIO 344 2 Here I am ...looking out and upward upon mountains of perpendicular rocks estimated at five hundred feet high. From the foot of these mountains to the top, upon ledges of solid rocks, slight excavations have been made and houses built in every spot that could be made available by stone foundations. Directly in front of me are several tiers of houses, rising one above another. Never did I behold such a scene as this. There is scarcely a sign of vegetation, no trees, but abrupt, barren rocks. 2BIO 344 3 Some of these houses are very nice and expensive. Just before me is a large, fine house, built high on the top of the mountain. A wall of masonry several feet high bears up the front of the house, while the back of the house rests upon the solid ledge drilled and chiseled out for the builders. A very nicely finished barn is built in the same manner. Out of the house, there is not a level place for the feet to stand upon unless [it is] built up like a platform.--Letter 12, 1872. 2BIO 344 4 As is often the case, the first impressions of the situation were deeply engraved in Ellen White's mind. She continued: 2BIO 344 5 There are but a very few natural yards, and these are lower down the mountain and are only one or two feet in width. They build up a yard several feet high, draw dirt and place upon the top of the stone and then have but a few feet to just step out of the doorway. It is only the most wealthy who can afford this extravagance. The [homes of the] poorer class and even some very nice houses have not one foot of level land around them. The banker's wife's mother stepped out in one of these high, made yards to hang out clothes. She was 60 years old. She made a misstep, fell from the wall, and broke her neck.--Ibid. Walling's Mills 2BIO 345 1 She mentioned in this letter that Black Hawk and Central City, both incorporated cities, and another nearby, Nevada, had a combined population of eight thousand. Compare this with all of Denver's twelve thousand. 2BIO 345 2 It was Mr. Walling's business to furnish lumber for the houses and timbers for the mines in this region and in others. One sawmill was located near Black Hawk, and another some thirty miles north, near the city of Boulder. He employed quite a number of men to operate these mills. James and Ellen White traveled back and forth several times between the two locations. In their travels they met a large number of people who had come to Colorado hoping for an improvement in health. Enjoying the Mountains 2BIO 345 3 Walling's Mills, near Black Hawk, was not in the steep ravine but in an expansive area above. Here there was a cottage that he made available to the White party, and here they lived, read, wrote, and took their walks. The first two days, Thursday and Friday, July 25 and 26, Ellen suffered severe headaches, as is often the case in the higher altitudes. But it was quite different on Sabbath, which she described in her diary: 2BIO 345 4 We arose this beautiful morning with some sense of the goodness and mercy of God to us. This is our first Sabbath among the mountains. James, Sister Hall, and myself took a blanket and walked out to the shelter of the fragrant evergreens, rolled up stones for seats, and I read a portion of my manuscript to my husband. In the afternoon our niece, Mary Clough, Willie, and myself walked out and sat beneath poplar trees. We read about sixty pages of Great Controversy, or Spiritual Gifts [volume 1]. Mary was deeply interested. We were happily disappointed [A term employed to indicate "happy surprise."] in the earnest 2BIO 346 5 manner in which she listened. We see no prejudice with her. We hope she will yet see and receive the truth. She is a pure, simple-hearted, yet intellectual girl. We closed the Sabbath of the Lord with prayer. Mary united with us in prayer. Wrote letters upon religious subjects to Louise Walling and Elder Loughborough.--Manuscript 4, 1872. 2BIO 346 1 The next day she spent part of the day writing, then she sat under the spruce trees and read some of her manuscript to James, correcting it for the printer. Afterward the four of them walked out to see a "gigantic rock towering up hundreds of feet." Willie climbed to the top of it; others were not so ambitious. The activities of the next day are described in her diary: Monday, July 29, 1872: 2BIO 346 2 We arose feeling quite bright. We enjoy the mountain air very much. My husband and myself walked out in the grove and had a good and very precious season of prayer. We felt that the Lord was very near. I had some conversation with Mary. 2BIO 346 3 Mr. Walling returned from Central with letters and papers. We were thankful to hear from friends and children again. Spent considerable of the day in writing. 2BIO 346 4 In the evening we talked with Mr. Walling in reference to our anticipated trip over the mountains [to Middle Park on the west slope]. We hardly knew what to do. James, Lucinda, and I made our way up, up, up into a high mountain, where we could have a good view of the surrounding mountains. We knelt among the trees and prayed for heavenly guidance. The Lord met with us and we had the assurance He would answer our prayer.--Ibid. 2BIO 346 5 But a little more than a month passed before the trip materialized. 2BIO 346 6 Mr. Walling was eager that his wife's Uncle James and Aunt Ellen should see all they could while they were in the mountains. On Tuesday, July 30, he took them sightseeing. Of this she wrote: 2BIO 346 7 Mr. Walling took us up, up, up the mountains. We feared sometimes we should never reach the top. We had a commanding view of the country. We could look down upon Black Hawk and Central, and see all there was of both cities. It looked fearful so high, and below was a fearful precipice of rocks. If the horses had stepped over to one side we should have fallen hundreds of feet. 2BIO 347 1 We had a commanding view of the mountains. They were on every side of us. We could distinctly see the high mountains covered with large patches of snow. These banks of snow are estimated to be from fifteen to fifty feet deep. Some of them are perpetual. Frequently the air coming from these snowbanks was so chilly that although the sun was shining very warm in the valley, we were obliged to put on extra garments in the mountains. 2BIO 347 2 Black Hawk and Central are a rough, seamed, scarred country. Heaps of rocks and dirt that have been cast out from the mining mills and from which the precious ore has been taken were lying everywhere.... 2BIO 347 3 The view upon the top of the mountain was most interesting, but words cannot present the picture before your mind in its reality. The mountain scenery of Colorado can never be described so that the imagination can gather distinct and correct ideas of this country. It is wonderful! It is marvelous! 2BIO 347 4 The scenery of the grand old mountains, some bald and others covered with trees! Instinctively the mind is awed and deep feelings of reverence bow the soul in humiliation as the imagination gathers a sense of the power of the Infinite. I would not be deprived of the privilege of seeing what I have of the mountain scenery of Colorado for considerable.--Letter 12, 1872. 2BIO 347 5 Writing to Edson and Emma of their activities of that day, she reported: 2BIO 347 6 I walked miles yesterday up the steep mountains and I did not get to rest until past eleven o'clock. But this morning I am up at five, bright and active. This trip among the mountains is doing much for my health. None of you were aware of my miserable state of health. I knew it would not make home better to complain when I left Battle Creek. 2BIO 347 7 Father is better, we are sure; but he has times of shortness of breath and faintness and giddiness. He is careful of his diet. One drawback here in Colorado is that there is no fruit in this country, only that which is imported. This is seldom fresh, and sells at very high prices. The pure air and freedom from care are advantages we gain.--Ibid. The Proposed Camping Trip 2BIO 348 1 When the Whites went from Denver into the mountains, they had no definite plan as to how long they would stay, but thought in terms of about two weeks. Walling was anxious to have them see points of interest over the mountains to the west. Ellen wrote of this to Edson and Emma. "Mr. Walling is very earnest that we should go with him across the Snowy Mountain Range to what is called the Park, on the other side of the Snowy Range." She described the involvements: 2BIO 348 2 We should have to ride on ponies over the mountains. Our provisions for three or four weeks would be taken in a wagon. All of us would have to ride ponies over the mountains while two horses would draw the provisions and blankets for lodging. When there, over the mountains, we are away from all settlements and must carry everything along that we need. 2BIO 348 3 Willie is perfectly enchanted with the idea, but we fear some it may be too hard for your father. Again, would the Lord be pleased for us to spend our time thus? These questions we carefully and prayerfully considered.--Ibid. 2BIO 348 4 She added, in closing her letter, "Your father is perfectly cheerful and happy. We had precious seasons of prayer before God in the groves and mountains in behalf of ourselves and you and the cause and work of God in Battle Creek."--Ibid. Through the entire month of August the Whites vacationed. They hiked; picked raspberries as they ripened; visited interesting places, such as the stamping mills in which the ore was broken up and then processed; gathered samples of minerals for an exhibit they proposed to set up; and, of course, wrote. They learned of three or four Adventist women in the area; these they visited and held some meetings with them, distributing literature. They also held meetings with Mr. Walling's mill hands. On some occasions they pitched their tent and camped. 2BIO 348 5 On August 22, Ellen wrote to Edson and Emma: 2BIO 349 1 Last night Father and I rode six miles on the Indian ponies, that we might get accustomed to riding. We have decided it would be better for Father to go up the mountains over the Snowy Range and be benefited with the exercise he would obtain in so doing than to go to California just now. We have applied ourselves closely to get off as much matter as we have, and now we both need a period of rest. 2BIO 349 2 Father was at first quite feeble. He was troubled about breathing, but this no more affects him. We knew that his difficulties arose from the lightness of the air. We have lived out of doors nearly all the time. We go up in the pine forest and sit under the trees and write and read and do not go to the house until sent for to go to dinner. We feel much encouraged in regard to Father, but we dare not yet go to California.--Letter 13a, 1872. 2BIO 349 3 She saw in the proposed trip over the Snowy Range the needed incentive and opportunity for James to "be at liberty to enjoy the scenery, get tired, camp and rest, and become hardened for California." She added, "We are getting used to a hard bed. We lie on a bed about as hard as the floor. We enjoy it, too."--Ibid. Finally, on Monday, September 2, they were ready for the big venture. James White wrote of it in two articles published in the Health Reformer under the title "The Summer in the Rocky Mountains." Willie White wrote quite in detail about the trip in a series of nine articles for the Youth's Instructor, titled "Trip to California." Ellen White wrote of it in her diary and in her letters. The following preview is from Willie's lead article: 2BIO 349 4 After pleasantly spending a month with Mr. Walling at the Mills, it was proposed by him that we take a pleasure trip to Middle Park, and camp awhile at Sulphur Springs. The parks in Colorado are great basins or depressions with surface and soil more or less similar to that of the plains, but entirely surrounded by lofty mountains. There are four of these parks, the North, Middle, South, and San Luis. 2BIO 349 5 Their elevation is from seven to eight thousand feet above the sea. They are well watered and abundantly timbered, have delightful climate throughout most of the year, and are exceptionally healthful. All abound in mineral springs and minerals of great variety. Owing to the great altitude, they are adapted to the culture of the hardier agricultural products only.--The Youth's Instructor, January, 1873. The Caravan Starts Out 2BIO 350 1 James White describes the start of the long-anticipated trip. 2BIO 350 2 It was on Monday, 11:00 A.M., September 2, 1872, when we mounted our horses and ponies for the trip over the Snowy Range, into Middle Park.... Our course lay along through Rollinsville, Boulder Park, up the mountains through Boulder Pass.--The Health Reformer, January, 1873. 2BIO 350 3 By midafternoon a heavy storm came up and they took refuge in an empty log shanty, where they built a fire in a big stone fireplace. By the time the storm was over, night had almost fallen; as they had brought all their gear in with them, they decided to spend the night there. Bearing in mind that many of the readers of the Reformer lived in the New England States and New York, James described the traveling party: 2BIO 350 4 We wish to state that our guide and benefactor, W. B. Walling, is a Vermonter, Mrs. White, Mrs. Walling, and her sister, Miss M. L. Clough, and the writer were born in Maine, and Mrs. L. M. Abbey Hall and Willie C. White are Yorkers. 2BIO 350 5 The four ladies were on ponies. Mr. Walling had the principal part of the baggage in a wagon drawn by two powerful horses, while Willie and his father were each on a good horse, ready to help in packing baggage up the sharpest ascents, or to assist the ladies in the most dangerous places. 2BIO 350 6 But the babe was an object of curiosity with most we met on the route. Some pitied the little traveler, which we shall here call Peregrine, as up to the time of that pilgrimage he had no name, because his parents, brothers, and sisters could not find one good enough.... Rover, one of the largest, bravest, most intelligent, and most beautiful Newfoundlanders, who shall hereafter be called Lion ...[was] as happy as a dog could be and live.--Ibid. 2BIO 350 7 Tuesday was a beautiful day. As their path was along a narrow, twisting road by a rapid creek, they traveled "Indian file," allowing a little distance between one another. Of the baby, White wrote: 2BIO 351 1 Miss Mary had her little nephew, Peregrine, in her arms, and as she galloped away on Bronco, we decided that it was well that the child was not cream, for in that case, he would turn to butter and buttermilk before noon. But he seemed to enjoy the "movements" as well as any of us.--Ibid. 2BIO 351 2 Passing through Boulder Park, with its beauties in wildflowers, carpet of green, and towering, guarding mountains, such exclamations were repeated as, "Delightful! Magnificent! Sublime! Glorious!"--Ibid. The Pony Throws Ellen White 2BIO 351 3 Soon after starting the ascent again, Ellen White was involved in a bad accident. She had her pony well under control when the strap holding her bedding roll gave way. In a letter to Edson and Emma she described what followed: 2BIO 351 4 As I was in the best of spirits, enjoying the scenery very much, my pack behind me became unloosened and dangled against the horse's heels. Your father had tarried behind to arrange his pack more securely. I was between two companies--three of our company ahead and five behind me. I saw the situation of things, slipped my feet from the stirrup, and was just ready to slip from the saddle to the ground and in one moment should have been safe. But the pony was frightened and threw me over his back. I struck my back and my head. I knew I was badly hurt, but felt assured no bones were broken. I could scarcely breathe or talk for some time, but finally improved a little. I was in great pain through my head, neck, shoulders and back, and bowels.--Letter 14, 1872. 2BIO 351 5 James White picks up the story: "We soon became satisfied that bones were not broken. Neither could we discover external injuries of any kind; but as breathing and speaking were so very difficult, we feared internal injuries." With towels that Mrs. Hall brought, and water, hydrotherapy was applied. James reported: 2BIO 351 6 Patient improved, and was soon able to take the writer's arm, and walk a few rods from the company, where we asked the following questions: 1. Shall we pitch our tents here, and go into camp, let Mr. Walling return to his business, and we remain till we see how your case shall turn? 2. Or shall we apply to the Great Physician, and, by faith in the efficacy of prayer, move on our journey? 2BIO 352 1 Mrs. White decided, as she frequently has done under circumstances alike trying, to go forward. As we bowed in prayer, evidences of Divine Presence caused us to weep for joy. And in a few moments we were in our saddles, moving joyfully, and yet solemnly, along, resolving that we would not leave camp another morning without first thanking God for mercies past, and imploring His care and protection for time to come.--The Health Reformer, January, 1873. 2BIO 352 2 Ellen's injuries were more extensive than at first fully sensed, and she suffered for many years. In 1907 she made reference to her left leg, which had troubled her long after the accident: "The ligaments were torn from the ankle." When she sought medical help, some time after the accident, the word was "You will never be able to use your foot, for it has been so long without close investigation that nothing can relieve the difficulty and unite the ligaments torn from the ankle bone."--Manuscript 156, 1907. 2BIO 352 3 With the decision to continue the trip, the party was soon faced with a very steep climb, the steepest of the journey. The wagon was lightened of its supplies and equipment and with difficulty the horses pulled it up the ascent, leaving tents, equipment, and supplies to be taken up piecemeal by James and Willie with their horses. At noontime they stopped by an old log shanty in a forest of pines. Here Ellen White took a warm bath and seemed to be improving. Just before reaching the timberline, they found a good camping spot for the night. Crossing the Continental Divide 2BIO 352 4 Pressing on early the next morning, they found it a steady climb to the eleven-thousand-foot mark. Here, wrote James White, 2BIO 352 5 the air was so light that the climbing horses breathed and panted as though they would lose their breath; and their riders were frequently disposed to take a long breath, which did not seem to hit the spot, nor satisfy the usual demands of the breathing apparatus. This gave an excellent opportunity to expand the lungs and chest.... 2BIO 353 1 We hastened on, and up the sharp ascent, to the summit of the range, which we reached at 11:00 a.m.... From this grand range, the backbone of the continent, waters rise from springs, within a gunshot of each other, which flow, one to the Atlantic, and the other to the Pacific. We had now reached an altitude too cold for trees of any kind to exist.--Ibid., March, 1873. 2BIO 353 2 At the top of the range the terrain was rather level but rough and "untrodden, rocky, mountain way." Then they must descend. Ellen White elected to ride in the wagon with Mr. Walling, but soon she found the jerking wagon seat so uncomfortable she chose to ride with the baggage, sprawled over and clinging to the big bundle of tents. Willie described the descent: 2BIO 353 3 As we descend, the cold winds and snowbanks are left behind, but the roads are fearful. They go down so steep you are in danger of slipping over your horse's head, then through little marshes which are numerous near the top of the range, and where you must work sharp to keep your horse above ground, and the rest of the way over loose rocks and boulders, through creeks and over logs, up and down, but mostly down till we reach the park [Middle Park]. 2BIO 353 4 Lame and weary, we were glad to stop and camp in the edge of a thick forest surrounding a little meadow through which wound a crooked mountain brook, clear and cold, and full of speckled trout. As usual, we tied the horses where there was good grass, pitched the tents, cut spruce boughs for our beds, and then, building a big fire in front of the tents, retired to rest, and slept well till sunrise.--The Youth's Instructor, January, 1873. A Week at Hot Sulphur Springs 2BIO 353 5 Now it was an easy trip across the valley to Hot Sulphur Springs, their destination. They picked wild strawberries as they traveled, adding to their dinner rations. An old hunter, Mr. Byers, known as "Buckskin," had leased the hot springs. He helped the newcomers find a good camping place, lent them a sheet iron cookstove, and left them much to themselves. But not his Newfoundland dog, who soon challenged Lion, Mr. Walling's Newfoundlander. Lion won the contest and was put in charge of guarding camp for the week they were there. They found twenty or thirty people camped near the hot springs, and people coming and going. In addition to the sulphur springs, people were attracted by the beautiful scenery and fishing and/or hunting possibilities. In his Youth's Instructor series, Willie described Hot Sulphur Springs in detail: 2BIO 354 1 On the hillside, a few rods back from Grand River, stands a long log cabin, and at the left stands a strange-looking affair built of logs on three sides, and leaning against the perpendicular side of a huge rock for the other. Its roof is made of bark laid on poles. Through a large hole in the roof, a column of steam is constantly rising, showing this to be the location of the famous Sulphur Springs. 2BIO 354 2 There are three or four of these springs close together. Their waters bubble up through the rocks at almost scalding heat, and, uniting in one little stream, fall over the ledge that forms one side of the bathhouse, into a natural basin in the rock over which the bathhouse is built. 2BIO 354 3 The basin and fall afford a fine chance for hot sitz ... baths. The water is so hot that at first you can hardly bear your hand in it, being 110 degrees F., and a sudden plunge into it could not be borne; but by entering gradually you soon come to enjoy the heat, and can stand directly under the stream as it dashes over the rock. Then you have a bath as is nowhere else to be found. 2BIO 354 4 Wonderful stories are told of the healing properties of these springs. The Indians used to bathe in them, put their sick papooses into them, and sometimes try their healing powers on lame horses. They were loath to give up control of them to the whites.--Ibid., February, 1873. 2BIO 354 5 As to the wildlife in the area, Willie listed grouse, sage hens, deer, antelope, and elk, with now and then puma or a grizzly bear. Just before the Walling-White party's arrival, a grizzly bear and a cinnamon bear had been killed. Streams were full of trout. The Indians inhabiting the park were said to be friendly, but they had gone over to Denver to trade and to receive their usual allowance of provisions from the government. 2BIO 355 1 Considering the time of year they were in the park, they experienced no problem in securing good food. Wrote James in his Reformer article: 2BIO 355 2 We found no difficulty in securing the most healthful food. And here the health reformer has the decided advantage in packing his supplies, as his meal, flour, rice, dried fruit, and the like are much lighter than those commonly used. These, well cooked, with the wild fruit, which is abundant in August and September, are enjoyed with a keen relish by those who have a clean, hygienic appetite. 2BIO 355 3 The sweetest cake we ever ate was one made of corn meal, mixed with pure water from a Colorado creek, and baked before a campfire, upon a tin plate, supported by a stone at the back.--The Health Reformer, March, 1873. Calls from California Cut Short the Vacation 2BIO 355 4 The Whites hoped they might remain at Hot Sulphur Springs for three or four weeks, but on Thursday afternoon, September 12, after they had been there just a week, Mr. Walling came, bringing mail and the word that the California camp meeting, which had been postponed that the Whites might be present, would open on Thursday, October 3. They must be there. So Friday morning they broke camp and started back to Black Hawk. Hardened to fatigue by camp life, they were able to make the return trip, which had taken four days in coming, in two traveling days. They spent the Sabbath en route, resting. 2BIO 355 5 On Friday, September 20, they journeyed the 110 miles from Denver to Cheyenne, where they caught the Union and Central Pacific train bound for San Francisco, California. They were amazed at the railroad trestles spanning rivers and gorges, and the tunnels and snowsheds as they crossed the Sierras, then on to the broad Sacramento Valley. At last they had reached California. ------------------------Chapter 24--(1872-1873) James and Ellen White Discover California 2BIO 356 1 James and Ellen received a most hearty reception when they arrived in California on Wednesday evening, September 25, 1872. At the end of the rail line in Oakland they were met by brethren Conkrite and Stockton, who ushered them to the San Francisco Ferry and on to the Rowland home. Mrs. Rowland was a well-to-do Scottish woman on the verge of taking her stand for the Adventist message. It was midnight when they reached this home. Ellen White wrote, "We met and were introduced to twenty brethren and sisters who greeted us as cordially as we were ever greeted in our lives. These friends had waited at the house of Sister Rowland until twelve o'clock at night to receive us. We did not get to rest until a still later hour."--Letter 16, 1872. Declared Ellen White in a letter to Edson and Emma: 2BIO 356 2 We rested on the first easy bed we had seen for months. We enjoyed it much. Sister Rowland has welcomed us to her house for one year if we will accept it. She has a good home, well furnished.--Ibid. 2BIO 356 3 In the morning their hostess took them out onto the streets of San Francisco to see the gardens. It seemed to them as if it were midsummer. 2BIO 356 4 Flowers of every type and hue grew in luxuriance and abundance everywhere. Fuchsias grow in open grounds, out of doors, summer and winter; roses of every variety were trailing above trees or latticework in a natural, homelike manner. Many flowers I could not name, having never seen them before.--Ibid. 2BIO 357 1 James and Ellen White had their eyes on Santa Rosa and looked forward to meeting J. N. Loughborough and his wife, who resided there, and to attend the camp meeting. They made the thirty-seven-mile ferry trip across the bay and up the Petaluma River to the city of Petaluma, then a fifteen-mile train trip to Santa Rosa. This was a route they would often travel as they moved about in northern California. They were cordially received at the Loughborough home in Santa Rosa, and attended the Sabbath morning service in the house of worship. James spoke on the reasons of Adventist faith, and Ellen followed for another fifteen minutes. Then nearly all the congregation crowded onto the platform to shake hands with them (Letter 17, 1872). Arrangements had been made for them to stay in the Loughborough home. Ellen describes it and the family: 2BIO 357 2 We are in Brother Loughborough's large house. It is very convenient; has large bedrooms and good chambers for a story-and-a-half house. We are heartily welcome here. Brother Loughborough says the house is ours. We may do what we please with it. 2BIO 357 3 Their two children are, it appears to me, the best children, the most quiet and peaceable, I ever saw. The mother controls them in a quiet way, without noise, severity, or bluster. 2BIO 357 4 The two [John and Mary, his second wife] seem very happy together. We think we shall enjoy our visit to California, but it is like July here now, and the change is so great from the mountain air that we hardly know what to do with ourselves.--Ibid. 2BIO 357 5 In the market they found fruit of every variety, "fresh figs in abundance, apricots, grapes, pears, peaches, and tomatoes. Sweet potatoes are the same price as Irish. They say strawberries are in market, and green peas and string beans. Muskmelons are large as great pumpkins."--Ibid. Her conclusion was that they would enjoy the country very much. 2BIO 357 6 The camp meeting was to be held in a grove at Windsor, a town ten miles south, situated between Santa Rosa and Petaluma. James and Ellen White, together with Lucinda Hall and Willie, were on the grounds for the opening meetings, Thursday, October 3. James wrote: 2BIO 358 1 We are now writing in a tent upon the California campground, near Windsor, Sonoma County, fifth-day, October 3, at the close of the afternoon service. The location is good, and the weather is fine. It is as warm as August in Michigan, very much warmer than at any point since we crossed the plains the first of July. 2BIO 358 2 Notwithstanding the brief notice of this meeting, there are, at this early stage of the meeting, thirty-three tents upon the ground, besides the large congregation tent, and the provision stand. 2BIO 358 3 Three tents are marked, San Francisco; two, Green Valley; one, Sebastopol; four, Bloomfield; one, Mendocino County; three, Windsor; six, Healdsburg; nine, Santa Rosa; two, Petaluma; two, Woodland.... We spoke in the morning upon the subject of the waiting, watching time, in answer to the question, Where are we? ...Mrs. White spoke in the afternoon, and Elder Cornell spoke in the evening. More next week.--The Review and Herald, October 15, 1872. 2BIO 358 4 The next week he reported that the camp meeting closed well; those who attended were well pleased and encouraged. Twice as many persons had camped on the ground as were expected. James added: 2BIO 358 5 Elder Loughborough is an able manager. The order was excellent, and much admired, and complimented, by those who visited the ground.--Ibid., October 22, 1872 2BIO 358 6 As to ministerial labor, James reported: "Elder Cornell preached twice, Elder Loughborough once, Mrs. White five times, but with difficulty in consequence of a severe cold, and we gave ten discourses, beside speaking to many points in social meetings." Exuberantly, he added: 2BIO 358 7 Our company, Mrs. White, Willie, Sister Hall, and the writer have been glad every moment since we met a cordial reception at the end of our long journey to San Francisco, that we were in California. The camp meeting has not by any means changed our feelings upon the subject. And nothing but stern duty will ever call us from this country. 2BIO 359 1 We like the people of California, and the country, and think it will be favorable to our health.... We now have strong hopes of recovering health, strength, and courage in the Lord, such as enjoyed two years since.--Ibid. 2BIO 359 2 White hastened to inform the readers of the Review that his "general interest in the cause" was increasing, and he hoped soon to be able to complete a couple of books, Bible Adventism and Bible Hygiene. 2BIO 359 3 After the camp meeting Loughborough and Cornell had to get the large tent back to Woodland, some fifty or sixty miles east of Santa Rosa as the crow would fly over the mountains, but more than twice that far by surface transportation. James and Ellen White were eager to spend some time in San Francisco, having merely passed through the city. So they all went to San Francisco together by train and by ferry on Thursday morning, October 10. On Friday Loughborough and Cornell took the tent by train to Woodland. In San Francisco 2BIO 359 4 The Whites were again cordially received in the home of Mrs. Rowland. Spending the afternoon there, Ellen had an opportunity to write a report to Edson and Emma of her impressions of the camp meeting and of California: 2BIO 359 5 Our camp meeting was a success. We have not a doubt but that the Lord has directed our course to this coast, and we believe the cause of God will be advanced by our labors, which seem to be very necessary. Your father labored very hard during the meeting. He seemed to be full of matter and he could not restrain his labors. The people hung upon his words with intense interest. 2BIO 359 6 I think I never saw a company together all so intelligent, so sincere, so unexceptional in every way, as the company we met upon the campground. Twenty homes have been offered us already and such urgent, hearty invitations that we desire to gratify them all.--Letter 18, 1872. 2BIO 359 7 She wrote of a committee of five who had waited upon them at the camp meeting, urging them to make their headquarters in San Francisco; they also offered to hire a five-room house, furnish it, and turn it over to them for their home. Further, they would furnish all they needed to live on, and even provide domestic help. 2BIO 360 1 Ellen reported: "We declined. We should not be prescribed in our liberty at all. We should go among the brethren just when we choose and stay one, two, or three weeks." A schoolteacher, one of three sisters in San Francisco, proposed: 2BIO 360 2 "If Sister White could be divided into ten pieces and they could each have a little piece of her, they would feel greatly blessed." I remarked, Sisters, there is none too much of Sister White to keep her together, but I have wished I could be in several places at the same time. I see so great a work to be done.--Ibid. 2BIO 360 3 "God has truly blessed your father," she wrote to the children in Michigan. "He had great freedom of speech and labored far beyond anything I expected. Brother Cornell had the ague [malaria] and could speak only twice. Brother Loughborough spoke only once. He had the care of the meeting on him. Besides the three discourses I have mentioned, your father and mother did all the preaching.... I have coughed very hard, yet when I have attempted to speak, have not coughed at all."--Ibid. 2BIO 360 4 Continuing her report of the camp meeting, she wrote perceptively: 2BIO 360 5 Brother Loughborough has done nobly in bearing the burdens he has had to bear and in keeping things together. God has worked with him and sustained him. Brother [M. G.] Kellogg has done what he could.... He has an excellent spirit. No one has a word of fault to find with him. 2BIO 360 6 He is cautious, very timid, unselfish, conscientious, and devoted to the work, but becomes discouraged if the labors he puts forth do not seem to result in immediate good. He was ordained at the camp meeting and this will be a courage and strength to him. His wife is a thoroughly converted woman. She has upon her countenance an expression of contentment and peace.--Ibid. 2BIO 360 7 Turning to the immediate surroundings, she observed, as a newcomer, that San Francisco in late September was like June and July in Michigan: 2BIO 361 1 Flower gardens look very beautiful. Fuchsias are growing in open ground, trailed above trees and flowers in rich profusion. Roses are in bloom, of all varieties. There are the most beautiful evergreens I ever looked upon. 2BIO 361 2 We have fruit here of every kind. Pears as large as a pint bowl, very delicious to the taste; figs in their natural state; large white and pink grapes--one is all you wish to put in your mouth at once. Our friends brought us clusters of grapes at camp meeting weighing from one to two pounds. At Woodland we shall have free access to grape and fig gardens. All we have to do is simply dry them, then box them, and we have figs such as we see in market and buy. No sugar is required in the drying. There are apples in abundance, sweet potatoes in great plenty. We do not eat much but fruit.--Ibid. 2BIO 361 3 Catching herself, she declared, "We shall not neglect the work of God to view the wonderful things of nature, but we shall make these things all secondary. Let them come along in the course of events. We must make the work of God our first and primary business. The salvation of souls is of the highest importance. Everything else is inferior to this."--Ibid. 2BIO 361 4 Sabbath, October 12, James and Ellen White attended the morning worship service in San Francisco at eleven, and another in late afternoon, both speaking at each of the meetings. "We had good liberty," wrote Ellen White, "and the people seemed much encouraged."--Manuscript 5, 1872. At a meeting Sunday morning she preached from John 1. In the afternoon James spoke on the "reasons of our faith" and Ellen on "God in nature." Thus their work began in San Francisco. 2BIO 361 5 Monday, October 14, was an interesting day to them, of which she wrote in her diary: 2BIO 361 6 We visited Sister Moore, who lives with her daughter. Her daughter married the ex-governor of California. We were received very cordially by the daughter. We had a very interesting visit with Sister Moore. Before we left, Mr. Holden came home and we had an interesting interview with His Honor.--Ibid. 2BIO 362 1 Making their home with Mrs. Rowland, they shopped some, did some writing, and from day to day visited the believers in the city--Diggins, Healey, and others. They had a glimpse into the situation of the Sabbathkeepers in San Francisco. The Beginnings of the Work in California 2BIO 362 2 It will be well to review the history of how the Adventist work began in California. At the General Conference session held in Battle Creek in May, 1868, in response to earnest pleas brought by M. G. Kellogg from the few Sabbathkeepers in California, J. N. Loughborough and D. T. Bourdeau were sent as missionaries to the West Coast. They began their work in Petaluma and from there worked northward. Soon they had established churches in Santa Rosa, Healdsburg, Bloomfield, and other places. Loughborough reported: 2BIO 362 3 Shortly after our arrival in California we received a letter from Mrs. White, in which she related a vision given her in Battle Creek on Friday evening of June 12--a day that we had spent in Lancaster, New York, before starting for California. She had never been in California, and had no personal knowledge of the habits of the people. In fact, at that time she had never been west of the Missouri River. Any knowledge she possessed concerning things there was derived from what the Lord was pleased to reveal to her. 2BIO 362 4 In the instruction in her letter, she delineated the liberal ways of the people of California, and what would be the effect of labor among them on a close, "pennywise" plan. In preaching to the people in California, they must be approached in something of the liberal spirit in which they work, and yet not in a spendthrift manner.--GSAM, p. 385. 2BIO 362 5 Looking back years later, Loughborough testified: As I witness the results of following the instruction given, I can say that our cause advanced more in three months than it would have done in one year had we not been helped "in the work of the ministry" by the instruction received through the gift of prophecy. Up to the spring of 1871, as the result of the efforts in Sonoma County, five churches of Sabbathkeepers had been raised up.-- Ibid., 386. First Tent Meeting in San Francisco 2BIO 363 1 In June, 1871, with M. E. Cornell to assist (Bourdeau had returned to the East), Loughborough pitched the tent in San Francisco on Market Street, and began evangelistic meetings. Later the meetings were transferred to a hall. More than fifty accepted the message and joined the church. As the meetings proceeded, Cornell, whose wife was still back in the East--grew careless in his conduct, especially in the manner and with whom he was seen. He had enemies in the city, who watched every move. Loughborough could see that it was necessary, as the apostle admonished, to shun every appearance of evil. 2BIO 363 2 When approached on the matter, Cornell took a bold and defiant attitude, declaring that he had a right to do as he pleased. On January 23, Loughborough went back to Sonoma County for a few days to oversee the work, leaving the new church in San Francisco in the care of Cornell. By this time, enemies were beginning to make more of his conduct and his carelessness in the company he kept. He took the position that it was none of their business, and he would show them that "he had a mind of his own, and could walk the streets as he pleased, and with whom he pleased, without being subject to their remarks."-- Ibid., 387. 2BIO 363 3 Returning to San Francisco, Loughborough reported: I tried, by private labor, to show him that such a course of action would not answer, and that such an independent spirit would end in evil. 2BIO 363 4 He had his friends, who strongly sympathized with him, some of whom began to take a position which would subject him to still greater censure. A large portion of the church saw the evil of his waywardness, and were ready to second the efforts I was making to save the cause from dishonor.-- Ibid. 2BIO 363 5 The situation worsened rapidly. On Sabbath, January 27, 1872, the church gave some consideration to the matter. They decided that there would have to be an investigation and some decisive action taken to save the reputation of the church. The time was set for the next morning at nine o'clock. Loughborough reports on what took place: 2BIO 364 1 On the morning of the twenty-eighth, as I started for the meeting, I met the fellow-laborer on the sidewalk, near my boarding place, weeping. Said he, "Brother Loughborough, I am not going to the meeting today." 2BIO 364 2 "Not going to the meeting?" said I; "the meeting relates to your case." 2BIO 364 3 "I know that," said he, "but I am all wrong. You are right in the position you have taken in reference to me. Here is a letter of confession I have written to the church; you take it and read it to them. It will be better for you, and better for those who might be inclined to sympathize with me, if I am not there." 2BIO 364 4 "What has occasioned this great change in you since yesterday?" I inquired. 2BIO 364 5 He replied, "I went to the post office last night, after the Sabbath, and received a letter from Sister White, from Battle Creek, Michigan. It is a testimony she has written out for me." Handing it to me, he said, "Read that, and you will see how the Lord sees my case."-- Ibid., 387, 388. 2BIO 364 6 Here was Ellen White's message: Battle Creek, Michigan, December 27, 1871. Dear Brother Cornell, You will see before this reaches you that the Lord has again visited His people by giving me a testimony. In this view I was shown that you were not standing in the clear light and you are in danger of bringing a reproach upon the cause of God by moving as you happen to feel. It is Satan's intent to destroy you.... 2BIO 364 7 I was shown that you now should be very circumspect in your deportment and in your words. You are watched by enemies. You have great weaknesses for a man that is as strong as you are to move the crowd.... If you are not cautious, you will bring a reproach upon the cause of God which could not soon be wiped away.--Letter 23, 1871. 2BIO 365 1 Cornell requested Loughborough to say to the church that he had received a testimony from Sister White, reproving him for his conduct, and that he accepted it, as it was the truth. The church was saved from division. It was clear to all that there was divine timing in this unique experience. Loughborough did some checking, and wrote: 2BIO 365 2 This was part of a view given to Mrs. White at Bordoville, Vermont, December 10, 1871. She began to write the part relating to this brother's case December 27, 1871, but for some reason the completion of the document was delayed until January 18, 1872, at which time it was finished and mailed from Battle Creek. It then required about nine days to get letters overland from Michigan to California.... 2BIO 365 3 At the time of the vision there was but a shadow of what was actually developed when the testimony arrived in San Francisco. It will be seen, from a comparison of dates, that the culmination of the case in San Francisco came after the written testimony left the former place. Our brethren in San Francisco saw at once that no person could have written to Battle Creek and communicated the intelligence to Mrs. White in time for her to write this letter, for the state of things did not then exist.--GSAM, pp. 388, 389. 2BIO 365 4 Loughborough declared that he had not written a line to James or Ellen White about Cornell's growing carelessness. He was naturally curious as to the exact timing of the message. This is what his investigation uncovered: 2BIO 365 5 At a very early hour on the morning of January 18, 1872, Mrs. White was awakened with the above testimony vividly impressed upon her mind. The impression was as distinct to her as though audibly spoken, "Write out immediately that testimony for California, and get it into the very next mail; it is needed." This being repeated the second time, she arose, hastily dressed, and completed the writing. 2BIO 365 6 Just before breakfast she handed it to her son Willie, saying, "Take this letter to the post office, but don't put it into the drop. Hand it to the postmaster, and have him be sure to put it into the mailbag that goes out this morning." 2BIO 366 1 He afterward said that he thought her instructions a little peculiar, but he asked no questions, and did as he was bidden, and "saw the letter go into the mailbag."-- Ibid., 389. 2BIO 366 2 Had the testimony been sent when she started to write it out in December, 1871, matters in San Francisco were such that it would have had little application. Had it reached the city a day later than it did, the accusations and bitter feelings would have torn the church apart. It reached its destination just at the right time. Wrote Ellen some years after this, possibly having this case particularly in mind: 2BIO 366 3 I have been aroused from my sleep with a vivid sense of subjects previously presented to my mind; and I have written, at midnight, letters that have gone across the continent and, arriving at a crisis, have saved great disaster to the cause of God. This has been my work for many years.--Testimonies for the Church, 5:671. 2BIO 366 4 The experience related above took place in January, 1872. M. E. Cornell, in response to the testimony, took hold of himself and, with J. N. Loughborough, continued in evangelistic ministry through late winter, spring, and summer. Tent Meetings in Woodland 2BIO 366 5 Tent meetings were held in Woodland through August and September, with Cornell doing most of the preaching, although with somewhat less energy and dedication than such work called for. The lackluster meetings yielded some baptisms, however, and steps were initiated to erect a church building. The last weekend in September the meetings were brought to a close as the tent was needed for the camp meeting to open later in the week at Windsor. There James and Ellen White learned, with distress, of the poor showing in Woodland and felt impressed to take steps to save the situation. Five years later, as he visited the site of the Windsor camp meeting, James White recalled: 2BIO 366 6 The tent had been to Woodland, and it was said that a very great interest had been raised, which was lost through bad management. We had heard by letter of this great interest and expected to see a large force from Woodland; but to our surprise, we found on the Windsor campground only six from Woodland. We were moved by the Spirit of God to urge that the tent should return. But all the preachers were discouraged about the place and opposed our proposition. 2BIO 367 1 We had never been to Woodland, and knew nothing of the facts in the case. But the impression was upon us that we should speak in the tent at Woodland. 2BIO 367 2 We made the matter a subject of prayer, and in answer the impression came with great power that we should go to Woodland with the tent. And as we related our impressions the preachers shook their heads. This led us to visit the same place again and pray over the matter. We came away the third time fully settled, and offered to bear all the risk of such a move. Then the tent went to Woodland and the result was as follows: 2BIO 367 3 Both Mrs. White and the writer spoke to large audiences with freedom and power, the interest was fully restored, and in less than three months a church of nearly fifty was raised up, and a house of worship was built and paid for, which cost about $2,500.--The Signs of the Times, December 6, 1877. 2BIO 367 4 The revived tent meetings, with James and Ellen White leading out, brought new life to the effort. Ellen White preached to nearly five hundred people November 15. There were meetings every night, and the days were filled in visiting interested persons, encouraging them to take their stand. "Their labors," wrote Loughborough," ...told well in the favor of the cause, of deep, practical godliness and truth" (The Review and Herald, December 3, 1872). 2BIO 367 5 Willie accompanied his parents to Woodland, and with them was intrigued with the fruit of the land. That area is noted for its fruit. In her diary for October 21, 1872, after writing of her personal visits with people wrestling with decisions, Ellen stated: 2BIO 367 6 We rode out five miles to Brother Grayson's. We found an excellent farm of four hundred acres. He has a large vineyard and large wheat fields. Willie has been gathering grapes and figs and drying them. We have quite a quantity drying. Brother and Sister Grayson say Willie has stolen their hearts. Willie thinks much of this kind family.--Manuscript 5, 1872. 2BIO 367 7 They stayed that night at the Grayson home. After breakfast they walked out with Willie to see his grapes, and satisfied themselves that he had worked hard at fruit drying, the few days he had been there. 2BIO 368 1 The next mention of their son was in connection with his accompanying M. G. Kellogg back to the East, to enroll in Dr. R. T. Trall's Medical School, in Florence Heights, New Jersey. Kellogg had taken his medical training there and was returning for a second course extending through a few months. While at Woodland James and Ellen White had arranged for both Willie and Edson to accompany him to gain medical training (Letter 20, 1872). 2BIO 368 2 Thursday was their last day in Woodland, a day Ellen White spent in visiting people interested in the message, praying with them, and encouraging them to take their stand. In the evening she spoke, closing her work with an altar call. "Quite a large number came forward," she noted in her diary, "and we united in prayer for them."--Manuscript 5, 1872. The meeting lasted until half past ten. Friday morning, November 1, they were up at four, preparing to take an early train to San Francisco. They arrived in the city at noon. Loughborough and Cornell closed up the tent meeting the next Tuesday evening, and the tent was moved to San Francisco on Wednesday. Cornell was left in Woodland to pastor the flock and to lead out in the construction of a house of worship. Tent Effort in San Francisco 2BIO 368 3 Friday evening, November 8, James White opened the tent meetings to be held in that city. A good crowd attended. In early winter the weather in San Francisco is usually pleasantly warm. On November 17 they had to raise the tent wall to be comfortable. After eighteen meetings, Loughborough reported of the interest: 2BIO 368 4 Brother White has preached six times, Sister White seven times, and I have spoken five times. Our congregations have been both large and deeply attentive. The preaching has been about an even mixture of close, searching, practical discourses, alternated with the theory of the truth, presented in a clear, concise, solemn, and pointed manner, spiced with exhortation, and close appeals to the consciences, with an endeavor to arouse the moral sensibilities of the people. 2BIO 368 5 The preaching has told powerfully upon the people, and has swept away a vast amount of prejudice, and taken hold of many hearts. Brother White's discourse last Sunday evening, on the Sabbath in the New Testament, was especially of this character. God helped him. It told greatly upon the audience, and brought some to decide to obey the truth.--The Review and Herald, December 3, 1872. 2BIO 369 1 As White preached, Loughborough thought of how James White's preaching was getting better and better and "how needful that the minister of Christ have the Spirit of God, to go with the truth to hearts, and it is the mingling of the close, practical preaching with the theoretical, that keeps the truth warm in the soul of the minister, as well as keeping the material warm he wishes to work upon."--Ibid. 2BIO 369 2 A week later, with changing weather, two stoves could not maintain comfort in the tent, so the meetings were closed on Monday night, November 25. On a number of nights attendance had been close to five hundred. Several had taken their stand, and others were investigating the truths presented (Ibid., December 24, 1872). Reported Loughborough: 2BIO 369 3 The close, practical preaching of Brother and Sister White has left a very favorable impression on the minds of those who heard. The church has been greatly helped by the labors of the last few weeks.--Ibid. The Winter in California 2BIO 369 4 During the winter months of December, January, and February James and Ellen White were in California, somewhat uncertain as to what the future held. In December they divided their time between San Francisco and Santa Rosa. While in San Francisco, they were trying to find their way through some difficult situations. She wrote: 2BIO 369 5 The word of the Lord has come to the people of San Francisco in messages of light and salvation. If they neglect to improve the present opportunity and wait for louder calls or greater light, the light which has been given may be withdrawn and the path be left in darkness. The light which shines today upon the people and upon the church, if not cherished, will have less force tomorrow. To have better opportunities and greater light in the future we must improve the blessings of the present with willing hearts. 2BIO 370 1 Those who defer their obedience till every shadow of uncertainty and every possibility of mistake is removed will never believe and obey. A belief that demands perfect [full] knowledge will never yield. Faith and demonstration are two things. Faith is the substance of things hoped for, the evidence of things not seen. Faith rests not upon probability.--Letter 22, 1872. 2BIO 370 2 Then, referring to their own experience, she stated, "It has been our work to obey the voice of duty even when many voices may be raised in opposition against it. It requires discernment to distinguish the voice which speaks for God. The messengers of God must obey the divine voice which sends them with a disagreeable message, even at the peril of life and if there is not one to sustain them."--Ibid. 2BIO 370 3 Moving about among the six California churches, San Francisco, Santa Rosa, Healdsburg, Petaluma, Woodland, and Bloomfield, James and Ellen White labored through January and February. They were entertained at various homes, and often did some writing for the Review and Health Reformer--with speaking appointments primarily on Sabbath and Sunday. They were particularly concerned for the San Francisco church, and spent three Sabbaths there. Reported Loughborough: 2BIO 370 4 There is now a good state of things in San Francisco. Although it became necessary to withdraw from two or three disorderly ones there, double this number immediately united with the church. Still others are embracing the truth who will unite with them soon. 2BIO 370 5 At the meeting last Sunday evening, the hall was completely filled with attentive listeners. The labors of Brother and Sister White have been a source of great profit to the San Francisco church.--The Review and Herald, February 4, 1873. Organization of the California Conference 2BIO 370 6 The California State meeting was held February 14-18, in Bloomfield, and of course the Whites were there. In his report for the Review, Loughborough stated: 2BIO 371 1 Everything moved off with perfect harmony and good feeling, and it was the source of deepest gratitude to us all that we were favored in our deliberations and meetings with the presence of Brother and Sister White. 2BIO 371 2 The preaching at this conference was solemn, searching, cheering, and impressive.... During the conference there were searching testimonies given, reproving wrongs existing in some present, which brought forth in the social meetings feeling confessions and vows to do better in the future.--Ibid., March 4, 1873 2BIO 371 3 During this formal meeting, with delegates present from the six churches in California, the California Conference of Seventh-day Adventists was formed, with a membership of 238. J. N. Loughborough was elected as president; S. B. Bresee, also of Santa Rosa, secretary; and T. M. Chapman, of Petaluma, treasurer (Ibid., March 11, 1873). 2BIO 371 4 Ellen White stayed on at the Judson home in Bloomfield to do some writing. In her letter to Edson and Emma, she reported that "everything has passed off well at this State conference. Things look more encouraging."--Letter 7, 1873. 2BIO 371 5 Word had just been received that the General Conference session would be held in Battle Creek, opening on March 11. James, of course, would attend, but Ellen wanted to get on with her writing. She told her children: 2BIO 371 6 I am anxious to get out important matter which God has shown me. I cannot feel free till I do this. If I remain behind, I can write and complete my book, I think, before summer.--Ibid. 2BIO 371 7 The book was The Spirit of Prophecy, volume 2, on the life of Christ. The next issue of the Review that came to them carried this note at the close of the notice of the session: 2BIO 371 8 A Special Request: We deem it of the utmost importance that Brother and Sister White attend this meeting; and we therefore invite and urge, in the strongest terms, their attendance at this session of the General Conference, if their health will permit them to do so.--The Review and Herald, February 11, 1873. 2BIO 371 9 Ellen White would go east with her husband. ------------------------Chapter 25--(1873) The Call for a School 2BIO 372 1 Watching the pioneers of the church as they struggled to bring permanency to the cause is somewhat like watching parents teaching a child to walk, except that the former process was long and drawn out. James White, with insights--in spite of faltering health--that seemed to outdistance those of his brethren, labored constantly to inspire his associates to shoulder their tasks with the devotion, energy, and skill that had marked his own labors through the previous twenty or more years. When they dallied, he sometimes grew impatient and wrote and spoke in severe terms. Disregarding his limited physical condition, he would throw himself without reserve into meeting the current needs. Up to the beginning of 1873, he had suffered three strokes of paralysis, the first one very severe (Ibid., July 8, 1873). 2BIO 372 2 The president of the General Conference, George I. Butler greatly admired James White's dedication, vision, and administrative skills. He felt that for the cause to advance, it must have White's contributions. He recognized that White's powers were waning, but he was pleased when White engaged in the activities of the denomination, especially in launching and managing new enterprises. Butler demonstrated a continuing sense of the need of the light the Lord gave through Ellen White in teaching, guiding, and guarding the church. All this is reflected in the note attached to the call for the General Conference session to open in Battle Creek on March 11, which James and Ellen White in California would read, urging "in the strongest terms, their attendance at this session" (Ibid., February 11, 1873). This they could not ignore. 2BIO 373 1 After a five-day train trip from Oakland, the Whites were met by Ira Abbey at the station in Battle Creek, at ten-thirty Wednesday night. He took them with his sleigh to their own home for a short night's rest. Thursday and Friday they were deluged with callers and with fellow-workers who came in for consultations. Ellen spoke Sabbath morning and James in the afternoon in the meetinghouse. In the evening George Butler and S. N. Haskell came to the home, giving Ellen an opportunity to read to them a statement she had written, and to engage in a profitable conversation (Manuscript 5, 1873). Sunday and Monday she spent writing; James was much at the Review office, consulting with the leading men coming in for the General Conference session. On Tuesday morning, March 11, at nine o'clock, they were at the church for the opening meeting. The Eleventh Annual Meeting of the General Conference 2BIO 373 2 Tuesday morning was devoted to the usual formalities connected with such a conference. In the afternoon James White gave the opening address, setting the tone for the meeting. He started with organization and its value: 2BIO 373 3 I would first say that organization, with Seventh-day Adventists, was not entered into as a matter of choice; but it had become a necessity. And now, with our organization, however complete, we need wisdom to use it properly. I regard organization more like a fort, to use military terms, in which we may entrench ourselves for protection and self-defense, rather than as a weapon for aggressive warfare. 2BIO 373 4 To speak more definitely, organization should be regarded by us as the means of uniting our forces, and fortifying ourselves against outside influences; and we should be careful never to use it in a manner to oppress, to rule, and to govern the consciences of honest men. 2BIO 373 5 Our system of organization we regard as very simple, and yet as very efficient; and although we entered upon it in our feebleness, as a people, some twelve years since, not patterning after others, but seeking for that which would answer our purpose, yet in reviewing it and reexamining it, we find that it seems to be just what we want; and we have found but very little reason to change it in any particular.--Ibid., May 20, 1873 2BIO 374 1 Going into more detail, he reviewed the relationship of the members to conference organizations, and dealt with the method of support under which the denomination operates: 2BIO 374 2 The General Conference is the highest earthly authority that we acknowledge, designed to take the general oversight of the entire work connected with the message which we have to give to the world. Our State conferences take the oversight of the work in the several States; and they are amenable to the General Conference. Our simple church organizations, for the benefit of local assemblies, are amenable to the State conferences. 2BIO 374 3 Our system of supporting the cause by means of Systematic Benevolence appears to be the best that could be devised. It bears very lightly upon the poor man, drawing only about 1 percent annually of the little which he possesses. And when this system is applied to the wealthy--when we consider that they profess to believe that the end of all things is at hand; and that they have but a little time to use their means, and when we consider that the system calls for only about one tenth of their increase--they should be the very last to complain of the system. 2BIO 374 4 I know not where we can better it. We have tried it, and it works well.... Here we may see the result of the system of equality that oppresses no one, but yet gives all the privilege of doing something. 2BIO 374 5 I think that Seventh-day Adventists are not half as grateful to God as they should be, not only for the simple organization which is so efficient, but for the special blessing and help of God in carrying out the work to which He has called us.--Ibid. 2BIO 374 6 With this as a foundation, White launched into a presentation of the church's position in fulfilling prophecy, and then the responsibilities that devolve on the church in advocating a message far beyond the limitations of the English language. This called for publishing in other languages, and also for a school in which, among other things, to train ministers to work in the languages of Europe. The Dire Need of a School 2BIO 375 1 Having introduced the matter of a school, James declared: Probably there is no branch of this work that suffers so much at the present time as the proper education of men and women to proclaim the third angel's message.... Now, I say, we want a school. We want a denominational school, if you please.... 2BIO 375 2 We want a school in which the languages, especially the spoken and written languages of the present day, can be taught, and learned by young men and women to prepare them to become printers, editors, and teachers; and if we can do no more, where our young men that are about entering the ministry, and women, too, who are to be laborers in this great work, can be instructed thoroughly in the common branches, where their minds can be disciplined to study, where, if it is not for more than three months, our young men may have the best instruction, and may, during that time, at least, learn how to study.--Ibid. 2BIO 375 3 He had no misgivings about the ability of Seventh-day Adventists to provide the money for a school enterprise, noting the liberality shown in erecting the second Review and Herald building, which he declared oversubscribed. The Conference at Work 2BIO 375 4 Little wonder that when the conference got down to business one of the first actions read: 2BIO 375 5 Resolved, That we regard it as the imperative duty of S. D. Adventists to take immediate steps for the formation of an educational society, and the establishment of a denominational school.--Ibid., March 18, 1873 2BIO 375 6 And there were actions to get the enterprise under way. In the same meeting the conference took an action in regard to the health work: 2BIO 375 7 Resolved, That we regard the health reform as an important part of our work, and that we learn with great pleasure of the prosperity of the Health Institute, which we believe is designed of Providence to exert a great influence, not only in healing the sick, but in imparting light and knowledge on the subject of our responsibility to regard the laws of our being.--Ibid. 2BIO 376 1 Early in the session a matter close to James White's heart was brought in. The minutes read: 2BIO 376 2 The question of brethren moving to Battle Creek was introduced. Brother White stated that the thing was working slowly but well. Brother Andrews spoke; Brother Butler followed. The question was referred to a committee of three, appointed by the chair.--Ibid. 2BIO 376 3 Several days were devoted to the routine business of the conference, with special attention given to the Tract and Missionary Society work, the developing embryo of what was to become the personal ministries work of the church. S. N. Haskell, the father of this work, was commissioned to visit the conferences in promoting it. One of the concluding actions of the session read: 2BIO 376 4 Resolved, That we express our thanks for the labors of Brother and Sister White during this conference, and that we renew our expressions of confidence in the Bible doctrine of spiritual gifts, and of our appreciation, in some degree, of the kindness and mercy of God in favoring this people with the testimonies of His Spirit to the church.--Ibid., March 25, 1873 2BIO 376 5 Testimony No. 22, with its many lines of practical instruction, including education and health reform, had come from the press in late December, 1872, and was fresh in the minds of those at the conference. 2BIO 376 6 The nominating committee brought in a report recommending that George I. Butler continue as General Conference president and Uriah Smith as secretary, and introduced a new name for treasurer, E. B. Gaskill, fruitage of the program to bring in businessmen of experience to assist in the work. But when it came to the SDA Publishing Association, the story was quite different. James White was unanimously elected president of the association. He declined to serve, and over the next two weeks, several meetings were held to fill the offices of leadership. Finally, on Friday, March 21, White felt he could not further stave off the matter. Ellen White reports on the meeting in her diary: 2BIO 377 1 Husband seems depressed. Called another meeting at the house of prayer in the afternoon. Officers were elected, also editors. A controversy arose as to who should serve as president. The ministers seek to press my husband in, but he refuses to accept the office. I sustain him. His health has failed under the burden. He must have rest or sink under the pressure of care. Some difference in understanding the testimonies. Some think my husband cannot be free from the burdens. May God guide in wisdom.--Manuscript 5, 1873. 2BIO 377 2 The published report of this meeting, which White asked George I. Butler to chair, indicates that James White, J. N. Andrews, and Uriah Smith were elected editors of the Review and Herald. The report is silent on the matter of the presidency, but James finally gave in and agreed to continue as president of the Publishing Association (Ibid., July 8, 1873). The Whites Remain in Battle Creek 2BIO 377 3 With James White dividing his time between the interests of the Publishing Association and the initial steps in getting a denominational school going, he was held close to Battle Creek. Ellen, as usual, was deeply involved in writing testimonies and, when she could get to it, the life of Christ for Spirit of Prophecy, volume 2. Her diary for 1873 reveals that she also kept close to developments in Battle Creek. One matter in particular gave both of them considerable concern, the very clearly felt alienation of Uriah Smith, resident editor of the Review and Herald. Reporting an interview at the Smith home on March 20, Ellen White noted in her diary: "We had an interview at Brother Smith's. He is dissatisfied with some things in my husband's letters; some expressions he thinks too severe."--Manuscript 5, 1873. 2BIO 377 4 The next day, Sabbath, she reported that James "spoke with great freedom and power." The diary entries for the week that followed are enlightening as to her life and activities in Battle Creek: Sunday, March 23, 1873. 2BIO 377 5 Spent some time in the office preparing matter for Reformer. Spoke in the evening to a full house with some freedom. Took dinner at Brother [Harmon] Lindsay's. Monday, March 24, 1873. 2BIO 378 1 Spent the day at the office, preparing matter for the Reformer. We took dinner at Brother Ings's. We advised them to remain at Battle Creek. They thought of returning to Iowa if they could not be a help in Battle Creek. We do not wish to lose their influence here. Returned to office again to continue to prepare matter for Reformer. Tuesday, March 25, 1873. 2BIO 378 2 Was at the office most of the day, preparing matter for the Reformer. Wednesday, March 26, 1873. 2BIO 378 3 It is a very stormy day. I arranged my writings. My husband sent for me to take dinner at Brother Kellogg's. It was very cold and stormy. It looked imprudent to go out, yet I ventured. We had a pleasant visit with Brother Kellogg's family. Had a good hygienic dinner. Borrowed a book to select piece for Reformer. In the afternoon was at the office, selecting pieces for my department in Reformer. Returned home. In evening had an earnest praying season for Sister Abbey. Thursday, March 27, 1873. 2BIO 378 4 I designed to spend the day in writing. Just as I was about to engage in my writing, Sister Comings came. I visited with her quite a while, then went to the institute with Emma for treatment. My husband came for me to ride and I did not take treatment. Rode down to the city.... Took dinner with Brother and Sister Van Horn. Had a pleasant visit with them. Returned home. Stopped at the institute a short time and returned home and engaged in writing. 2BIO 378 5 Dr. Russell called in evening, before leaving for an urgent call to Wisconsin from Brother Sanborn. We had a pleasant interview with Dr. Russell. Elders Andrews and Haskell spent the evening with us. Tarried overnight. Friday, March 28, 1873. 2BIO 378 6 It is raining. My husband spent the day at the office. He brought me two letters, one from Elder Loughborough, with two letters copied that he had received from Brethren Stipp and Stockton. My husband came home with Sister Lampson. We had a pleasant visit. Sister Lampson dined with us. I have forty-eight pages completed for the Health Institute. My head is weary. Received a good letter from Will Walling. He urges us to come and stay with him in the summer and I think we shall do so. Sabbath, March 29, 1873. 2BIO 379 1 It is a blustering day. My husband attended meeting. I did not. I wished to speak to the brethren and sisters of San Francisco. I wrote sixteen pages--to Elder Loughborough, six pages; to Brother Diggins, ten pages; also wrote Brother Stockton two pages. 2BIO 379 2 My husband spoke to the people with freedom. In the afternoon [I spoke]. Brethren came in after meeting. Sister Butler came to visit us. Brethren Andrews and Haskell called. I read to them the letter written to Brother Diggins. We had a season of prayer of considerable interest.--Ibid. A Place to Write at the Publishing House 2BIO 379 3 And so it was from day to day. On Monday, April 7, she had an interview with the physicians at the Health Institute and noted in her diary: 2BIO 379 4 I read forty-eight pages of manuscript, testimony for the physicians and helpers. This was a severe task to me, a work I did not love.--Manuscript 6, 1873. 2BIO 379 5 The Health Institute and its interests were close to Ellen White's heart. This stemmed back particularly to a time of crisis in the history of the institution mentioned in August by James White: 2BIO 379 6 About four years since [i.e., ago], by bad management, the Health Institute and the Reformer were brought into most discouraging circumstances; so much so, that we at one time decided in our own mind that the property must be sold, and after paying heavy debts, a small percent be refunded to stockholders. The prospect was most gloomy. Mrs. White had made important statements, upon high authority, relative to the institute and its work, the fulfillment of which seemed doubtful. 2BIO 379 7 But at the very time when the prospect looked the most doubtful, when we were bowed at the family altar, the Spirit of the Lord came upon us, faith revived, and with a clear presentiment of the future prosperity of the institute, we gave this testimony in the hearing of our family, while still bowed on our knees, "God will yet vindicate all that His Spirit has testified of the prosperity and usefulness of our Health Institute."--An Earnest Appeal, pp. 42, 43. 2BIO 380 1 After mentioning specific measures taken to save the institution, including upgrading the Health Reformer, which would help to draw guests to fill its rooms, he stated: 2BIO 380 2 We also united our efforts at the Health Institute as counselors, and often spoke to the patients in the parlor as we could steal a half hour from other pressing duties.--Ibid., 43, 44. 2BIO 380 3 This describes well a phase of their activities in Battle Creek following the General Conference session, but Ellen White concluded that if she were to get much writing done she must have a place of seclusion away from their home. A room was found at the Review office that she could use, and this was soon carpeted and fitted up nicely for her work. On Friday, April 11, Willie White--who had just completed his six months' course of studies at Dr. Trall's Hygeo-Therapeutic College at Florence Heights, New Jersey, with his brother Edson--returned home. They brought with them diplomas inscribed on sheepskin, conferring the "Degree of Doctor of Medicine," with the "rights, privileges, and immunities pertaining to the legalized practice of medicine" (DF790, W. C. White historical papers). Their parents, who had sent the two young men to the medical school, advised them that this was a good start, one that Dr. M. G. Kellogg had taken, but they should not venture into the practice of medicine without further training. They did not disregard this counsel. 2BIO 380 4 James and Ellen did not intend to remain long in Battle Creek. At the time they owned two houses there, one close to the institute, mentioned as the old one on the corner, which they thought they had sold when they moved to Greenville in 1867, and the newer one built for them right after the Wright camp meeting when they were persuaded to return to Battle Creek and make their home there. On April 1, 1873, they sold their home on the corner to C. W. Comings, one of the "picked" businessmen who had moved his family to Battle Creek to assist in the work at headquarters. 2BIO 380 5 On Monday, April 21, as the Comingses moved in, they arranged to let the Whites temporarily have a bed in the parlor. But that evening, after attending a meeting of the literary society and a meeting of the directors of the Health Institute, the Whites decided to occupy a room in the institute. The next morning, April 22, the ground was covered with four and a half inches of snow. James and Ellen White had breakfast at the Abbey home and then walked to the office. They were to have dinner at the Ginleys. The Fourth James White Stroke of Paralysis 2BIO 381 1 Ellen described what transpired: My husband was expected to be there, but when I arrived at Brother Ginley's I was surprised to find my husband not there. Brother Ginley went to the Health Institute, expecting to find him there, but no. He went to Brother Abbey's to see if he was there. Word was returned that he was too faint to come to dinner. I then sat down with Brother Ginley's family. 2BIO 381 2 I had taken about half my dinner when a messenger came with the word my husband had another shock of paralysis. I hastened to the house and found my husband's right arm partially paralyzed. We anointed with oil and then engaged in prayer for his recovery. The Lord came near by His Holy Spirit. My husband was greatly blessed. His arm was strengthened. We felt assured that by the blessing of the Lord he would recover. We moved to the institute. My husband feels cheerful and happy. He now is settled in regard to his duty to drop everything like burdens at Battle Creek and spend the summer in the Colorado Mountains.--Manuscript 6, 1873. 2BIO 381 3 The stroke, while more severe than the previous two, was not as crippling as the first one he suffered in August, 1865. The next day, although it was chilly, they rode out, and there was evidence that James was exercising his mind. He was soon able to engage in various activities, but with impaired strength, and at times with considerable suffering. It was clear now to everyone that he was working on too narrow a margin to remain in Battle Creek. James and Ellen fixed their eyes on Colorado, but it was too early in the year to go to the mountains, and there were matters in Battle Creek that they needed to care for. So they stayed on, Ellen continuing with her writing and James spending some time at the office and in committees, and both of them speaking occasionally in the church. 2BIO 382 1 Things would perhaps have been much simpler had the president of the General Conference, George I. Butler, resided in Battle Creek. But his home was in Mount Pleasant, Iowa, and he visited Battle Creek only occasionally. The negative attitudes of Uriah Smith, which were to continue until mid-September and even led to his being dropped from his Review responsibilities (Manuscript 7, 1873), cast a dark shadow over the local Adventist community. Planning for the School and the Institute 2BIO 382 2 Tuesday, May 6, 1873, was a day of special interest. Butler was in town. Ellen White described the activities of the day: 2BIO 382 3 We have a beautiful morning. We had prayers and then set about the duties of the day. The directors and trustees [of the Health Institute] ride out to the lake to consult and pray over matters. We conversed over important matters and came to good conclusions. After talking a while, we spread out our food upon the tablecloths upon the ground. We placed upon the cloth our good hygienic food and we enjoyed our food much. 2BIO 382 4 We had much conversation after dinner in regard to the success of the work and the extended efforts we should make. We had a free, profitable talk and then we bowed before God and had a season of prayer. 2BIO 382 5 I spent the time from morning until eleven o'clock writing. We returned from the lake. Selected cloth at Salisburys' for James--a coat. Brother Butler is here and went to the lake with us. He has come in a good time. 2BIO 382 6 We have many important matters to settle in regard to the location for school buildings, and the location of the institute. We are contemplating the ground. It is a most desirable place for buildings for school and institute.-- Ibid. 2BIO 382 7 Sunday, May 11, James was not at all well. Ellen could see that they must both have rest and concluded that every hour they remained in Battle Creek was a positive danger to his life. They decided to drive over to Potterville and camp there for a time. Ellen declared their 19-year-old horses to be as true as steel. The journey seemed to bring relief, and at noon they stopped beside the road and built a fire for their dinner. On Tuesday James suffered another light stroke, but they were able to pitch their tent in Brother Sawyer's orchard on a plank floor that he laid for them. The Sawyers did everything they could for the Whites' comfort, bringing carpet, stove, bedstead, washstand, looking glass, and chairs (Ibid.). But they could not get their minds off Battle Creek and the problems there, and on Friday they drove back and both were soon involved in their several tasks there. 2BIO 383 1 Among the accomplishments were the laying of plans for the operation of the school until permanent plans could be worked out. The Review and Herald would soon be in need of a third building to take care of its operations, so it was decided to erect a third building at once between the two in use, connecting them together in one combined unit. The erection of this building in the summer of 1873 opened the way for the school to continue in September with increased enrollment. 2BIO 383 2 There were good days and days not so good for James White through the spring months. Thursday morning, June 5, they reached the point where they knew they must make some decisions. In her diary she wrote: 2BIO 383 3 My husband had an ill turn. We had a season of prayer in our chamber. We called the brethren together and had a season of prayer for more clear understanding of duty. I felt that it was my duty to go to the Iowa camp meeting. We had two praying seasons. We finally decided to go on the morning train. We had to make hasty preparations. We had ample time to get to the cars. We waited three quarters of an hour for the western train. My husband improved in health and spirits as he journeyed.--Manuscript 8, 1873. The Iowa camp meeting was being held close to Washington, Iowa, where they had their hideaway home. Getting away from Battle Creek brought relief. By Friday noon they were on the campground. James White spoke in the large tent Friday night, and Ellen White on Sabbath afternoon and again in the evening. In all, James preached four times and Ellen five times (Ibid., June 24, 1873). Tuesday morning, seemingly quite refreshed, James and Ellen 2BIO 384 4 White were on the campground early. She wrote of the meeting: 2BIO 384 1 My husband addressed the people and gave important testimony in favor of the Health Institute and [Publishing] Association. I then bade them farewell with these words of warning, to watch as they returned home and not leave Jesus behind as did Joseph and Mary when they returned from Jerusalem. There was much tenderness of feeling in the congregation. We then bade them all farewell and returned to our home to rest.--Manuscript 8, 1873. A Few Weeks in Their Washington Home 2BIO 384 2 They soon discovered they were much worn for their camp meeting labors. Earlier it had been announced through the Review that they hoped to attend the four western camp meetings (Ibid., May 6, 1873). What should they do? "We walked out in the orchard," wrote Ellen White, "and had a season of prayer." She added: 2BIO 384 3 We feel very anxious to know our duty. We do not want to make any wrong move. We need sanctified judgment and heavenly wisdom to move in the counsel of God. We cry unto God for light and grace. We must have help from God or we perish. Our earnest cry is for the direction of God's Holy Spirit. We dare not move in any direction without clear light.--Manuscript 8, 1873. 2BIO 384 4 Ellen pressed on with writing for the Health Reformer and Youth's Instructor, and got some work done on the life of Christ. Some of the chapters for this were now appearing as articles in the Review. James busied himself around the little farm and did some writing. Willie was with them and gave his father massage treatments. After a couple of weeks in Washington, they felt the time had come to start for Colorado. Lucinda Hall joined them, and Sunday she and Willie did most of the packing for the summer in the mountains. Monday afternoon, June 23, they took the train for Denver, Colorado. ------------------------Chapter 26--(1873) Colorado Interlude 2BIO 385 1 It was seven-thirty Wednesday evening, June 25, 1873, when the party of four, James and Ellen White, Willie, and Lucinda Hall, reached Denver. They were cordially received at the Walling home. Thursday and Friday they made preparation for the summer in the Rocky Mountains. To ensure comfortable beds, they arranged to have two hair mattresses made, and bought pillows. Mr. Walling came from the mountains Sabbath afternoon and found the visiting party in the city park enjoying the Sabbath rest. After the Sabbath they started out for Golden City, in the mountains (Manuscript 8, 1873). Late Sunday afternoon they were at Walling's Mills and getting settled in the cottage that was to be their home for the summer. In a letter to Edson written on Thursday, July 3, Willie described their situation: 2BIO 385 2 We are here at Walling's old mill, two miles from where he is now operating. It is a good house which he lets us have the use of. There are a parlor, dining room, kitchen, two bedrooms, and a sort of underground room, which serves as buttery and cellar below, and two bedrooms above. 2BIO 385 3 We are nearly settled. Walling lends us nearly all the furniture we need. Day before yesterday we awoke in the morning to find an inch of snow on the ground and the thermometer two degrees above freezing. How is that for the first of July? ... 2BIO 385 4 Father is quite well and cheerful. He is tinkering up shelves, bedsteads, et cetera, and keeps busy most all the time.... July 4. Father and I have been mending fence today. Expect Walling will lend us a horse as soon as the pasture fence is mended.... Guess I shall plant some garden next week.--In Carrie Johnson, I Was Canright's Secretary, pp. 35, 36. 2BIO 386 1 Before long they were in a leisurely paced routine, with reading, writing, and recreation in the beautiful setting of the mountains. They treasured copies of the Review, which came each week, and the monthly visits of the Health Reformer and the Youth's Instructor. Frequent letters from Battle Creek and from George Butler in Iowa kept them in touch with the activities and progress of the cause. Diary entries give us a picture of their devotional program: Wednesday, July 16, 1873. 2BIO 386 2 It is a beautiful day. We rested well during the night. We had our praying season in the family and also by ourselves upon the mountain. Thursday, July 17, 1873. 2BIO 386 3 After we had breakfast and prayers my husband and myself had a season of prayer in the valley. Friday, July 18, 1873. 2BIO 386 4 It is a beautiful morning. After breakfast and prayers with the family my husband and myself walk out and have a praying season alone in the valley.--Manuscript 9, 1873. 2BIO 386 5 As they were walking in the woods Sabbath afternoon, July 12, they found some wild strawberries, the first of fresh fruit that they would enjoy. Sunday they picked a quart. From then on there was almost a daily picking of strawberries, sometimes several quarts. As these tapered off, there were raspberries in even greater abundance. This delighted the fruit lovers in a country where imported fruit was scarce and very expensive. The Visit of Dudley and Lucretia Canright 2BIO 386 6 On Friday morning, July 18, Dudley and Lucretia Canright, with their 15-month-old daughter, Genevieve, were at the Black Hawk station waiting to be taken to the White home. Willie met them at the station with transportation. There was a carriage, drawn by Sandy, for the Canrights, and Walling's wagon, pulled by the two horses, Elephant and Bill, for the Canright trunks. "We were very happy to meet them," wrote Ellen White. "They have a very interesting little girl."--Ibid. The day was beautiful, and the Canrights were soon exploring the mountains and picking strawberries. Dudley was exhausted from diligent labor through a Minnesota winter, and he was suffering from difficulty with his throat. James White greatly admired Canright; it was a natural gesture to invite them to come to the mountains and join them in regaining their health. The two families enjoyed worshiping, hiking, horseback riding, and picnicking together. James and Ellen White and Canright were also busy in writing; all enjoyed reading, especially the denominational journals as they came fresh from the Review office. 2BIO 387 1 The evening after the Sabbath, August 9, James White fell ill, so ill he could not sleep till after midnight. The next day it rained, and too many people were in too small a space; one was a worn-out patriarch, and another a whining toddler. Tensions developed, and irritability soon manifested itself. Canright was not known for his patience; as he later referred to the experience, he recalled: 2BIO 387 2 I told the elder my mind freely. That brought us into an open rupture. Mrs. White heard it all, but said nothing.--Seventh-day Adventism Renounced, p. 42. 2BIO 387 3 There were weaknesses in Canright's character, the knowledge of which had come to Ellen both by revelation and observation, but she had not found an opportunity to discuss the matter with him. Now seemed to be the time to talk some things over. In her diary for Sunday, August 10, she mentioned that they had some talk with Brother and Sister Canright, and Monday they had some further conversation. The diary states: 2BIO 387 4 We had still further conversation with Brother and Sister Canright. They both rose up and resisted everything we said. I feel so sorry.--Manuscript 10, 1873. 2BIO 387 5 The experience led to a setback for James White, and he suffered a night of illness. The next day there was a need to continue the interchange. Of this Ellen White noted: 2BIO 387 6 We felt it duty to have some conversation with Brother and Sister Canright. He was well stocked with unbelief, ready to pour out his complaints upon us and I think anyone who would give him an opportunity. We said some plain things to them.--Ibid. 2BIO 388 1 The Canrights moved out, going to the home of a Brother Tucker. During the next few days Ellen White wrote a lengthy communication to them, opening with the words: 2BIO 388 2 For some months I have felt that it was time to write to you some things which the Lord was pleased to show me in regard to you several years ago. Your cases were shown me in connection with those of others who had a work to do for themselves in order to be fitted for the work of presenting the truth.--Testimonies for the Church, 3:304. 2BIO 388 3 The entire communication may be read in Testimonies, volume 3, pages 304 to 329, under the title "To a Young Minister and His Wife." Canright was described by Butler, who knew him well, as one who "never could bear reproof with patience, or feel composed when his way was crossed" (in Johnson, op. cit., p. 34). Shortly thereafter, the Canright family was in California, and within a few months, during which the two families carried on some correspondence, confessions were made, forgiveness requested and given, and difficulties ironed out. All were soon working together building up the cause of God. Another Trip to Middle Park 2BIO 388 4 James and Ellen White were delighted with their Colorado situation and kept busy with their writing and their recreation. They were soon considering spending the winter there, and starting to plan accordingly. They had talked some of taking another trip over the Snowy Range and spending a few weeks at Grand Lake, only a few miles from Hot Sulphur Springs, where they had camped the year before. Suddenly, Mr. Walling appeared on Sunday morning, September 14, and said he was ready to take them to the Park. "He hurried us all up," wrote Ellen White, "and we were all packed, about ready to start at eleven o'clock."--Manuscript 11, 1873. The trip was much like the one before; they spent three weeks camping by Grand Lake. They returned to their mountain home Tuesday evening, October 7, just ahead of a storm of wind and rain and snow (Manuscript 12, 1873). Wrote Ellen White in her diary on Wednesday morning: 2BIO 388 5 We rested well during the night. It was quite a luxury to rest upon a bed, for we had not done this for twenty-three nights. We feel very thankful that we are at home. There is a severe storm of wind, uprooting trees and even tumbling over outhouses.... Yesterday when we crossed the range it was warm as summer, but this morning we see the mountain range is covered with snow.... Mr. Walling took breakfast with us. Sister Hall went to Mrs. Laskey's for the two children of Mr. Walling, Addie and May. They are again with us.--Ibid. 2BIO 389 1 Willie returned to Battle Creek to enter school. There was considerable conversation in the days that followed as to future plans. Should they go back to Battle Creek, or should they stay in Colorado through the winter, or should they go west to California? On Monday, October 20, they received a number of letters from Butler. Tuesday it began to snow, and Wednesday morning, October 22, Ellen wrote in her diary: "It is like a cold January morning. The snow lies upon the ground six inches deep."--Ibid. They spent the day writing letters--James writing at length to Butler. James White Proposes Broad Plans for the Cause 2BIO 389 2 The several months spent in Colorado had given James White an opportunity to stand back and survey the cause as a whole. As he did so he wrote several articles for the Review, proposing daring and broad steps in advance. In late August, as Ellen White had completed copy for Testimony No. 23, which carried an extended article entitled "The Laodicean Church," James White appended a forty-seven-page statement he titled An Earnest Appeal, addressed to a broad group, "The General Conference Committee, the 'Picked Men' at Battle Creek, the Committees of the State Conferences, and the Officers of the Several Branches of Our Tract and Missionary Society." This separately paged statement opens: 2BIO 389 3 We take up our pen to address you with assurance that the Lord has been leading out our mind to consider the present condition of our people, and the wants of the cause, such as we never felt before. In our Rocky Mountain retreat, we have taken time to review the whole ground of our position. We have surveyed the entire field of labor, and have considered our own condition before God, and that of our people.... 2BIO 390 1 At our early season of prayer this morning, August 20, as we retired from the family by ourselves, to especially seek the Lord, as has been our custom since we have been in the mountains, Mrs. White's feelings were with ours in the strongest assurance that the hand of the Lord had separated us from His people for a while, to improve our health, and to gather spiritual strength, and clear light as to the condition and wants of the cause.--An Earnest Appeal, p. 1. 2BIO 390 2 He mentioned first the publishing work and the need of literature in the principal languages of Northern Europe, spoken and read by many who had come to American shores. Then he laid out, in more detail, broad publishing plans: 2BIO 390 3 We have recently been looking over the broad field relative to our publishing interests. We think the time has come to stereotype our standard books, pamphlets, and tracts, and at the same time take two sets of plates, one for a branch office on the Pacific Coast, and one for the Atlantic. This would reduce the cost of our publications, and the need of capital and office room in Battle Creek.... The day is not far distant when our publications will be printed from duplicate plates, both on the Pacific and Atlantic coasts. This will greatly reduce our typesetting, and our heavy freights on publications from the interior to the east and to the west. 2BIO 390 4 God is willing to do great things for His cause on the Pacific Coast.... The General Conference Committee is disposed to extend the work up the coast, to Oregon and Washington Territory. The friends of the cause on the Pacific Coast should have the cash ready to liberally help establish a branch office and health institute on their coast in 1874. 2BIO 390 5 We would here state that those who may regard these suggestions as extravagant should understand that little has ever been accomplished in our cause without laying plans, and without persevering efforts to execute them.--Ibid., 18, 19. 2BIO 390 6 He called for the responsible men in Battle Creek to move ahead quickly with the development of the school there, and for enlarging the Health Institute to accommodate three hundred guests. He pointed out that there was a need for two new power presses in the Review Office and more capital with which to operate. Then he made a bold proposal: 2BIO 391 1 The General Conference should expend, before the close of 1874, the sum of $20,000 in the preparation, translation, and publication of works in the German, French, Danish, and Swedish languages. And the General Conference must extend its missions to Europe, to the Pacific, and, in fact, in all directions, as far as the calls can be supplied.-- Ibid., 29. 2BIO 391 2 Testimony No. 23, to which this appeal was attached, was in the field by mid-September and was penetrating the thinking of Adventists. S. N. Haskell was the first to respond, in the Review and Herald of October 21. Butler followed. In the meantime letters had been passing back and forth between Butler and White regarding the early calling of the General Conference to implement some of these plans. From his Mount Pleasant home in Iowa, Butler wrote on October 24 an article for the Review he titled "Testimony No. 23, and Bro. White's Address," in which he declared: 2BIO 391 3 I shall not feel satisfied unless I say a few words in regard to it. Being one of those who firmly believe these testimonies to be from God, I feel a great interest that they should be read by our people, and carefully considered. 2BIO 391 4 If it is granted that God is giving us light from heaven in regard to the duties and dangers of the present hour, the importance of our considering it well cannot be overestimated.... This last warning from the Lord sets before us our peculiar dangers in the plainest light. These dangers I know exist among us. We are in the lukewarm state, brought to view in the Laodicean church of Revelation 3. While we should be the most zealous church existing on the earth, or that has existed for eighteen centuries, we are mostly asleep.--The Review and Herald, November 4, 1873. 2BIO 391 5 Closing his remarks on the Testimony articles, he stated, "This testimony to the church is just the thing we need at this hour. Shall we heed it?" Then he turned to the address of James White bound into the same pamphlet. Concerning its message, he wrote: 2BIO 391 6 We are in the fullest sympathy. We are not ignorant of the fact that he has laid out before us an immense amount of work. Neither do we believe mere human agencies can ever accomplish it alone.... We believe God has a special work for these last days, and that work must go to "peoples, nations, tongues, and kings." It is worldwide.--Ibid. 2BIO 392 1 Pointing out the importance of working with "some definite object in view," he committed himself, issuing a rallying cry of "Courage in the Lord." Butler then hastened to Battle Creek to meet with the two other members of the General Conference Committee to consider the steps to be taken. 2BIO 392 2 On October 23 James White sent from Black Hawk a telegram urging that the General Conference session be scheduled for November 14 to 18 (Manuscript 12, 1873). The committee adopted those dates for the session. The Review of November 4 carried the notice, and on the editorial page Butler explained the hasty arrangements. 2BIO 392 3 There has been considerable said in the Review in regard to Brother J. N. Andrews' going to Switzerland this season to look after the wants of the cause there, to attend to the extension of missionary operations in Europe, and to qualify himself by an understanding of the French and German tongues to aid in the preparation of works in those languages.--Ibid., November 4, 1873 2BIO 392 4 The matter of our denominational school must be considered immediately.--Ibid. 2BIO 392 5 The interests of our Tract and Missionary Societies should also be considered.... Do we need a paper to be connected with this enterprise?--Ibid. 2BIO 392 6 We especially need to consider those questions to which Brother White has called the attention of our people relative to placing the cause upon a broader basis by enlarging our institutions, establishing branches of them on the Pacific Coast, and looking after these interests generally.--Ibid. 2BIO 392 7 For the Whites in Colorado, there were several days of anguish trying to decide whether to attend the session or go directly to California, taking Lucinda Hall and the two Walling children with them. They decided for California. Walling had urged them to care for the girls. The mother of the children had "pursued her course of fretting and scolding her husband," wrote Ellen White, until she had "weaned his affections from her." Walling insisted that they take the children to California with them, and the mother reluctantly consented (Manuscript 13, 1873). 2BIO 393 1 This decision having been made, that evening, Thursday, November 6, they took the train in Denver for Cheyenne, Wyoming, presumably to catch the overland train the next day for San Francisco. But that night, feeling impressed that they should follow another course, James went to the front of the coach to meditate and pray. Of the experience he wrote: 2BIO 393 2 We felt a power turning our mind around, against our determined purpose, toward the General Conference to be holden in a few days in Battle Creek. 2BIO 393 3 In our mind we debated the probabilities of another shock of paralysis which would doubtless prove fatal, and decided that we would not count our life too dear to risk all in doing the will of God. And with this consecration, we became very happy before our train reached Cheyenne. 2BIO 393 4 It was then midnight, and after a few hours' sleep at the depot hotel, we laid the matter before Mrs. White, who for the first time seemed willing to risk another journey to the scene of our toils, trials, sicknesses, and sufferings. And in a few hours we were repacked, Sister Hall on her way to San Francisco to make ready for us at Santa Rosa in about ten days, as we supposed, and we ticketed and checked for Chicago. At Battle Creek we were greeted heartily, not only by our denominational friends, but by businessmen and leading citizens.--Ibid., December 30, 1873 2BIO 393 5 When the twelfth annual session of the General Conference opened on Friday morning, November 14, at nine o'clock, James and Ellen White were there. The 1873 General Conference Session 2BIO 393 6 Friday morning was occupied with the organization of the conference and the appointment of committees. Following this, Butler and White each made some remarks, thought by J. N. Andrews, editor of the Review, to be timely and appropriate. He noted the evident presence of the Spirit of God in an unusual measure. Since Uriah Smith's confessions and reconsecration of heart and life to the cause a few weeks before, [The precise cause of smith's disaffection and the unfortunate consequences that brought a blight upon the cause is not revealed in available documents, but there are several inferences here and there that three factors were present: James White's letters, which he felt were unjustifiably severe; messages of counsel from Ellen White that he felt were not really called for; and open criticism of James and Ellen White, which had a baleful harvest.] the atmosphere in Battle Creek was changing. Everyone seemed to sense it, and it was to become more evident as the meetings of the session got under way. 2BIO 394 1 At two o'clock Friday afternoon, James White gave what might be considered the keynote address, explaining that the conference was called early to consider such pressing matters as extending the work on the Pacific Coast, sending a missionary to Switzerland, and undertaking the establishment of a denominational school. 2BIO 394 2 Sabbath services were deeply spiritual services, setting the mood for the whole session. J. N. Andrews reported: 2BIO 394 3 Sabbath morning we met at nine o'clock for social worship. But Brother White was led out to speak at length words of exhortation, instruction, encouragement, and admonition. The Spirit of God especially attended them to all present. 2BIO 394 4 At ten thirty Sister White spoke on the temptation of Christ. The discourse was full of instruction and of the deepest interest. 2BIO 394 5 In the afternoon Brother White preached on the unity of the people of God, the perpetuity of spiritual gifts, and the sacred nature of our work. All hearts were deeply touched. 2BIO 394 6 Then followed an hour of testimonies, in which the Spirit of God rested down in a very special manner. The remarks of Brother Uriah Smith cheered all hearts. 2BIO 394 7 In the evening Brother Butler read an essay, a portion of which appears in this number of the Review, setting forth the fact that in every important work which God has committed to His people to perform, He has raised up and qualified men to lead in the accomplishment of the same, and showing the duty of the church to strengthen the hands of those upon whom such responsibilities are laid. There was perfect unanimity of opinion and of feeling in the discussion of this subject.--Ibid., November 18, 1873 2BIO 395 1 Butler cherished a high regard for James White and greatly admired his vision and unique leadership. As Butler's message was turned over in the hearts of the delegates, they gradually saw that he was taking the position that one man, regardless of his title, was to be recognized as the visible leader of Seventh-day Adventists, as Moses was the visible leader of the Hebrews; this, of course, pointed to James White. The perils of this philosophy were not at the moment seen, but in time they would have to be reckoned with. White was now riding the crest of the wave of popularity, and Butler was quite willing that he should. 2BIO 395 2 One of the early actions of the session read: Resolved, That we fully endorse the position taken in the paper read by Elder Butler on leadership. And we express our firm conviction that our failure to appreciate the guiding hand of God in the selection of His instruments to lead out in this work has resulted in serious injury to the prosperity of the cause, and in spiritual loss to ourselves. And we hereby express our full purpose of heart faithfully to regard these principles, and we invite all our brethren to unite with us in this action.--Ibid., November 25, 1873 Other Conference Session Actions 2BIO 395 3 The session had been called on short notice, and the agenda consisted largely of the propositions and suggestions made by James White. After the election of officers and the General Conference Committee, attention was given to the large issues. George I. Butler was reelected president, with Sydney Brownsberger to serve with him as secretary and E. B. Gaskill as treasurer. The General Conference Committee would be G. I. Butler, S. N. Haskell, and Harmon Lindsay. One action called for the Executive Committee "to take steps for the speedy publication of tracts and periodicals in other languages." Believers were to be reminded of the importance of dress and health reforms. Other actions called for consolidating the interests of the Tract and Missionary Societies of the State conferences into a general organization and for the General Conference to prepare or have prepared "a work giving our reasons for believing the testimonies of Sister White to be the teachings of the Holy Spirit." 2BIO 396 1 While high on the list of matters calling for urgent consideration were the developing work on the Pacific Coast and the sending of a missionary to Europe, there is no record of specific actions relating to either of these. It was different with the proposed school: 2BIO 396 2 The Conference Committee, having been entrusted with the matter of raising funds for a denominational school, reported through the chairman. Fifty-two thousand dollars have been pledged.... 2BIO 396 3 On motion, the president was authorized to appoint a committee of four to act with the Executive Committee of the conference, in the formation of an educational society preparatory to the establishment of a denominational school. The following persons were appointed: James White, Ira Abbey, J. N. Andrews, and Uriah Smith.--Ibid. 2BIO 396 4 The meetings of the session were held from Friday morning, November 14, to Thursday noon, November 20, with the mornings given to business and the afternoon and evenings to spiritual interests. When the conference was over, Butler declared, "I regard it as one of the most important meetings ever held among S. D. Adventists." He added: 2BIO 396 5 The importance of any meeting does not necessarily arise from the numbers of those present or the amount of discussion and speechmaking connected with it, but, rather, upon the weighty matters decided upon, and the spirit of union and love prevailing among those in attendance.--Ibid. 2BIO 396 6 Two columns of the Review and Herald [a half page] were devoted to minutes of the conference. Double that space on another page was given to the outpouring of hearts of church leaders testifying to the unity and good relationships among workers. 2BIO 396 7 J. N. Andrews commented in his report: The hearts of the servants of God are more closely united in the bonds of Christian love, and probably there had never been a time when such perfect unanimity of feeling and of judgment has existed as at the present time.--Ibid. 2BIO 397 1 George I. Butler, writing of the work of the Spirit of God in leading to unity, declared: 2BIO 397 2 Never were there such clear evidences that God's Spirit was cementing hearts which have been more or less divided. Never were the principles so plainly seen before, upon which true union must be founded. These things cause our hearts to rejoice. And we have no hesitation in saying they will cause a thrill of joy in the hearts of the true friends of the cause from Maine to California.--Ibid. 2BIO 397 3 Under the title "Blessings Acknowledged," J. H. Waggoner declared: 2BIO 397 4 I wish to add my cheerful testimony to that of others in regard to the blessed and heart-cheering meetings which have been held in Battle Creek. From the first, it was evident that the Lord had been preparing His people to take a more decided stand for union of heart and action in this sacred work.--Ibid. 2BIO 397 5 Uriah Smith's testimony was a veiled confession, significant and reassuring. He headed it "'Prepare Ye the Way of the Lord.'" He referred to Paul's admonitions in 1 Corinthians 1:10 and Philippians 2:2, calling for all to "speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment" and admonishing believers to be "likeminded, having the same love, being of one accord, of one mind." Bringing the matter home, he said, 2BIO 397 6 But that true blending of spirit and union of heart, contemplated in the texts above referred to, is what has been wanting.... This may not be the time or place to enter into particulars as to the causes, manner, or extent of the failures that have ...been made. Suffice it to say that these are in a measure, at least, seen and felt. And there is seen also the necessity of immediately taking hold to remedy the evil, and there is no lack of determination to do it. 2BIO 397 7 And the progress that has been made in this direction is one of the encouraging features of our recent meetings. The work is being done ...on the basis of new principles, or principles newly seen, which will enable all to act understandingly, and which, therefore, gives cheering promise that it will be real and permanent.--Ibid. 2BIO 398 1 Butler was overjoyed as he looked back at the session, and wrote: "Things which have long caused great perplexity and discouragement seem now to be passing away.... There seems to be a clearer understanding of the causes of past difficulty than ever before, and a determination to avoid them for the future." He added: 2BIO 398 2 The visit of Brother and Sister White among us has been productive of great good to the cause. Never was a visit more opportune than this. Indeed, it seemed to be a special providence of God. 2BIO 398 3 In conclusion, I wish to express the profound gratitude of my heart for the goodness of God to us, and for the clear evidence which has been given that the Guiding Hand is leading in this work. We have no cause for discouragement while this is seen in our midst. The work is onward. Let us close up the ranks, take our position on the Lord's side, and move on in our work till victory crowns our efforts.--Ibid. A Special Ceremony 2BIO 398 4 James and Ellen White stayed over in Battle Creek for the Sabbath, a day set apart for fasting and prayer. After the morning preaching service, there was an election of officers for the Battle Creek church. The record is: 2BIO 398 5 Although Brother White is not expected to be a resident of this city, after a few days, for some months to come, he was, by unanimous vote, requested to assume the pastoral care of this church, and he acceded to the request.--The Review and Herald, December 2, 1873. 2BIO 398 6 This is perhaps understandable in the light of the philosophy of leadership advocated by Butler a week earlier, and the unity and good feelings engendered through the week. Uriah Smith and Harmon Lindsay were chosen elders, and M. J. Cornell and O. B. Jones as deacons. 2BIO 399 1 It was indeed an outstanding day in the experience of the Battle Creek church. After the election of officers a social meeting was held, and then a deeply interesting ceremony was conducted: 2BIO 399 2 The church having entered into solemn covenant with the Lord and with each other to hold up the hands of those whom God has called to lead out in the work, and to stand in the forefront of the battle, and that they would faithfully regard reproof, and be true helpers in the work of God, Brother Uriah Smith made some very impressive remarks proposing that the pen, the inkstand, and the paper to which they had attached their names should be laid up together as a memorial before God.--Ibid. 2BIO 399 3 Andrews reported the day's activities, stating that in the evening James White led out in the celebration of the ordinances, with some two hundred persons participating. "Brother and Sister White," he noted, "expect to leave immediately for California to spend a few months in the performance of important duties there." 2BIO 399 4 En route to the West Coast James and Ellen White stopped over for a few days in Chicago to rest at one of the hotels and do some writing. In a message he penned there, James declared: 2BIO 399 5 What we have witnessed of the good work of God the past six weeks we set down as good evidence that the Guiding Hand turned our course at Cheyenne, from the most desirable route to San Francisco, to the General Conference at Battle Creek.... 2BIO 399 6 As we look back upon the labors of the past few weeks, it is a matter of devout thanksgiving to the great Disposer of events that the cause at Battle Creek is settling upon a firmer basis, and that the minds and hearts of leading men are more firmly united in the great work than ever before.--Ibid., December 30, 1873 Uriah Smith Confessed Further 2BIO 399 7 In an editorial item headed "Personal," written just as the Whites left Battle Creek for the West, Uriah Smith wrote in confession: 2BIO 399 8 Many of us will ever look back upon the recent stay of Brother and Sister White with us with unfeigned pleasure. It has been a time when the Lord has signally worked. To see darkness and obstacles vanish from our path, as the mist lifts and silently clears away in the rising sunlight, has been an experience of exceeding joy, and will ever be a matter of grateful remembrance. 2BIO 400 1 The laborers who have attended the meetings now take hold of their duties in the various departments of the cause with such hope and courage, and buoyancy of spirit, and inspiration for their work, as they have never felt before; for union of heart, the only basis of all permanent prosperity and success, has been attained to a degree never before realized.--Ibid., December 23, 1873 The Butler Paper on Leadership 2BIO 400 2 The seeds sown by Butler in his Saturday night presentation at the General Conference session entitled "Leadership," introducing a concept seemingly favorably received, but hazardous, took root. Soon the full address was published in a pamphlet and distributed throughout the denomination. Over the next four or five years it was the occasion of discussion and concern. Basically, as James White later pointed out, it took the position that 2BIO 400 3 One man was to be recognized as the visible leader of Seventh-day Adventists, as Moses was the visible leader of the Hebrews; and what made this a very painful subject to us was the fact that the position was taken that we should be recognized as that leader.--Ibid., May 23, 1878 2BIO 400 4 When he started publishing the Signs of the Times in Oakland, California, in June, 1874, he devoted several editorials to the subject, opening his remarks by quoting Matthew 23:8,"One is your Master, even Christ, and all ye are brethren." He pointed out: 2BIO 400 5 Jesus addressed these words to the twelve, in the hearing of the multitude. And while they were a rebuke to the scribes and Pharisees, they were also designed to impress the disciples with the great truth that should be felt in all coming time, that Christ is the only head of the church.--The Signs of the Times, June 4, 1874. 2BIO 400 6 The influence of the Butler address was to be clearly seen at the next General Conference session. ------------------------Chapter 27--(1874) Progressive Steps in Evangelism in the Far West 2BIO 401 1 When James and Ellen White left Battle Creek for California on December 18, 1873, he was president of the Publishing Association, editor of the Review and Herald, and nominally pastor of the Battle Creek church--and in his heart inseparably linked with the institutions there. He had a very special interest in the developing denominational school that was meeting temporarily in rooms in the newly constructed Review and Herald third building. He was able to sit in with just one class of the new term before leaving the city. Uriah Smith had been restored to the editorial staff of the Review and actually was managing the paper. 2BIO 401 2 Across the continent at Santa Rosa in northern California, Lucinda Hall had set up housekeeping for the White family in a commodious rented home. The two nieces, Addie and May Walling, were with her. She was expecting James and Ellen White to come in late November. They finally arrived in San Francisco on Sunday evening, December 28, and were met the next day by J. N. Loughborough, president of the California Conference, now living at Woodland. Loughborough accompanied them to Santa Rosa, where he had called the officers of the California Conference to meet for a two-day council. 2BIO 401 3 Isaac and Adelia Van Horn had traveled west with the Whites, and they joined the worker-group meeting in Santa Rosa. Everyone rejoiced in the reports of the victories won in Battle Creek. The whole experience brought great relief and freedom to James. Then the group broke up, the workers returning to their fields of labor. Van Horn accompanied Loughborough to Napa, where the evangelistic work carried on largely by Canright was being bound off. James and Ellen set about getting settled. Then Sabbath came, the first of the new year; Ellen spoke to the believers in Santa Rosa, and again Sunday afternoon (Manuscript 2, 1874). 2BIO 402 1 A matter of early concern was transportation. For $220 James purchased a team of small, sound horses--a mare 4 years old, and her mother, 8. They purchased a used but "nice looking" covered carriage for $150 (Letter 4, 1874). Writing to Willie on Tuesday, January 13, Ellen reported that they were at work on "our Reformer articles and I have my article about ready for the Instructor" (ibid.). 2BIO 402 2 Ten days later she wrote again to Willie, a letter that she addressed "My Dear Son Clarence." Apparently in respect to Willie's approaching manhood, the parents decided to use his middle name, thinking it would add a bit of dignity. Most of the letters addressed to him through February and March were written to "Clarence." But as the pressure of work increased, Ellen dropped back to the familiar "Willie," and Willie it was for the rest of his life. 2BIO 402 3 In her letter of January 23, Ellen reported some inflammation in her eyes that made it impossible for her to read by candlelight. By being very careful she was able to get off her articles for the Reformer, Instructor, and the True Missionary. She added: 2BIO 402 4 Yesterday I brought out from my boxes the article upon the temptation of Christ, and looked it over. I set Brother and Sister Van Horn to copying it for publication, so you see we have made a little progress in the direction of my next volume.--Letter 5, 1874. 2BIO 402 5 Edited and enlarged, the manuscript made eleven articles, published in the Signs and then in the Review in 1874 and 1875. 2BIO 402 6 M. E. Cornell, since arriving in California in late 1871, pursued a hobby of gathering rock specimens. He spent a few days in the White home getting them ready to send to the Health Institute in Battle Creek. His report to the Review gives us another glimpse of the White home in Santa Rosa: 2BIO 402 7 I spent three days very pleasantly and profitably at the home of Brother and Sister White. I was greatly encouraged by their courage, and I rejoiced to find them in such good health and spirits. I was glad also to meet Sister Van Horn and Sister Hall. It seemed almost like being back in old Michigan, to see so many of the old hands in the cause. 2BIO 403 1 They all seemed to do what they could do to make this lone pilgrim feel at home with them, and they succeeded well. 2BIO 403 2 I noticed that all these were workers! There is not a drone in that hive. The very height of their ambition and pleasure seemed to be in doing what they could to advance the cause of present truth. Their zeal for God made me feel that I could do a little more in the good cause. From this on, I want to feel at the close of each day that I have done what I could.--The Review and Herald, March 10, 1874. 2BIO 403 3 A month earlier Loughborough, in a report to the Review, had written of what James and Ellen White were doing: 2BIO 403 4 We esteem it a great privilege to have in our midst Brother and Sister White, who during the rainy season are vigorously prosecuting their writings, and are even now giving us good counsel and aid in the work here; and when spring opens, and they have the opportunity of speaking to our people in different places, as the providence of God may indicate, they are prepared to greatly help our people.--Ibid., February 24, 1874 2BIO 403 5 Loughborough described well the situation in Santa Rosa for the first quarter of 1874. The Whites were but little in the field, and they concentrated on their writing. When the quarterly meeting [A gathering of believers from a given area for worship, exhortation, and the advancement of the cause, usually opening on a friday afternoon and extending through sunday, and convened once in three months.] was held in Santa Rosa over the weekend of February 6 to 8, James White threw himself heartily into the work. Writing to Willie, who was staying in the Brownsberger home in Battle Creek and attending classes, Ellen explained: 2BIO 403 6 Our quarterly meeting has closed. I was unable to attend the meeting, but there was little need. Brethren Canright, Loughborough, Van Horn, and your father were present and as the brethren had not heard Canright and Van Horn, we were anxious that they should take the time. Your father spoke twice. We had thirty at dinner, lodged eighteen and fed them straight through. The meeting passed off very pleasantly. Many things were discussed and settled. Brethren Van Horn and Canright go together to Oregon, week after next. 2BIO 404 1 Brethren Loughborough and Cornell will work together here on this coast this season, and your father and I will strike in here and there, following up the labor in new places. 2BIO 404 2 I do not think we will attend the eastern camp meetings this coming season. It is of no use to make child's play of coming to California and running back again.--Letter 10, 1874. In the White Home in Santa Rosa 2BIO 404 3 During those months in Santa Rosa, Ellen White wrote frequently to the children in Michigan--Edson and Emma, and Willie. Of paramount concern was James's health, now greatly improved but not what it once was. Concerning this, Ellen wrote on February 7: 2BIO 404 4 Your father is much stronger than he was one year ago. He is of excellent courage. He does considerable writing, takes care of two horses, harnesses and unharnesses them. He takes care of one cow, all but the milking. That Lucinda does.--Letter 8, 1874. 2BIO 404 5 The mail, of course, was a very important matter. The post office in Santa Rosa was located about a mile from where they lived (Letter 13, 1874). "Your father," she wrote, "gets up in the morning before breakfast and walks down to the post office with his mail." She added: 2BIO 404 6 I accompany him, but he walks so fast I have to exert myself considerably to keep up with him. It has generally been otherwise. He could not walk with me.... 2BIO 404 7 Your father does much writing night after night. He sits up until midnight writing. I do not think this is a good plan.--Letter 9, 1874. 2BIO 404 8 "We have plenty of house room," she wrote, "and all the furniture we need. We are comfortably situated."--Letter 8, 1874. "The continuous rains have hindered us from riding out and going about as we need, to mix in with our writing."--Letter 9, 1874. Not yet acquainted with the winter months on the coast in northern California, with their rain and fog, her judgment was that Santa Rosa, Petaluma, Woodland, and San Francisco were not places for invalids. "But," she wrote, "there are locations within thirty miles that have the reputation of being very healthy, the atmosphere light and pure.--Letter 8, 1874. 2BIO 405 1 James and Ellen White had become responsible for Addie and May Walling, and found some very judicious training necessary. "The little girls are doing well," she wrote on January 23; "May is rather delicate."--Letter 5, 1874. Four days later she wrote that she saw in them a temper and disposition of the mother, which needed to be carefully handled and corrected lest it grow upon them. She added: "We do not have much trouble with them."--Letter 7, 1874. On February 7 she reported: 2BIO 405 2 Our children are both well. We think they try to do right. We tell them that if they are naughty they cannot ride out with Uncle James. May does not fret now at being crossed. She seems to be under good control.--Letter 9, 1874. 2BIO 405 3 Later she noted, "Addie and May are chattering like blackbirds and I can hardly keep my mind on my writing."--Ibid. 2BIO 405 4 In mid-February she mentioned in a letter to Willie: You cannot live too plainly when you are studying so constantly. Your father and I have dropped milk, cream, butter, sugar, and meat entirely since we came to California. We are far clearer in mind and far better in body. We live very plainly. We cannot write unless we do live simply. 2BIO 405 5 Your father bought meat once for May while she was sick, but not a penny have we expended in meat since. We have the most excellent fruit of all kinds.--Letter 12, 1874. 2BIO 405 6 It would be well to mention that caution should be exercised in observing the particular articles of diet that appeared on the White table at different times and under greatly varying circumstances. While they were in the Rocky Mountains a few months earlier, where fruit was very scarce and vegetables limited and costly, fish from the snow-fed brooks and lakes constituted an important part of their diet. By and large James and Ellen White worked on the principle of making use of the best foods available, prepared in the best manner, all within the economic structure in which they operated. 2BIO 406 1 In the days of which we write, James and Ellen White, having accepted health reform, were vegetarians. But this did not preclude the occasional use of some meat, especially when nonmeat articles were not easily available. Ellen White took a positive stand in Australia in 1896, and from that time onward no meat appeared on her table; this soon included fish and fowl. When considering precisely what Ellen White ate and checking to see if this accorded with the main body of her teachings, the time, place, circumstances, and foods available to her should be taken into account. The reader must keep in mind that there was no easy nor simple refrigeration. Nor were there the cereal breakfast foods or vegetable protein foods we know so well, in existence. What Shall We Do? 2BIO 406 2 Heretofore the Whites had been very active, deeply involved in the workings of the cause. In Santa Rosa the winter rains dragged on, confining them largely to the house. James and Ellen White questioned whether they were following the right course. 2BIO 406 3 This thinking surfaced occasionally in letters to the children, as in a letter to Willie written February 15: 2BIO 406 4 Father thinks sometimes that he had not ought to have come to California, but remained in Battle Creek. Do you think so? You know what fears we have had in regard to his stay in Battle Creek. If all was well with Father, I would rather be in Battle Creek than in any other place, but the multiplicity of cares and burdens that devolve upon him there I think would soon use him up.--Ibid. 2BIO 406 5 This same restlessness showed up in her letter to Willie five weeks later: 2BIO 406 6 Father has been sick for several days with a bilious attack. Father talks sometimes of going to Colorado mountains. He thinks that Johnny [not further identified.] and you would like to come out and spend a few months. What do you think of this? ... 2BIO 407 1 Sometimes Father talks of going to our place in Iowa ...and we make that our home and have you and Johnny come and spend some months with us. What do you think of this proposition? Sometimes Father talks of taking treatments at the institute at Battle Creek. What do you think of this? ...I think Father ought to be where he can work out of doors and occupy his mind.--Letter 17, 1874. 2BIO 407 2 She then expressed what was on her heart: I want very much to go to the camp meetings the coming season. Oh, how unreconciled I feel to be doing nothing of any account, when I know I have a testimony for the people! I long to be at work and say or do something that will advance the cause of God.--Ibid. Developments that Brought Changes 2BIO 407 3 Soon circumstances brought about major changes. They made a visit to the church in San Francisco over the weekend of February 21 and 22 and received a hearty welcome. Both spoke Sabbath morning and Sabbath afternoon. Sunday morning they were taken in the Chittenden sailboat seven miles across the Bay to Oakland, where, with a team of horses, they were shown the city. "It is indeed," wrote Ellen White, "the most beautiful place I have seen in California." Enthusiastically she added: 2BIO 407 4 The shade trees by the sidewalks are many of them a variety of evergreens, trimmed as nicely as those in the yards in San Francisco. The fragrance of these evergreen cedars, fir trees, the trees of great beauty made the air fragrant with their perfume, as the rose-scented geraniums when we pluck the leaves. Flowers were in full bloom. 2BIO 407 5 We thought that this might be a very excellent place for the Health Institute and the branch offices [printing] on this coast. We think we may visit this place again soon. There is an excellent little company of Sabbathkeepers, about six in number, in this place.... 2BIO 407 6 We are now having the most beautiful weather.--Letter 16, 1874. 2BIO 408 1 The visit to Oakland planted some seeds in the minds of James and Ellen White. 2BIO 408 2 As the weather improved they were able to get out to other churches; they made a two-week visit to Napa, where James White dedicated the newly erected house of worship. Ellen White's Dream of April 1, 1874 2BIO 408 3 Cornell and Canright, who were studying plans for an evangelistic thrust with the California tent, were inclined to work the smaller towns. 2BIO 408 4 On the night of April 1 a dream was given to Ellen White. She wrote: 2BIO 408 5 I was given an impressive dream, in which was represented the instrumentality of the press in the work of giving the third angel's message to the world. 2BIO 408 6 I dreamed that several of the brethren in California were in council, considering the best plan for labor during the coming season. Some thought it wise to shun the large cities, and work in smaller places. My husband was earnestly urging that broader plans be laid, and more extended efforts be made, which would better compare with the character of our message. 2BIO 408 7 Then a young man whom I had frequently seen in my dreams came into the council. He listened with deep interest to the words that were spoken, and then, speaking with deliberation and authoritative confidence, said: 2BIO 408 8 "The cities and villages constitute a part of the Lord's vineyard. They must hear the messages of warning.... You are entertaining too limited ideas of the work for this time. You are trying to plan the work so that you can embrace it in your arms. You must take broader views. Your light must not be put under a bushel or under a bed, but on a candlestick, that it may give light to all that are in the house. Your house is the world.--3Life Sketches of Ellen G. White, 208, 209. Limited Evangelistic Plans 2BIO 408 9 Some three weeks later, James and Ellen White were in San Francisco, where they met Canright. They learned that he and Cornell were planning to conduct an evangelistic effort in Cloverdale, a town of two hundred inhabitants fifteen miles north of Healdsburg. James and Ellen White had Oakland in mind as the place for the summer evangelistic meetings. "Our people in Oakland," wrote Ellen White, "were very earnest for the tent to come there, and this seemed to be altogether a better place than Cloverdale."--Letter 20, 1874. Arrangements were made for Canright and White to meet at Healdsburg to consider plans. 2BIO 409 1 When James and Ellen arrived at Healdsburg, they learned that Canright and Cornell had assembled their equipment at the Bond home near Healdsburg and had gone on to Cloverdale. Now it was up to James and Ellen White to head off the dispatching of the tent waiting at the Bond farm. Ellen described the next few hours: 2BIO 409 2 We thought best to push ahead, although it was already seven o'clock at night, and go on eight miles to see Brother Bond. We rode on until we came to the Russian River. Your cautious father dared not drive the team into the water until he thought it was perfectly safe. You can imagine our situation upon a road we were unacquainted with, and a deep, rapidly running river to ford. 2BIO 409 3 Your father had no thought of backing out. He unhitched the horses from the wagon, separated them, and rode Kitty through the river while I held Bill upon the shore. We had heard (and this was, we found, correct) that this river had deep holes, over the horses' back. We thought we could cross safely, hitched the horses to the carriage, drove over the stream, and were just feeling very much gratified that we were over, then lo, stretching to the right and left before us was still a rapid running, deep, broad river. 2BIO 409 4 We were in a quandary what to do. Your father and I unhitched the horses again. He mounted Kit's back while I had all that I could do to keep restless Bill from breaking away from me and following his mate. Your father crossed and recrossed the river twice to make sure the way of safety for the carriage. The water came above his boots. We marked the course he took by a mountain on the opposite side. We hitched our horses to the wagon the second time at nine o'clock at night, and passed over to the other side. The water came up to the body of the wagon. We felt to thank God and to take courage.--Ibid. 2BIO 410 1 The next morning, Wednesday, April 22, at the Bond home they found the goods to be taken to Cloverdale, ordered that they be detained, and then with fresh horses went on to confer with the ministers who had gone ahead. When they reached Cloverdale, all could see that it was the wrong place for the tent. Then they went back to Santa Rosa to counsel together to determine what the next move should be. The next weekend the quarterly meeting was to be held at Bloomfield. Leading workers would be there, and this gave promise of settling some matters. The Bloomfield Quarterly Meeting 2BIO 410 2 Friday morning, April 24, James and Ellen drove over to Bloomfield to be present at the quarterly meeting that was to open that evening. Writing to Edson and Emma early the next week, she laid out the situation: 2BIO 410 3 The conference committee upon this coast was expressly notified to be here, for there was important business to be considered. There were decisions to be made, whether the people professing the truth would cooperate with us in widening and extending the work on this coast this present year. We wished to know whether they would hug the shore or launch out into the deep and let down their nets for a draught of fish in the deep waters. 2BIO 410 4 The ideas of our brethren have been too narrow and the work too limited. We told them if they were not calculating to do more the present tent season than heretofore, we wished to return east and attend the camp meetings. They should not pitch their tents in the smallest places, but imitate the example of Christ. He placed Himself in the great thoroughfares of travel where people were going to and from all nations of the world, and here in a most impressive manner did He give His lessons upon important truth.--Letter 23, 1874. 2BIO 410 5 Coming more directly to the point, she declared: San Francisco and Oakland, Santa Clara, San Jose (which is pronounced Sanas A), are large, influential cities. If we have the truth we have a great and important work before us. The world is to be tested. The world is to be warned, and the message of warning will be to them the savor of life unto life or of death unto death.... 2BIO 411 1 We are bearing the most solemn message that was ever given to the world. I have a part to act according to the light and ability God has given me. You have a part to act in letting your light shine forth to others. If you live only for yourselves, no "Well done" will await you. If I live for my own interest, no "Well done" will be spoken to me. 2BIO 411 2 We intend to put the armor on, moving forward in faith, and start a paper upon this coast. We must bring up the cause and work of God before we leave the Pacific Coast. God will work for us and through us and by us. If we have the truth, as we believe without a doubt we have, there is no time to be lost. We must work to get the message before all we possibly can.--Ibid. 2BIO 411 3 In another letter written the same day, Monday, April 27, she stated, "I entreated of our brethren to do something, to do it now.... Ministers have a work to do. Laymen cannot meet the accountability and be idle."--Letter 19b, 1874. 2BIO 411 4 At the Bloomfield meeting, where these matters were earnestly discussed, the theme of "doing something and doing it now" seemed to dominate. 2BIO 411 5 She wrote: We have had many seasons of earnest prayer to God for wisdom to move in God's order. After much prayer your father expressed it as his opinion that now was the best time to start a paper on this coast, in accordance with the light the Lord had given in reference to it. We will move out cautiously. Your father's plans are these: to start a weekly paper; to have the type set and the printing done at some city on this coast. Oakland looks to us to be the most favorable point to commence the work.... 2BIO 411 6 This is the work of God. We take hold of it in the name of the Lord. He will give us strength. By faith we claim His power to help us. We feel that we cannot rest until we see the work moving forward more surely, earnestly, and upon a more elevated, broader platform than it has hitherto done on this coast.--Ibid. The Precipitous Move to Oakland 2BIO 412 1 Ellen White had called for something to be done "now." These words were written from Bloomfield on Monday morning, April 27, following the quarterly meeting. The rapid movements in the days that followed indicated that her appeal had set the workers on fire for God. Several of the ministers hastened to Oakland to spy out the land. Tuesday, James and Ellen White were at their Santa Rosa home, awaiting a dispatch "to call us to Oakland, where our tent will be pitched." She added, "Local option is now in strong agitation there. We will do our part by voice and vote to close the liquor saloons in that beautiful city."--Letter 22, 1874. 2BIO 412 2 Wednesday, James and Ellen White were on their way to Oakland, prepared to set up headquarters there. Thursday the tent was up in the heart of the city, and that night Cornell preached on spiritualism. There was a keen interest in the subject because of spirit manifestations in the city. James White had already set to work arranging for the publication of a paper. The Whites had rented the "Fountain Farm" four miles from the city, and Ellen White and two young men were giving the eight-room house (Letter 19h, 1874) a thorough cleaning. Friday afternoon, May 1, they moved in. Lucinda Hall and the Walling children were with them (Letter 19f, 1874). The Fountain Farm--The Oakland Residence 2BIO 412 3 A few days later Ellen White, in a letter to Willie, described their rented residence: 2BIO 412 4 We are now getting settled in our new home four miles from the city. It is rural here. There was once a very good "water cure" upon this place. The large three-story house is standing desolate, shattered and dilapidated. We live in a neat square house a few rods from this building. We have not got settled as yet, but we shall soon. This is a very pleasant place to live. There are trees and flowers; no fruit, but our neighbors have fruit in abundance, so we can purchase of them. 2BIO 413 1 The Chinese have a house not far off. We buy peas of them for 3 cents a pound. Strawberries are plentiful, and there is every kind of vegetable in abundance; new potatoes for 3 cents per pound. We have the use of a new milk cow for pasturing her and giving the owner three pints of milk each day. 2BIO 413 2 We have a good house and barn. Our horses were brought to us from Brother Judson's yesterday. We shall now have a spry team to take us to and from the city.--Letter 26, 1874. 2BIO 413 3 In an earlier letter, the first written from the Fountain Farm, she declared that she could "stand upon the piazza and look out upon the Golden Gate" (Letter 19f, 1874). The Tent Meetings in Oakland 2BIO 413 4 On Wednesday, May 6, in a letter to Uriah Smith, Ellen White described the evangelistic meetings: 2BIO 413 5 The large tent is pitched and meetings have been held in it since last Thursday.... We felt that the time had come for something to be done in California.... We have seen and felt that the idea of our ministering brethren was altogether too contracted. They were for pitching the tent in small places, but shunning the large cities. I had dreams that in thus doing, they were not doing the work God would have them do.... 2BIO 413 6 The tent has started in Oakland. Our meetings have been excellent. Elder Cornell preached the first two nights upon spiritualism, taking advantage of an excitement in Oakland created by the work of the spirits. Chairs were moved, trunks thrown about, and night after night shrill screams were heard. In this manifestation Satan seemed to overdo himself and really hurt his own cause. Elder Cornell's discourses took well. The tent was crowded both nights. There have been meetings every night and all day Sunday. Brother Canright has spoken several times with acceptance.--Letter 25, 1874. 2BIO 413 7 Ellen White was drawn into the speaking on Sunday afternoon, and addressed a good audience for an hour. 2BIO 413 8 She was glad to see the work in the West gathering momentum. ------------------------Chapter 28--(1874) Publishing and Preaching in Oakland 2BIO 414 1 James White had a double interest in moving to Oakland in late April. For some time he had hoped to publish a weekly paper in conjunction with public evangelism. And as Ellen White wrote to Smith, he was already deeply involved. 2BIO 414 2 We think now of starting a paper in Oakland in connection with the tent. My husband thinks a weekly paper could be published with no more expense than at Battle Creek.... It is indeed a great venture to start in at Oakland. This city is indeed a paradise of beauty. The wealthy of San Francisco have made their homes here, while they attend to their business in San Francisco.--Letter 25, 1874. 2BIO 414 3 In a postscript she declared, "My husband is of good courage. When he sees the work moving he feels happy. Today he is over the Bay in San Francisco."--Ibid. "Father is getting real smart," she wrote to Willie on May 11. "He is cheerful and of good courage. The printers are at work upon the first number of Signs of the Times. We feel that it is in the order of God." And she added in words which furnish a clue to their thinking, "We wish you were here.... What would you think if we should send for you shortly?"--Letter 26, 1874. 2BIO 414 4 The new journal was not to come from the press until June 4. In the meantime, most encouraging progress was being made with the tent meeting. In late May James White reported to the readers of the Review: 2BIO 415 1 The providence of God ...has brought the California tent to this wealthy, proud city, which is the seat of the State university, theological, military, and many other schools. And while the transition [from limited to broad plans] was going on, we took the ground that the advertising, and seizing every opportunity to arrest the attention of the people, must be proportionate to the difficulties in the way, and the importance of the subjects to be presented. 2BIO 415 2 The tent meeting was therefore noticed in three papers daily, large posters, small bills to be scattered, bulletin boards, and in large letters on canvas at the side of the tent. These efforts have secured a good attendance.... 2BIO 415 3 The prophets of God, and the apostles of our Lord Jesus Christ, talked and acted in a manner to give the impression that they, at least, thought that their work was of the greatest importance of any going on under the heavens.--The Review and Herald, June 2, 1874. 2BIO 415 4 Earnest labors and good publicity brought good results. Within a few days one of the Oakland dailies reported: 2BIO 415 5 The tent meeting at the corner of Broadway and Thirteenth streets continues to draw large audiences, and, by special request, the managers have decided to remain at least one more week.--In Ibid., June 2, 1874 2BIO 415 6 In writing to Willie at about the same time, Ellen White reported: The tent meeting in Oakland is a success. We had good attendance Sunday [May 10]. I speak to the people every Sunday afternoon. There is great interest in Oakland among a certain class. They are steady hearers. The interest is not sensational, not flashy, but calm, steadily on the increase.--Letter 26, 1874. 2BIO 415 7 Two weeks later she wrote that her husband, in addition to getting out the first number of the Signs of the Times, was issuing a little paper almost daily. Titled The Tent Meeting, it advertised the lectures and contained a synopsis of the matter presented (Letter 28, 1874, and The Review and Herald, June 2, 1874). She reported that "we have out the best class of society, and as yet we have no opposition. The first ministers of the place came out to hear. The mayor has been several times and encourages us all he can."--Letter 28, 1874. The Temperance Crusade and the Tent 2BIO 416 1 Just at this time a keen interest was developing in Oakland to close the 135 saloons through the provisions of a recently passed local option law. The California tents (a second one was started in East Oakland) came into play in mass temperance meetings running a full week (Manuscript 4, 1874). Reported M. E. Cornell: 2BIO 416 2 The women seemed to take the lead in the crusade, and for several weeks they labored under many discouragements. But finally the city mayor, several clergymen, one of the daily papers, and several of the leading citizens and businessmen came to the rescue. Having thoroughly organized, the executive committee planned for a series of mass meetings, which were held in our large and commodious tents. They worked night and day, until the whole city was roused to action. A strong healthy sentiment was created by the public speeches, and the printed documents which resulted in a glorious victory.--The Signs of the Times, June 11, 1874. 2BIO 416 3 When the vote of May 30 was counted, it was found that there was a majority of 253 against license. Reported Cornell: 2BIO 416 4 When the result was declared, the public rejoicing knew no bounds. Church bells were rung, bonfires lighted, and a rousing mass meeting at the tent did not break up until eleven o'clock at night.--Ibid. 2BIO 416 5 The public press published words of appreciation for the cooperation of the tent workers. One newspaper carried the headline "Large and Enthusiastic Gatherings of the People at the Advent Elders' Tents on Broadway and in East Oakland" (The Review and Herald, June 25, 1874). The cooperation of the tent workers and the publicity that followed gave impetus to the evangelistic meetings, and, as James White put it, "taught the crowd the way to the tent" (Ibid., June 2, 1874). 2BIO 416 6 Sabbath, May 23, Ellen White was jubilant. Morning and afternoon services had been held in the tent, and she reported to W. H. Littlejohn in Battle Creek: 2BIO 417 1 I must write you the good news. This has been one of the best Sabbaths to us. There were about sixty people present, including a most interesting company of about twenty-five who were assembled to worship God upon the Sabbath, most of them for the first time. A few observed last Sabbath.--Letter 28, 1874. 2BIO 417 2 A social meeting was held Sabbath afternoon. Ellen White wrote: We had many testimonies from those who were keeping the Sabbath for the first time. Quite a number spoke who had never opened their lips in public before.--Ibid. 2BIO 417 3 A climax was reached on Sunday afternoon, June 14, when fifteen hundred to two thousand people gathered at Lake Merritt in Oakland. From an embankment above the water and from boats on the lake, they witnessed the baptism of twenty-three candidates, the firstfruits of the Oakland tent meetings. D. M. Canright administered the rite, but at the beginning James White addressed the crowd for a few minutes on the law of God and baptism. Canright reported that "all listened with the greatest respect and manifest interest. Not the least disturbance occurred from beginning to end."--The Review and Herald, July 7, 1874. The First Issue of the Signs of the Times 2BIO 417 4 The idea of a weekly paper published on the Pacific Coast had been conceived by James White while he was in the Rocky Mountains in the summer of 1873. He had made the proposal in an article in the Review, and at the General Conference session in November. Now in Oakland, in connection with the evangelistic meetings, he moved ahead in starting the journal. He did so on his own responsibility, not waiting for formal committee authorization or promise of sound financial support. He worked through May in getting the first copy of Signs of the Times edited, set in type, and printed. It appeared on June 4, 1874. The eight-page sheet was large, the same size as the Review and Herald. The objectives of the editor were twofold. It was to be an evangelistic newspaper, and it was to be a means of communication among the Seventh-day Adventist churches west of the Great Plains. 2BIO 418 1 The whole of the first page was given to a James White article on the state of the churches and the world. The four columns of page 2, and one on page 3, presented an article on the millennium. Page 3 contained a lengthy statement of the fundamental principles of Seventh-day Adventist belief. The editorial on page 4, titled "The Reasons Why," was self-explanatory. Then he included three columns on the question of leadership. An E. G. White item on Christian recreation followed, and the next three pages carried articles on a number of subjects. The issue closed with a full column advertising Seventh-day Adventist publications. 2BIO 418 2 The "terms," characteristic of James White, read: Two dollars a year to those who choose to pay a subscription price, and free to all others as far as the paper is sustained by the donations of the liberal friends of the cause.--The Signs of the Times, June 4, 1874. 2BIO 418 3 He sent twenty-five copies to the Review and Herald Office, and Uriah Smith immediately handed them out to the office hands. White was delighted to learn that by the next morning "thirty-one subscribers were obtained right on our old battlefield, in hearing of the groaning of the press of the Review and Herald."--The Review and Herald, June 30, 1874. The Struggle to Maintain the New Journal 2BIO 418 4 As noted earlier, the first issue of Signs of the Times was edited and published by James White on his initiative alone. Now that the journal was under way, there were the questions as to how it would be managed and supported. And it was not the paper alone that James White envisioned. If the project was to succeed, and if the church in the West was to have inexpensive literature for its use, it must have a publishing house at its command. 2BIO 418 5 Writing in Oakland on May 23, 1874, Ellen White mentioned broad developments to come in California. "There will be a printing office established here; also a health institute established here."--Letter 29, 1874. A little later she wrote: 2BIO 418 6 In my last vision I was shown that we should have a part to act in California in extending and confirming the work already commenced. I was shown that missionary labor must be put forth in California, Australia, Oregon, and other territories far more extensively than our people have imagined, or ever contemplated and planned.--3Life Sketches of Ellen G. White, 209. 2BIO 419 1 The publishing enterprise must have both the moral and financial support of the constituency east of the Plains. How could the needed support be gained? James White could not leave the newly started journal unattended. Some years later Ellen White recounted the experience: An Angel Points East Over the Rocky Mountains 2BIO 419 2 How we wrestled! How we prayed with earnest desire for the Lord to open ways whereby we could advance the work in California, for we saw the ideas of the workers were narrow and restricted. The Lord heard our petitions and answered our prayers. 2BIO 419 3 While [we were] bowed before God in prayer in an upper chamber, the blessing of the Lord came upon us in such a manner that duty was made plain. It was as if an audible voice said, "Go [east] to the churches and solicit money from those whom I have made stewards of means." Some bore testimony on that occasion that they saw an angel of God, clothed in brightness, pointing across the Rocky Mountains.--Manuscript 62, 1895. 2BIO 419 4 In another account she identified one man who saw the angel: We held a meeting in an upper room of a house in Oakland, while prayer was wont to be made. We knelt down to pray, and while we were praying, the Spirit of God like a tidal wave filled the room, and it seemed that an angel was pointing across the Rocky Mountains to churches in this [the eastern] part of America. 2BIO 419 5 Brother [John I.] Tay, who is now sleeping in Jesus, rose from his knees, his face as white as death, and said, "I saw an angel pointing across the Rocky Mountains."--The General Conference Bulletin, 1901, 84. 2BIO 419 6 I waited for my husband's consent, and when, after a most solemn, humble seeking of God, again His presence seemed so evidently in our midst, my husband wept aloud and said, "Ellen, you must go. I dare not withstand the Lord. You must go. But what shall I do without you?" We wept freely. I dared not wait, fearing in his feeble state of health he would relent.--Manuscript 62, 1895. 2BIO 420 1 The decision made for Ellen to go east, the preparations for the trip across the continent were very hasty and brief: 2BIO 420 2 All that there was cooked were a few gems. [See appendix B.] I put these in a paper box, the horses were harnessed, and I was on my way for the cars. My husband said, "If I had not given my consent, I would now say it is inconsistent. I cannot have you go. I cannot be left with these terrible responsibilities." 2BIO 420 3 I had never traveled alone, but I took this long journey of eight days alone, and attended the camp meetings in the States alone until Willie White met me at Wisconsin and accompanied me. 2BIO 420 4 On that journey I set forth our situation, and money was raised at every meeting. I told them that California would return their loan sometime in the future, for I had been shown that prosperity would attend the work done there, that there were many souls that would be added to the church, and we should see the salvation of God.--Ibid. 2BIO 420 5 Starting on such short notice, she could not secure a berth in the sleeping car, so she had to make the trip in the chair car. This made it necessary for her to change trains both in the day and in the night. The handling of the baggage, checking it here and there, was a new experience to her. Success from the Start 2BIO 420 6 The first stop was at the camp meeting being held in Newton, Iowa. Word had been sent ahead, and she was met at the station and taken to the campground. On Monday afternoon, the day before the meeting closed, she was given a good hearing. Pledges for the publishing work in the West already had been made, in response to George Butler's presentation of the needs of the situation in California. But in response to Ellen White's recital of the circumstances, and her appeal, the total pledged was increased from $2,000 to $3,050. 2BIO 421 1 From one camp meeting to another she went, telling her story and appealing for support for the struggling but promising work in California. Those attending the camp meetings had been disappointed to learn that James and Ellen White would not be with them, but they were overjoyed when Ellen arrived on the grounds, and of course she was pressed in for full service in the speaking schedules. She thrived on it. Writing to James from the Wisconsin camp meeting, where Willie joined her as her traveling companion, she mentioned how she and her message were received: 2BIO 421 2 There is no hard spirit to resist my testimony, and all manifest so much thankfulness that God had sent me to them. I never felt a greater necessity of God's working with our efforts. We have no time to rest, no time to yield to temptation. We must work while the day lasts.--Letter 34, 1874. Back in Battle Creek 2BIO 421 3 After attending four camp meetings in the Midwest, Ellen White went on to Battle Creek, arriving on July 3. She took the Sabbath morning service, July 4, and her report of the progress of the cause in California cheered the audience. The next issue of the Review promised that she would be attending the eastern camp meetings, beginning in August. 2BIO 421 4 On Tuesday night she attended a temperance meeting in the Methodist church. When called upon to speak, she made a brief statement of the experience in Oakland and the manner in which the evangelistic tents in Oakland were employed in holding mass temperance meetings. Writing to James of the experience, she told of how twice there was great cheering (Letter 68, 1874). She learned that in Battle Creek the time for the temperance meetings had been changed from Friday evenings to Thursday to accommodate the Adventists, but that there was little response from the church members. Of this she wrote: 2BIO 421 5 I think our people are in danger of being too narrow and not broad and generous and courteous as they must be if they would do good. I intend to speak on temperance soon. Some of the people in the city are quite urgent that I should.--Letter 68, 1874. 2BIO 422 1 The next Tuesday, July 14, responding to an invitation of the temperance forces, she spoke in the park, for it was thought no church in the city would hold the crowd. Of this meeting, she reported on July 15 in a letter to her husband: 2BIO 422 2 Our last night's effort was a success. Thank the Lord, to His name alone shall be the glory. A nice stand was fitted up, an organ placed on it, and the citizens' choir was from the city. They conducted this branch of the work; good singing. Mr. Hollowell opened the meeting by prayer. He made an excellent prayer. He prayed in a most fervent manner for the servant of the Lord who was to address them. I could say "Amen" to every word. 2BIO 422 3 There was singing again. Mr. Peavey, chairman of the meeting, then arose and made some very appropriate remarks; stated that he was pleased to see the interest manifested in our part of the town and for the general turnout of the citizens of Battle Creek. He then spoke in regard to Mrs. White, that the appointment was given out without her knowledge or obtaining her consent.... 2BIO 422 4 I then arose and thanked the chairman for his courteous remarks in regard to our people and for his kind and generous apology for me. I told them I would do the best I could under the circumstances. I had been so hoarse I could not well speak and there had been a dryness in my throat and disposition to cough, but it was all gone in three minutes. 2BIO 422 5 They say my voice was clear and rang out all over the park clear as a bell. Hattie Golden told her mother she heard me distinctly part of the time away up to their house. The wind took the words to her. There were from five hundred to a thousand out. I had to speak slowly but distinctly, and with some earnestness. Peavey was as pleased as he possibly could be. He told Brother Gaskill it was a complete success, more than met his most sanguine expectations.--Letter 43, 1874. 2BIO 422 6 She mentioned that during her address she turned to Willie, who had accompanied her on the stand, and asked what time it was. "Nearly ten o'clock," he said. Two or three around him commented: "What did you say that for? I wanted to hear her continue her remarks." She added: 2BIO 423 1 I think that we shall have a good attendance of citizens from Battle Creek at the camp meeting. I hope you will be here. You could speak with great clearness and acceptance in regard to temperance.--Ibid. 2BIO 423 2 As Ellen White brought this letter to her husband to a close she wrote, "I am glad you are feeling better. I so desire that you may have a clear and cheerful mind to do the will of God. A great work is before us that others cannot do. Our experience is of value to this cause."--Ibid. There was a hint in these words that James and Ellen White had been passing through some tense times. Other letters written in early July make more direct reference to such problems, not in their marriage but in their understanding of their individual responsibilities: James White, called of God to be an apostle, a church leader; and Ellen White, called of God to bear His message to the church--a prophet. 2BIO 423 3 From almost the beginning of her ministry there had been a very close relationship between the two, and at the same time a clear understanding that each had a distinctive mission. In the case of Ellen White's work, no influence except that of God could be brought to bear on it. Indeed, to be the husband of God's prophet was no easy or ordinary responsibility. This was especially so when the husband was a forceful leader, devising, planning, and executing the functions imposed on him. As it was, neither took a subservient place. ------------------------Chapter 29--(1874) The Prophet-Apostle Relationship 2BIO 424 1 While James and Ellen White were struggling in Oakland to start the Signs of the Times, the Review and Herald ran a five-part series of articles titled "Visions and Prophecy--Have They Been Manifested Among Seventh-day Adventists?" These were written by the president of the General Conference, George I. Butler, and set forth a well-thought-out and Scripture-supported line of presentation. [The entire series in facsimile form is found in The Witness of the Pioneers, currently available at the adventist book centers. Articles 4 and 5 of the series may be found as filler in the Ellen G. White present truth and review and herald articles, Vol. 1, pp. 120, 138, 156, 169, 186, 189, 211, and 212.] The first appeared in the issue of May 12, 1874, and opened: 2BIO 424 2 Perhaps there is nothing in this age of the world that excites greater prejudice than the claim that visions and miraculous manifestations of God's Spirit are to be witnessed in our time.--The Review and Herald, May 12, 1874. 2BIO 424 3 After devoting three articles to the Biblical backgrounds and accounts of manifestations of the prophetic gift, Butler in the fourth article introduced Ellen White and her work and demonstrated how she was one on whom the mantle of the gift of prophecy was laid. From firsthand knowledge he wrote of the visions, which he described, and then of her ministry, with which he was personally acquainted. Strong evidence of the integrity of the gift as seen in her experience included the fulfillment of predictions, the knowledge of secret things opened to her, and how her work stood the tests of the claims of the prophet as set forth in the Bible, especially the one Christ gave, "By their fruits ye shall know them." He discussed the relation of her writings to the Scriptures. 2BIO 425 1 In his closing articles Butler observed: We have tested them as a people for nearly a quarter of a century, and we find we prosper spiritually when we heed them, and suffer a great loss when we neglect them. We have found their guidance to be our safety. They never have led us into fanaticism in a single instance, but they have ever rebuked fanatical and unreasonable men. They everywhere direct us to the Scriptures as the great source of true instruction, and to the example of Jesus Christ as the true pattern. They never claim to be given to take the place of the Bible, but simply to be a manifestation of one of those spiritual gifts set in the church by its divine Lord; and as such, should have their proper weight.--Ibid., June 9, 1874 2BIO 425 2 At no other time was such space given in the Review to this matter so vital to the church. Butler was 39 years of age; Ellen White was 46. James White Declares His Relation to the Visions and the Testimonies 2BIO 425 3 On January 1, 1873, when the Whites first set up housekeeping in California, at Santa Rosa, James had been led to write out his attitudes toward the visions and his relation to them. This statement was published in a sixteen-page pamphlet titled "A Solemn Appeal to the Ministry and the People." Having had time for self-appraisal and contemplation, he sensed that he himself had come short in what his relationship should have been to the visions and the testimonies. He wrote: 2BIO 425 4 I find that my wrongs have grown out of not being suitably affected by what God has shown my wife, especially what she has been shown of my dangers and wrongs.--DF 716, "A Solemn Appeal to the Ministry and the People," p. 4. 2BIO 425 5 After commenting on the seriousness of neglecting messages "directly from heaven in reproof, warning, and instruction," he stated his situation: 2BIO 426 1 I have never doubted the visions of Mrs. White. If a trial or temptation had for a moment come over my mind, as I did not, and could not, understand all, I at once fell back upon the vast amount of clear evidence in their favor, and there rested until all was made clear. But this statement applies more particularly to the first ten years of my experience relative to the visions, when many things were shown of the future history of the cause which time alone could explain. For the past ten years the visions have especially pointed out present duty, and all has appeared plain. 2BIO 426 2 I have clearly seen the position and importance of the testimonies in the work of the third message, and have prized them highly, and have designed ever to conform to their teachings. But I have not given them that reflection and attention I should. I have not read them over and over in order to keep their teachings fresh in my mind, as I should. 2BIO 426 3 I have seen so much to do, and so many responsibilities have been put upon me by my brethren, that I have hurried along without giving the testimonies proper attention, and have excused myself on the ground of want of time. This I see has been wrong. I repent before God of this neglect.-- Ibid., 5, 6. 2BIO 426 4 He continued to expand the point of his relationship to the visions in the setting of several specific points: 2BIO 426 5 But that which has constituted the bitterness of my cup of repentance has been the consciousness that I have not always been suitably affected by reproofs of my wrongs, and warnings given to save me from future efforts, that I might be preserved to accomplish the greatest possible amount of good. As I look back over the past I see that God has been dealing very kindly with me, and would have led me in a way to have saved me from many bitter things in my life, if I had been suitably affected by His reproofs and warnings through the visions. The things which have borne particularly upon my mind are as follows: 2BIO 426 6 1. From the time of my first acquaintance with the one whom God has chosen to speak through to His erring people up to the time of the last vision, I have been cautioned from time to time of my danger of speaking, while under the pressure of a sense of the wrongs of others, in an unguarded manner, and using words that would not have the best effect on those I reproved. 2BIO 427 1 The Lord knowing the trials through which I was to pass, would prepare my mind to guard against the dangers to which I would be exposed. And had I been suitably impressed with His warnings, my usefulness would not have been marred from time to time by Satan's taking advantage of words that were not best selected.-- Ibid., 6. 2BIO 427 2 James referred to the unique nature of what he was called upon to do as the husband of the messenger of the Lord: 2BIO 427 3 Mine has been a peculiar work. It was my duty to stand by the side of Mrs. White in her work of delivering the reproofs of the Lord. Neither of us could swerve a hair's breadth from the plain facts in the case. And because I have sustained her in her reproving work and could not be warped from the truth, unsanctified and rebellious ones, made still more persistent by the power of the devil, have seized upon some of my strong, and not the best selected, expressions, and have raised the cry of "harshness," "unchristian spirit," and the like.-- Ibid., 6, 7. 2BIO 427 4 He protested that he had "ever cherished a tender love and regard" for his brothers and sisters in the faith, but recognized that it would have been very helpful if he had more faithfully heeded the warnings and counsels in governing all his words. 2BIO 427 5 2. I have been warned to trust in God, and let Him fight my battles and vindicate my cause, and not suffer my mind to dwell upon the course of those who had injured me. But in my "peculiar trials" I have lost sight of such blessed admonitions, and have dwelt upon the wrongs of others greatly to my injury. My courage, faith, and health have suffered on the account.-- Ibid., 8. 2BIO 427 6 He had observed the baleful effect on others who had failed to heed the counsels given by God through His servant, and he hoped such would not be his fate. At the time he wrote this statement of confession he was temporarily removed from carrying responsibilities because of ill health. He made his third point: 2BIO 427 7 3. During the past eighteen years, the Lord has from time to time given me cautions, through the visions of Mrs. White, to preserve my health and strength as far as possible for future labor; for we had an especial work to do, and it was the will of God that we should have a reserve of strength for important future labor. Had I heeded these warnings as I should, I would have been able to stand against the temptations to overwork pressed upon me by my brethren, and a love to labor while seeing so much to do. And now, as the consequence, just as the field is opening as never before, and there is so much very important work to be done, I have found myself for a few weeks past unable to do anything. And my cry has been, from December 20-26 [1872], and still is, that God will raise me up once more and put His word within me, that I may have a part in the closing triumphs of the last message.-- Ibid., 8, 9. Forgiven and Accepted 2BIO 428 1 Finally, as he pondered these matters he went to the barn, feeling that all he could do was to submit himself to God and "fall into the hands of Christ" and in agony plead his case with God. He declared: 2BIO 428 2 It was then that I had a view of how terrible was the sin of those who profess to believe that God speaks to them through vision, yet from heedlessness receive no lasting impression when reproved, but go on as before, making no changes in those things wherein they are reproved. I felt that such a course was a fearful insult to the Holy Ghost, and that I was in a degree guilty of this sin.-- Ibid., 9. 2BIO 428 3 White described the very meaningful and personal experience he had had, of forgiveness and acceptance with God: 2BIO 428 4 I have been able to make the full surrender of all to God, and as I have confessed my sins to God and those with me, and united with them in prayer for pardon, and restoration to peace of mind, faith, hope, and physical strength and health, the Spirit of God has come upon us in a wonderful degree. At one time, while we were knelt in prayer [in the Loughborough home in Santa Rosa], and Mrs. White took my arm and bade me rise and go free, as I arose, the Holy Ghost came upon us in such a measure that we both fell to the floor. 2BIO 429 1 I now feel sure that God has forgiven my sins, so far as I have seen them, and confessed them in the spirit of true repentance. My sins do not longer separate me from God. And as I have made a determined effort to draw nigh to God, He has come very nigh to me. That terrible weight of discouragement and gloom that has been upon me much of the time for the past two years is gone from me, and hope, courage, peace, and joy have taken its place.-- Ibid. 2BIO 429 2 Our seasons of prayer in Brother Loughborough's family, but especially when Mrs. White and I pray by ourselves, are very precious. Sometimes the Holy Spirit fills the place, and we are made to feel the presence of God as we have not witnessed for a long time.... We see a great work to be done, and we believe that God will raise us up to bear some part in it.-- Ibid., 11, 12. 2BIO 429 3 The Lord did raise him up, and he was again engaged in important positions in the cause of God. The insights into his own experience marked by the shortcomings he mentioned led him to think of his fellow ministers, some no less guilty of the neglect of the light God had given, and then of the church members generally. He was led to reach out beyond his own experience. In the closing pages of the little pamphlet, he gave full meaning to the title he had chosen, "A Solemn Appeal to the Ministry and the People." He hoped to warn others to take care as to how they related to the visions and the testimonies. 2BIO 429 4 This recital provides helpful insights into some phases of James White's life and work. He confessed to his "love of labor while seeing so much to do" (Ibid., 8), but he easily forgot the effects on his body and mind of four paralytic strokes. How well this described his repeated experiences of zeal and overwork, followed by depression and suspicion of those about him. Soon after this confession he started publishing the Signs of the Times, with the attendant problems and pressures--and history repeated itself in discouragement, despondency, and gloom. 2BIO 429 5 Ellen White, writing to W. H. Littlejohn in November, 1874, in reference to her husband's experience stated: 2BIO 430 1 It is the crowding in of so many things, one upon another, that taxes the mind and brings on sleeplessness and indigestion, and then the way looks blue and discouraging.--Letter 61, 1874. The Picture in the Summer of 1874 2BIO 430 2 This was the experience of James White for a time in the summer of 1874. As burdens multiplied and problems pertaining to the new publication crowded in, discouragement and gloom overtook him, leading him to be suspicious and to lay blame on others for situations that either did not exist or that he had created. This emotional problem was perhaps at its worse when in early June, Ellen White, in response to the clear leading of the Lord, started out alone to attend camp meetings to raise money to relieve the pressing financial situation. At this moment James White, recognizing the divine leading, declared, "Ellen, you must go.... But what shall I do without you?"--Manuscript 62, 1895. He recognized clearly the reason for her venturing forth without him. 2BIO 430 3 Prior to this there were slight hints of situations that may have caused friction. Ellen wrote to Willie on May 15: 2BIO 430 4 Gladly would we attend the camp meetings east if we could feel that the Lord sends us. If it were duty I would go alone, but this is questionable. Father, I fear, would not do as well if I should leave him. We ought to labor unitedly together.... Our influence has been needed here at this particular time in Oakland.--Letter 27, 1874. 2BIO 430 5 After the Signs was started and Ellen was visiting the camp meetings, she wrote to James from Wisconsin on June 21: 2BIO 430 6 I have no doubts in regard to my duty. I have had a spirit of freedom. All are very attentive to my wants and seem to think it is a privilege to do all they can for us.... Dear husband, I believe that God is at work. It is a special and important time.... I never felt greater necessity of God's working with our efforts. We have no time to rest, no time to yield to temptation. We must work while the day lasts.--Letter 34, 1874. 2BIO 430 7 Then, referring directly to James himself, whom she now knew was depressed and discouraged, she wrote: 2BIO 431 1 I hope that you will receive special help of God. Do not afflict your soul in looking at the things which are seen. Do not allow your mind to dwell upon unpleasant things. "Whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; ...think on these things" (Philippians 4:8). 2BIO 431 2 We may be miserable or we may be at peace with God and be happy. We have no need to afflict and distress our souls over many things. In [our] doing this our usefulness is lessened one third. The enemy knows how to manage to dishearten and discourage by presenting before us sad pictures which we should not allow our eyes to rest upon, for it only makes us miserable and does no soul a particle of good. Every particle of selfishness must be separated from us and we must have the spirit of Christ. I mean to trust in God. 2BIO 431 3 I feel sorry for you and feel deep sympathy for you in your affliction. I mean to help you what I can, but don't let the enemy make you think only of my deficiencies which are, you think, so apparent, for in trying to fix me over, you may destroy my usefulness, my freedom, and bring me into a position of restraint, or embarrassment, that will unfit me for the work of God.--Ibid. 2BIO 431 4 James's communications to Ellen at this time are not on file, but Ellen's daily letters and cards to him suggest that James felt he should have more influence over her work as the messenger of God. Ellen ever guarded that point lest any person, no matter who he might be, should have influence over her messages. Well she understood the normal relationship that should exist between husbands and wives. This is reflected in a letter she wrote some years earlier to Mary Loughborough: 2BIO 431 5 We women must remember that God has placed us subject to the husband. He is the head and our judgment and views and reasonings must agree with his if possible. If not, the preference in God's Word is given to the husband where it is not a matter of conscience. We must yield to the head.--Letter 5, 1861. 2BIO 431 6 Ellen White was pleased to defer to her husband in the homelife, in social situations, in travel, and in recreation, and to tenderly care for him in periods of illness. But there could be no compromise in letting him influence her special work and the messages she bore at Heaven's bidding. In addition to the letter written to her husband on June 21, 1874, quoted above, we get a glimpse of the conflict of interest between her prophetic mission and her loyalty to her husband in three letters written between July 2 and 10, 1874. They demonstrate the attempts of the great adversary to hinder the cause of God. The conflict was not in their marriage, as is shown by frequent expressions of affection, but in keeping their special God-appointed interests separate. The Three Sensitive Letters, July 2, 8, and 10 2BIO 432 1 On the way from the Wisconsin camp meeting to Battle Creek, Ellen White stopped off at their Washington, Iowa, home for a few hours. From there she wrote to her husband, opening her heart. Washington, Iowa, July 2, 1874 My dear Husband, 2BIO 432 2 We are now in our Washington home. It looks pleasant here, as it always does, and it surely is attractive. I should love to live here if it were the will of the Lord, but we are only pilgrims and strangers and I do not think we can have any certain home in this world.... 2BIO 432 3 Our field is the world. God has honored you with the precious and important work of starting the publication of truth upon the Atlantic Coast. Twenty-six years later He has honored you again with the trust of publication of the truth upon the Pacific Coast. Your way may not always seem clear to you, but God will lead you if you take on no extra anxiety. "Lo, I am with you alway, even unto the end of the world" were the words of our Saviour just before He left the world for heaven, to plead in our behalf before His heavenly Father. 2BIO 432 4 We are justified to walk by sight as long as we can, but when we can no longer see the way clearly, then we need to put our hand in our heavenly Father's and let Him lead. There are emergencies in the life of all in which we can neither follow sight nor trust to memory or experience. All we can do is simply to trust and wait. We shall honor God to trust Him because He is our heavenly Father.... 2BIO 433 1 I have attended four camp meetings and have tried to do my utmost for the good of souls. I have had but little thought of self, but have worked in any spot I could to do good to others. I have not forgotten you upon the Pacific Coast. We have all prayed earnestly for you. We so long to see you elevated above the trials which have had such a depressing influence upon your life, to discourage and poison the happiness of your life. God has given you a good intellect--I might say a giant intellect. Satan does not mean that your life shall close in honor and victory. The cause of God cannot spare you without experiencing a great loss.--Letter 38, 1874. Putting the Finger on the Basic Cause 2BIO 433 2 Then, coming more directly to the basic cause of the problems, she wrote: 2BIO 433 3 When you are free from dark and gloomy, discouraging feelings, no one can speak or write words that will sway so powerful an influence as yourself, and gladness, hope, and courage are put into all hearts. But when you feel depressed, and write and talk under the cloud, no shadow can be darker than the one you cast. In this matter Satan is striving for the mastery. 2BIO 433 4 You blame others for your state of mind. Just as long as you do this, just so long will enough arise to keep you in this state of turmoil and darkness. The course which others pursue will not excuse you from trusting in God and hoping and believing in His power to hold you up. 2BIO 433 5 You must not accuse me of causing the trials of your life, because in this you deceive your own soul. It is your brooding over troubles, magnifying them, and making them real which has caused the sadness of your life. Am I to blame for this? 2BIO 433 6 I must be free from the censures you have felt free to express to me. But if I have to bear them, I shall try to do it without retaliation. I never mean to make you sad. Your life is very precious to me and to the cause of God. And it is not so much that I am afflicted with your distrust and suspicions of me that troubles me, but that you let it afflict you. It wears upon your health, and I am unable to remove the cause because it does not exist in reality. 2BIO 434 1 I am trying to seek strength and grace from God to serve Him, irrespective of the circumstances. He has given me great light for His people, and I must be free to follow the leadings of the Spirit of God and go at His bidding, relying upon the light and sense of duty I feel, and leave you the same privilege. When we can work the best together we will do so. If God says it is for His glory we work apart occasionally, we will do that. But God is willing to show me my work and my duty, and I shall look to Him in faith and trust Him fully to lead me. 2BIO 434 2 I do not have a feeling of resentment in my heart against you, but the Lord helping me, I will not allow anything to come between you and me. I will not be depressed; neither will I allow feelings of guilt and distress to destroy my usefulness when I know that I have tried to do my duty to the best of my knowledge in the fear of God. The help from God and special freedom in speaking to the people for the last four weeks have been a great strength to me, and while I cling firmly to God, He will cling to me. Battle Creek, July 3, 1874. Dear Husband, 2BIO 434 3 Arrived here this afternoon. Our brethren are expecting you and are greatly rejoiced at the prospect of your coming to Battle Creek.... 2BIO 434 4 I received no letter from you here. Brother Smith received a card from you saying you anticipated being at the eastern camp meetings. I shall be very glad to see you. May God give you clear light and much grace to know your duty and to do it. 2BIO 434 5 In much love to each member of the family, especially to yourself. Your Ellen. Ibid. A Second Candid Letter 2BIO 434 6 In the next letter on file, begun five days later and finished on the sixth, Ellen White spoke of the blessings of God in her work at the camp meetings. She wrote under the dateline of Battle Creek, July 8, 1874: 2BIO 435 1 I feel more and more every day that I have no time to lose. I must bear my testimony to others and work earnestly to get before others the light which God has given me. I do not feel that I am my own, but bought with a price. The claims God has upon me I feel deeply, and I mean to answer them as far as possible. I will not allow feelings of sadness and depression to destroy my usefulness. 2BIO 435 2 I do not forget you. I feel deeply sorry that you have things in your mind just as they are in regard to me. I can say I know you view things in a perverted light. I have in the past felt so depressed and saddened with the thought that it might always be so, that life has seemed a burden. But I don't feel so now. Whatever you may feel and whatever thoughts you may have shall not swerve me from believing and trusting in God. 2BIO 435 3 Things seem an unexplainable mystery--that you cannot find rest and peace unless you succeed in bringing me into positions I cannot see and cannot possibly submit to be placed in. I see no consistency or generosity in this, only a feeling prompted by selfishness in persistently dwelling upon things that tend to alienate our hearts rather than unite them. 2BIO 435 4 I long for perfect union, but I cannot purchase it at the expense of my conscience; but if you feel that God is leading you in dwelling upon the things you have dwelt upon in your letters, I will try to feel all right toward you. Of course I cannot feel that thorough satisfaction and confidence that you are being led of the Lord. I can but feel that the enemy is making you miserable by keeping your mind upon matters that are of no profit, but only an injury. 2BIO 435 5 I want you to be happy. Your health and life depend upon your being happy and cheerful. No matter what course others pursue, this need not have such all-controlling power over your mind. Just as long as you will let the wrongs or supposed wrongs of others depress and dishearten you, you will have enough of this business to attend to.--Letter 40, 1874. 2BIO 435 6 This was a soul-stirring letter in which she attempted to direct her husband's attention to the real issues, the attempts of the great adversary to hinder the precious work in which they were both engaged. She continued: 2BIO 436 1 Satan sees your weakness in this respect, and he will make every effort to attack you just where he has succeeded so often. He means to worry out your life upon these points. God wants you to live, and to keep your mind free, that He may make you a channel of light and communicate His light through you to others. Satan knows that you can be a great encouragement to the people of God. 2BIO 436 2 Satan knows all he has to do is to work upon the minds of some who are not living in the light, and get your mind exercised in regard to them, and then his object is gained. I have been shown that very many pages have been written, dwelling upon the inconsistency of others and filled with your discouragements while Satan was exulting because your pen was not tracing lines that God could sanction and bless, and cause to react upon you in great and precious blessings, giving you sweet and precious peace which passeth knowledge. 2BIO 436 3 God has given you a pen which should never be used to discourage and dishearten His people. Light, precious light, from His presence He will let beam upon you to be imparted to others, if you will only resist the temptations of the devil to write and talk out your feelings of trial, your temptations, and your discouragements. You might have written volumes upon subjects of present truth which would be immortalized by saving souls, while your time and pen have been employed in scattering clouds of darkness because you happened to feel dark. God could not and did not bless you in this work, and you were sinking yourself lower and lower while you were giving utterance to feelings and impressions which were the temptations of the enemy. 2BIO 436 4 God wants you to live. I want you to live and I want that our last days shall be our very best days. My heart is sad many times, yes, every time I think of you. How can I be otherwise?--Ibid. 2BIO 436 5 She could take no pleasure in recreation while James was so burdened and troubled in mind. She mentioned this point: 2BIO 437 1 This morning at three o'clock, I called Brother and Sister Gaskill and Willie to go out about five miles to pick cherries. I remain alone till afternoon, when they will return. I have no desire to go on any pleasure excursion without you. I do not care to go anywhere only where duty seems to call; but I do not mean that Satan shall succeed in destroying my usefulness because I know that my husband has so erroneous a view of me. 2BIO 437 2 I have work enough to do in writing and in visiting those who are sick and afflicted, who are in sorrow and distress. I have a testimony also to bear to God's people, and I shall go forward clinging to the hand of my dear Saviour, for He is exceedingly precious to me. 2BIO 437 3 I shall not walk alone or in darkness. I have perfect confidence in God, for I have had my trust and faith greatly strengthened upon this journey. If we have to walk apart the rest of the way, do let us not seek to pull each other down. I do believe it is best for our labors to be disconnected and we each lean upon God for ourselves. I am writing some every day, doing all I can. 2BIO 437 4 In much love, I remain, Your Ellen. Letter 40, 1874. Another Straightforward Letter 2BIO 437 5 In a third letter, written Friday, July 10, the day after finishing the long letter quoted above, Ellen White again touched on their relationships: Battle Creek, Michigan, July 10, 1874. Dear Husband, 2BIO 437 6 It is one week ago today since I came to Battle Creek. I have not much that is interesting to write, for I have confined myself [because of the excessive heat] quite closely to my chamber.... 2BIO 437 7 If you could come east and let all the difficulties and perplexities of the past entirely alone, we might unite our efforts and great good might be done here and at the camp meetings. But I think if your mind is so constituted that it will dwell upon things that are unpleasant, it would be better for the cause and better for you to remain where you are. If your testimony could be borne upon the precious truth and the advancement of the cause and you could advise in regard to tracts and various matters in connection with the work, your efforts would be blessed of God. But if you are coming to discourage and weaken yourself and me by censure and suspicion and jealousy, I fear we should do great injury to the cause of God. 2BIO 438 1 I long to see you and would be so glad to bury the past as I know God would have us, without making reference to it, and to take hold in faith and courage with you to do our duty and work to help the people of God; but I must be left free to follow the convictions of my own conscience. I will not blame or censure you, and I cannot have you take the life and soul out of me by your blaming and censuring me. May the Lord bless, heal, and lead you is my daily prayer. I must be free in God. He wants me to be free and not suffering under a load of depressing discouragements that unfit me for any position.--Letter 40a, 1874. James White's Potential 2BIO 438 2 Ellen White recognized that her husband was passing through a crisis in which Satan, if he could, would overwhelm him. In an effort to buoy him up, on Sabbath, July 11, she wrote of what could be ahead for them: 2BIO 438 3 I would be glad to see you. I hear nothing from you except a few lines on postal cards. I try to send off a letter each day. I hope you receive them all.... 2BIO 438 4 I hope you are well. God wants you to live and be a blessing to His people. I want you to live, and my prayer is daily going up to God for you that you may be blessed with health and with courage. God will strengthen you to fill your place in the cause and work of God if you will commit yourself and all your cares to Him. God has given you great and precious light for His people and He designs that light shall shine forth to them.... 2BIO 438 5 You stand in high repute here among all of any consequence. Nothing would give them greater joy than to see you. They would be very glad to meet you at the camp meeting, and I wish you could be here to attend the eastern camp meetings.... 2BIO 439 1 With your experience and your knowledge and quick foresight you may be a very great help to the cause of God. I want you to live till the work closes up. I want you to be a polished instrument in the hands of God to accomplish much good and yourself see the dear Redeemer coming in the clouds of heaven with power and great glory.... 2BIO 439 2 I feel a great desire to see you and to mingle my prayers with yours. The Lord is good. Praise His holy name. I have felt great comfort and assurance in prayer this morning.... Let us pray each day in faith, not only for health, but to be imbued with the Spirit of God that we may do the work committed to our trust to His acceptance. This is what I live for. I have no other ambition. I feel my heart go out in great love and tenderness to you.--Letter 41, 1874. 2BIO 439 3 In the closing paragraph she gave James every assurance of her love, devotion, and loyalty: 2BIO 439 4 I have the highest estimate of your ability, and with the power of God to work with your efforts you can do a great and efficient work. God can mend the broken and worn machinery and make it of essential use to do His work still. Only believe, only be cheerful, only be of good courage. Let the disagreeables go. Turn from these things which cause sadness and which dishearten you. I will ever be true to you and I want you to have no suspicion or distrust of me that I would say or do the least thing to hurt you or lessen the confidence of your brethren in you. Never, never will I do this. I will sustain and help you all I can. In love, Your Ellen. Ibid. 2BIO 439 5 While James White had been critical of Ellen's attitudes, his love for her was deep, and he was solicitous of her comfort and welfare as she continued her ministry in the East. On July 5 he wrote to Willie, who was with his mother in Battle Creek: 2BIO 439 6 I was very glad to learn that you were with your mother. Take the tenderest care of your dear mother. And if she wishes to attend the eastern camp meetings, please go with her. Get a tent that will suit you; get everything good in the shape of satchels, blankets, portable chair for Mother, and do not consent to her economical ideas, leading you to pinch along.--JW to WCW, July 5, 1874. The James White Letters Take on a Positive Tone 2BIO 440 1 The three letters quoted above in which Ellen White opened her distressed heart to James explained the only position she could take and endeavored to help him to be rational and understanding. The first, her penetrating, yet loving, letter written on July 2 from Washington, Iowa, and finished in Battle Creek on July 3, touched James's heart and helped him to see matters in their true light. Evidence of this is found in his letter to G. I. Butler, written from Oakland on July 13, which shows a marked change in his attitudes. Something significant had taken place. His word to Butler: 2BIO 440 2 I want to counsel with you, Haskell, and others, and lay plans to extend the Reformer, and Signs, and talk over many other important things. The Spirit of God is moving upon me. Our brethren are not aware of how much the Lord is doing for us. Brother George, this begins to look like the coming of Christ pretty soon. My light has been the progress of the message.... 2BIO 440 3 Any amount of wars, earthquakes, floods, hurricanes, pestilences, et cetera, would not quicken my faith in the coming of Christ. The third message must do its work. Prophecy relative to the message and the action of the two-horned beast must be fulfilled. My eye has been there for years. And as things have moved heavily, I have felt sad. But, Brother George, God is beginning to do great things for us. And I have a little hope and faith that His blessed long arm will reach the pioneers in this cause that are almost wrecked, and touch them with His gracious finger, and restore them to His favors and to their positions in the work.... 2BIO 440 4 Oh, my soul, what emotions well up in thee as I trace these lines, and my hand shakes, and my sight is blinded with weeping. I must, I shall see the desire of my poor heart in the complete restoration of these. It is time to put away our folly, our baby whimsy, and come nigh the mighty God of Jacob. I have wonderful seasons of prayer nowadays.--JW to G. I. Butler, July 13, 1874. 2BIO 441 1 His letters to Ellen had taken on a tone she could not overlook. On Monday, July 13, in her letter to James, she wrote of the change in the tone of his letters: Dear Husband, 2BIO 441 2 After my last six pages to you [written July 10] had gone to the office, I received your letters directed to myself and Willie and at the same time one from Edson--all good, cheering letters.--Letter 42, 1874. 2BIO 441 3 Two days later she wrote again, telling of the temperance meeting held in the park and again expressing her hope that James might be at the Michigan camp meeting. In this she stated: 2BIO 441 4 I received your good letter today, containing one to be handed to Brother Lindsay. I feel very thankful for your last, more cheerful letters. I pray earnestly that God will spare your life and give you strength to do the work He would have you do.... 2BIO 441 5 I am glad you are feeling better. I so desire that you may have a clear and cheerful mind to do the will of God. A great work is before us that others cannot do. Our experience is of value to this cause.--Letter 43, 1874. 2BIO 441 6 In her Friday, July 17, letter, she wrote: We received your card last night in which you speak of having the General Conference united with the camp meeting. This may be done.... I think the appointment will go out in this next Review. So we shall look for and depend on your coming.... I rejoice to hear that you are in good health. Willie is well.... 2BIO 441 7 I have no special news to write you, except I greatly desire to see your face and look forward to the time with great pleasure.... Have good courage in the Lord. Let us be cheerful and happy. I peruse your Signs with great interest. It is good, good, good. Your Ellen. Letter 44, 1874. 2BIO 442 1 As she wrote the next Thursday, July 23, she assured James, "All will be rejoiced to see you here, and none more than your Ellen.... We are now expecting that you may be on your way." She added: 2BIO 442 2 Since writing the above, Harmon Lindsay has brought in a long communication, remailed from Brother Butler. It is good. You view matters, I believe, correctly. May God help you and strengthen you to take your position in this work and in the cause and unfalteringly press your way onward looking to God for help. He will help. I believe it without a doubt.--Letter 47, 1874. James White Arrives in Battle Creek 2BIO 442 3 The Michigan camp meeting, during which the General Conference session would be held, would open on Thursday, August 6, and the word was that James White would arrive a little after midnight on Tuesday, the fourth. Although usually retiring early, Ellen, of course remained up to greet him. She busied herself in writing to Edson and Emma, whom James had called to Oakland to help with the new paper. While she was writing, her eyes grew heavy and she dozed off. On hearing a familiar voice, she awakened with a start, to greet her beloved husband, James. He had very likely walked the few blocks from the station to their home. 2BIO 442 4 How she rejoiced that at long last they could be together again and unite their lives and their labor. There had been tensions for a time. We have quoted quite fully her letters to him written through a nine-day period, that the reader might have the full story. Writing from California five months later, she declared: 2BIO 442 5 We are of the best of courage. My husband will not let anything depress him. We have been harmoniously working with the armor on since we left Battle Creek for California.--Letter 16, 1875. A Relapse During the Ensuing Years It would be satisfying to the biographer if he could report that during the ensuing years of James White's life there was no recurrence of depression accompanied by suspicions, ill-advised 2BIO 442 6 statements, and accusations. We have noted his repeated paralytic strokes and their debilitating influence on his life, which, it seems, laid the foundation for erratic movements and fluctuating attitudes. In spite of the disheartening experiences marked by discouragement, distrust, and accusation that occasionally took place, his talents, dedication, and experience were such that God continued to use him mightily at a time when the church was in great need of his contributions. In 1876, there was a repetition of the experience of 1874. James and Ellen White were residing in their Oakland, California, home, close to the Pacific Press. She was diligently writing on the life of Christ; James was president of the General Conference and at the same time was much involved in the developing interests of the newly established publishing house. He was called east to attend a special session of the General Conference and oversee the proposed enlargement of the Health Institute. He wanted her to accompany him and to remain in the East to attend the coming camp meetings. Blessed with the good help of Mary Clough as a literary assistant, Ellen did not want to leave her writing, and he went on without her. Their letters (she wrote every day) indicated that there were some tensions, each certain they were in the line of duty, although acting somewhat independently. Her letter of April 20, 1876, reads in part: 2BIO 443 1 You are happy and never so free. Thank the Lord for this.... I am happy and free and I thank the Lord for this. You are in the line of duty. God blesses you. I am in the line of my duty and God blesses me. It may never be as well as now for me to write.... Should I leave now to go east, I should go on your light, not on mine.--Letter 11, 1876. 2BIO 443 2 The interchange of letters over the next few weeks indicate that there had been a growing tendency on the part of James to dominate Ellen's program, something that in earlier years he had studiously avoided. In a letter dated May 12, referring to what he had termed her independence, she wrote to him: 2BIO 443 3 In regard to my independence, I have had no more than I should have in the matter under the circumstances. I do not receive your views or interpretation of my feelings on this matter. I understand myself much better than you understand me.--Letter 25, 1876. 2BIO 444 1 She hoped to bring moderation into his growing dictatorial stance. In one letter James expressed himself in unrestrained terms: 2BIO 444 2 I shall use the good old head God gave me until He reveals that I am wrong. Your head won't fit my shoulders. Keep it where it belongs, and I will try to honor God in using my own. I shall be glad to hear from you, but don't waste your precious time and strength in lecturing me on matters of mere opinions.--Letter 66, 1876. 2BIO 444 3 During this tense period in which James was attempting to dominate Ellen's program, an effort that, considering her special work, was very distressing to her, she wrote three letters to Lucinda Hall. Making it clear that she could not submit to James's opinions of her duty, she reached out for human sympathy. 2BIO 444 4 On May 16, she wrote to James: It grieves me that I have said or written anything to grieve you. Forgive me and I will be cautious not to start any subject to annoy and distress you. We are living in a most solemn time and we cannot afford to have in our old age differences to separate our feelings. I may not view all things as you do, but I do not think it would be my place or duty to try to make you see as I see and feel as I feel. Wherein I have done this, I am sorry. 2BIO 444 5 I want a humble heart, a meek and quiet spirit. Wherein my feelings have been permitted to arise in any instance, it was wrong. Jesus said, "Learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls." 2BIO 444 6 I wish that self should be hid in Jesus. I wish self to be crucified. I do not claim infallibility, or even perfection of Christian character. I am not free from mistakes and errors in my life. Had I followed my Saviour more closely, I should not have to mourn so much my unlikeness to His dear image. 2BIO 444 7 Time is short, very short. Life is uncertain. We know not when our probation may close. If we walk humbly before God, He will let us end our labors with joy. No more shall a line be traced by me or expression made in my letter to distress you. Again, I say, forgive me, every word or act that has grieved you.--Letter 27, 1876. 2BIO 445 1 In her letters she had indicated that she would remain in California and continue her writing on the life of Christ, unless the Lord indicated to her otherwise. Such an omen must have come to her, for ten days later she was at James White's side at the Kansas camp meeting, the first one of the season. They worked through the summer together, sharing the burden of fourteen camp meetings. The writing she had hoped to finish in California in the spring of 1876 was finished in Battle Creek in December. James, however, did not forget the injustice to Ellen, and in the late summer of 1877 it was much on his mind. She wrote of this to Willie: 2BIO 445 2 His great trouble is battling with depression of spirits. He seems to feel that he has wronged me very much. He goes back to the letters he wrote me when he was in California, and you and I attended the camp meetings. He feels that he has committed a great sin that the Lord can hardly forgive.--Letter 13, 1877. 2BIO 445 3 She added, "My work is to comfort him and to pray for him; to speak cheerful, loving words to him and soothe him." Regardless of James's somewhat fluctuating attitudes, Ellen moved forward with her work, uninfluenced by human associates. 2BIO 445 4 Before the close of this review, one more point deserves notice. Four years later, on May 24, 1881, at a time when D. M. Canright was recovering from a period of discouragement and lapse in his ministry and faith, James White wrote him a letter in which he made some incautious remarks. Among these was his opinion that "Elders Butler and Haskell have had an influence over her that I hope to see broken. It has nearly ruined her." But his opinion held at that moment did not change the fact that Ellen White remained uninfluenced in her work as God's messenger. ------------------------Chapter 30--(1874) James White Again in the Saddle 2BIO 446 1 The Michigan camp meeting was scheduled to open in Battle Creek on Thursday, August 6, and continue to Tuesday, August 17. It had been decided that the thirteenth annual General Conference session would be held on the campground in connection with the camp meeting. The official notice called for the session to open Monday morning, August 10. The session and the camp meeting would share time from day to day. 2BIO 446 2 Uriah Smith reported that there were ninety-one tents on the ground, with between twelve and thirteen hundred believers occupying them. As to the services he reported: 2BIO 446 3 During the eleven days of the meeting twenty-five discourses were given, six by Brother White, five each by Brethren Butler and Andrews, and Sister White, three by Brother Haskell, and one by Brother Rogers, delegate from the S. D. Baptists. The word was spoken with great power and clearness. Especially was the speaking of Brother White thus characterized throughout. 2BIO 446 4 Never, we believe, did he make better points, or present the great truths of this message with more clearness and force. The involuntary response of many hearts was Thank God for the freedom He gives His servant, and the physical strength that is granted for the ardent labors into which his truth-inspired soul is constantly leading him. 2BIO 446 5 The same may be said of Sister White, Brother Butler, and others. The Lord signally helped His servants.--The Review and Herald, August 18, 1874. 2BIO 447 1 Of course, James White brought an encouraging report of the work on the Pacific Coast. He told of his commencing to publish Signs of the Times, and of his hope for a publishing house to be established soon in the West. It was his hope to return shortly, with the full endorsement of the General Conference and the promise of support for what was being done there. An Unexpected and Significant Turn in Affairs 2BIO 447 2 The nominating committee brought in its report on Thursday. Considering the now generally accepted views on leadership, expressed at the last session by G. I. Butler, it was no surprise that James White's name should head the list, calling for him to be president of the General Conference. Further recommendations were that Uriah Smith should serve as secretary and Harmon Lindsay as treasurer. For the General Conference Committee, the nominations called for James White, George I. Butler, and S. N. Haskell. The report was heartily accepted. It certainly turned the plans of James and Ellen White around, for now Battle Creek would be their base of operations. 2BIO 447 3 Resolutions passed were few and well considered, the first reading: 2BIO 447 4 Resolved That we hail with joy the cheering reports of the progress of the work on the Pacific Coast, and approve the action of Elder James White in establishing a much-needed paper in the interests of the present truth in that section of our country, and 2BIO 447 5 Whereas, The cause west of the Rocky Mountains is new, and its friends comparatively few, and Brother White should not be left to bear the burden of conducting an office there on his own financial responsibility, therefore 2BIO 447 6 Resolved, That we recommend to the trustees of the SDA Publishing Association to authorize Elder George I. Butler to act in behalf of the board at the California State conference to be held in connection with their annual camp meeting, October, 1874, in conferring with that conference relative to the establishment of a branch office of publication, on the Pacific Coast.--Ibid., August 25, 1874 2BIO 447 7 Actions were taken in support of the tract enterprise and calling for drawing its interests together into a general organization to be known as the General Conference Tract and Missionary Society of Seventh-day Adventists. Guidelines were set forth in the form of a constitution. There was an action of renewed consecration, and one relating to the thrust that would shortly be made in missionary endeavor in sending J. N. Andrews to Europe as soon as practicable. Facing Large Responsibilities 2BIO 448 1 There was no place Ellen White would rather be than in Battle Creek. Their home on the corner had been rented to E. B. Gaskill, who had served as General Conference treasurer, and it was soon made available to them. Relieved--theoretically, at least--of responsibilities in California, James White turned his attention to the general interests of the work of the church as a whole and to the institutions in Battle Creek, particularly the developments in the denominational school. 2BIO 448 2 In his editorial in the Review that carried the report of the General Conference session, he presented his reactions to the sudden changes and challenges the activities that meeting brought about. "Never were we so fully impressed," he wrote, "with the fact that the responsibilities of a worldwide mission were pressing upon our people, as during the religious services and the business sessions at the recent Michigan camp meeting."--Ibid. 2BIO 448 3 He wrote of the publication of literature in other languages; of the need of workers to enter new fields, at home and overseas; and then of the change in the plans for his work: 2BIO 448 4 We have felt, and still feel, the deepest interest for the cause on the Pacific. But it will not do to calculate upon a millennium to establish the cause there. Our wealthy men and women on the Pacific Coast must help out with their means, cautiously urge new gifts into the field, and give the cause a chance to grow upon the Pacific as it has in other parts. 2BIO 448 5 Failing health and discouragements had led us to withdraw from the general cause to confine our labors to the Pacific Coast. But we find ourselves since the Battle Creek camp meeting with our former plans completely changed; and we now resign all to the will of God, and the choice of His dear people. For several years we have been refusing responsibilities, especially such as would make it necessary for us to have our headquarters at Battle Creek. 2BIO 449 1 But the marked indications of Providence, in harmony with the wish of our people, assembled in the name of the Lord, with His spirit upon them, have led us to yield to be a servant wherever may be their choice.--Ibid. 2BIO 449 2 Then turning more particularly to the interests in California with which he had been so closely linked, he explained: 2BIO 449 3 The General Conference has approved of what steps we have taken in establishing the press upon the Pacific, and take the responsibilities as well as the liabilities off our hands. They send Elder Butler to the California camp meeting to counsel with that conference as to the proper steps to be taken to advance the cause on the Pacific. His practical gift being new will be enjoyed by all with the deepest interest, as well as with the greatest profit. 2BIO 449 4 We shall ever cherish the tenderest regards for our dear people on the Pacific Coast; and when it shall please God, we shall be happy to meet them, and labor for their prosperity. But for the present we must heed the calls of those who have greater claims upon us.--Ibid. 2BIO 449 5 As he was now leading out in both the interests of the Publishing Association and the General Conference, he suggested: 2BIO 449 6 If our friends west of the Plains will support a weekly paper, our Committee on Publications and the editors of the Review and Herald can greatly aid in the management of it, and in furnishing matter for it.--Ibid. The Eastern Camp Meetings 2BIO 449 7 The eastern camp meetings were scheduled to open in Vermont on August 20, and run till September 28 in Indiana. It had been James White's hope, and that of the believers in the several States, that both he and his wife could attend. But the duties in Battle Creek were too pressing; therefore Ellen White, accompanied by Lucinda Hall, started out with the second eastern meeting, at South Lancaster. From there she wrote James on Friday, August 28: 2BIO 450 1 We arrived here this morning, all safe, considerably tired. The elders were looking anxiously for us both; were much disappointed in not seeing you. They say there was great disappointment upon the Vermont campground among all, but the Lord helped Brethren Haskell and Butler and they had an excellent meeting; but this did not cure the disappointment of the outsiders. There was a great turnout, expecting Elder White and wife from California would be there.... 2BIO 450 2 Brother Butler has this forenoon cautioned the people to let me rest and not exhaust me with much visiting. While he was speaking, I lay down and rested and slept some. Shall be upon the stand to speak in a few moments.... 2BIO 450 3 My heart is fixed, trusting in God. I shall wait upon the Lord. I shall cry to Him in faith for His help and His power, and I believe we shall see of His salvation. God will be our helper.--Letter 49, 1874. 2BIO 450 4 The next camp meeting was in Maine; this gave Ellen an opportunity to visit three of her sisters. Elizabeth, her twin sister, joined her in the Maine meeting. "Her sympathies are with us," Ellen wrote, "yet she takes no open stand. She accompanied me in the desk and sat [on the platform] with me till I had got through speaking." She commented further: 2BIO 450 5 We had an excellent meeting in Maine. About two thousand people were out on Sunday. I never heard Brother Andrews do as well as he did in Maine. He leaves for Europe next week. Our prayers are that God may go with him.--Letter 50b, 1874. 2BIO 450 6 Writing to James from Kirkville, New York, on September 10, she said: "I feel so sorry that you have had a burden-bearing time. Every time you thought you might go with me to the meetings I felt greatly pleased, but I did not dare urge you." He was unable to get to the New York meeting. (Letter 51, 1874). California and the Publishing Interests 2BIO 450 7 Quite naturally both James and Ellen White watched for news of the steps being taken in regard to the Signs and the possibility of establishing a publishing house in the West. When Ellen had left Oakland in June to visit the East and raise much-needed money for the new enterprises, James called for the assistance of Edson, who in Battle Creek had gained some knowledge of the printing business, to come west to help him there. Edson went and applied himself well. When James, after publishing five numbers, left for the General Conference on July 29, he left Edson to get out the paper, on a reduced schedule. Loughborough gave editorial counsel and help. One number was issued in August and one in September. Things were almost at a standstill until the California camp meeting to be held in early October. There was talk of possibly publishing the Signs in Battle Creek, but when Butler got onto the campground at Yountville, he found a strong current running in favor of publishing in California and of establishing a publishing institution there. He reported from Yountville on Thursday, October 8: 2BIO 451 1 We have had under consideration the establishment of the press here, and the acceptance of the offer made by Brother White and the General Conference. The brethren here felt a great interest that the paper should not leave this coast. As soon as I came onto the ground, they began to talk about it. Some questioned as to means, et cetera, and there seemed to be some doubt in the minds of a few. 2BIO 451 2 But this morning in our session of conference, after the matter was fully presented and explained, the feelings of the brethren were expressed. The conference unanimously voted to assume the responsibility of the matter, and the congregation as a whole voted for it with much good feeling. They have since entrusted the matter of publishing the paper to the State conference committee until the legal association is formed. We shall soon raise pledges on the paper, and I shall greatly mistake the feelings of this people if there is not a very liberal subscription raised.--The Review and Herald, October 20, 1874. 2BIO 451 3 Butler's report in the next issue of the Review told the triumphant story. He had hoped for pledges of $10,000, but the California brethren went far beyond that. 2BIO 451 4 Sunday morning was the time chosen to raise means. The conference had decided to assume the responsibility of the paper. Now it was to be shown what they meant and how much real interest they had. The wants of the cause were set before them about as usual at our camp meetings, and though some were impatient for us to get through, they were so anxious to put down their pledges, we took about the usual time to give the facts concerning the progress of the work and the responsibilities resting upon the people here. 2BIO 452 1 We were all greatly and happily surprised to see the readiness of the people to pledge of their means for the establishment of the paper. Over $19,300 were pledged to be paid by a year from next January [January, 1876] for the paper, with the understanding that an association should be formed as soon as the place could be fixed for it to be located, with shares similar to the one at Battle Creek.... There were two who pledged $1,000 each, twelve who pledged $500 each, and fifty-one who signed $100 each, besides those who signed sums between.--Ibid., October 27, 1874 2BIO 452 2 Butler had read to the conference an address by James White that he carried with him, in which White urged the California brethren to do their duty. White offered a donation of $6,000 from the eastern brethren for the purchase of a steam press and all the material complete and sufficient to print the Signs of the Times. Delegates were quick to take steps to hold the publishing interest on the West Coast (The Signs of the Times, October 22, 1874). There was disappointment that James White would not be there to directly carry the responsibilities, but Butler assured them that White had been called to greater responsibilities in Battle Creek: 2BIO 452 3 We are confident of this, however, that "as a mother cannot forget her child," so Brother White will not forget the Signs over which he has thought, planned, and prayed, both in the mountains of Colorado and California. He has not bid us goodbye forever in taking other and greater responsibilities, but he leaves the assurance that he will help us with his counsel, influence, and pen.--Ibid. 2BIO 452 4 It was thought for a brief time that the paper should be moved to Woodland, California, to the printing office of William Saunders, a firm believer. One number (October 22) carried a Woodland dateline, but was actually printed in Oakland. Saunders did not have a power press and could not work for the standard Adventist top pay of $12 per week. Under the supervision of the California Conference committee--or rather, for the most part, of J. N. Loughborough--issues came from the press in Oakland at irregular intervals until February, 1875. 2BIO 453 1 When the Yountville camp meeting was over, the large tent was taken to San Francisco, where well-advertised meetings were begun in mid-October, with Canright, Loughborough, and Butler leading out. These meetings, yielding a fairly good harvest, continued until near the close of December (The Review and Herald, December 17, 1874). 2BIO 453 2 While the California camp meeting was being held, James and Ellen White attended the camp meeting at Lapeer, Michigan. This served the northeastern part of that State. Between four and five hundred Sabbathkeepers occupied thirty-one church tents. James and Ellen each spoke four times. On Sunday three thousand persons crowded in to hear James in the morning and his wife in the afternoon. This closed the 1874 camp meeting season. Concern for the Most Effective Work in California 2BIO 453 3 As they watched reports of developments in California through October, James and Ellen White had wavered as to just the course they should take. For a time they felt they must hurry west to help with the work there. Ellen White was deeply concerned that as the workers might relax, rare opportunities that were opening to spread the message would be missed. To Butler, working with the tent meeting in San Francisco, she wrote: 2BIO 453 4 Do not forget that pulpit labor must be followed by private effort. Brother Loughborough ought not to bend his mind to much writing now while this effort is being made. The greatest success attends those who come in as close relation as possible with those with whom they labor, gain their sympathy and confidence, visit at their homes; those who appear interested, pray with them and for them. In this way only will the direction be followed to go out in the highways and hedges, and compel them to come in. 2BIO 454 1 It is this fireside effort, this home work, that is attended with signal success. Try it, brethren, in the ministry. Some of our ministers do not love this kind of labor. They shun it. There is a cross attached to such personal efforts, but this is the labor the people must have if they embrace unpopular truth. In this close contact with souls who are in darkness, our light may shine more effectually, directly in the darkness, and they will see by our deportment, our conversation, our solemn yet cheerful courteous manners, that the grace of God is with us, that the peace of heaven is brought into their homes. They will be charmed with the truth, which is attended with such blessed results.--Letter 55, 1874. The Winter--Michigan or California? 2BIO 454 2 The steps taken at the General Conference session in August thrusting James White into the position of leadership brought, as we have seen, an unexpected and complete turn in their affairs. The outgoing General Conference treasurer, to whom they had rented their home in Battle Creek, vacated it, and they moved in immediately. But they were somewhat uncertain concerning the immediate future. Ellen White felt very comfortable living in Battle Creek, but their hearts were in California. On November 16 she wrote to Edson: 2BIO 454 3 This is a very important post. Here is the great heart of the work, and every pulsation of this heart is felt throughout the body. If the heart is unsound, if it is unhealthy, the entire system--or every member--must be affected. Satan aims his attacks directly where there is vital interest. It is highly important that the fort here is kept, that there be faithful sentinels here. We would so much rejoice to spend the winter in California and escape the cold winter before us if we remain in Michigan.... 2BIO 454 4 We did not settle our house for weeks (it is partially settled now).... We knew we were needed here. Our people here set right about the work of arrangements to bind us to the work here and to them as fast as possible. They furnished the nice large room in the [Review] office above the counting room with every convenience--sofa, sofa chairs, editor's chair, bureau, washstand, and your mother a very nice sofa chair. In other respects they have been very attentive to our wants in settling our house. We are now quite well settled and feel that we can spend our winter here if Father does not work too hard and get down.--Letter 63, 1874. 2BIO 455 1 For a time they had thought that they might be called to California almost immediately to get the publishing interests well established. But no word came, and they settled back to spend the winter in Michigan. As she closed her letter, she reported: 2BIO 455 2 We now make arrangements to stay. Our potatoes for all winter are in the cellar; our apples are in the cellar, also our squashes and some canned fruit--a limited supply. Carpets are down, goods moved. Everything is now prepared to spend the winter.... We shall labor here in the fear of God as best we can, and we will pray and have faith for those who are engaged in the work in California.--Ibid. The Pressing Need for a Well-Trained Ministry 2BIO 455 3 One deep concern shared by James and Ellen White was for a well-qualified ministry. A large part of the working forces in the field were self-trained, strongly dedicated men who, having reached a good degree of proficiency through diligent study and the blessing of God, had been pressed into public ministry. Stephen N. Haskell and Dudley M. Canright may be cited as examples. Canright, the oldest son in a southern Michigan farm family, had listened favorably to the preaching of the third angel's message at a tent meeting. He secured and devoured Adventist books, studied his Bible day and night, and soon longed to convert others to his newfound faith. His first convert was his own mother. 2BIO 455 4 At about the age of 21, Canright felt the call to the ministry. He went to Battle Creek and sought out James White and spent an hour with him. White related the incident: 2BIO 455 5 I said to him, "Do not content yourself with being a small preacher, but be somebody, or die trying. Do not go out to be a pet, but go out into the field, with the weight of the work upon you, with steady principles, and stand your ground." 2BIO 456 1 The last thing I did, was to present him with one of our English Bibles, and a pair of charts, saying as I did so, "Here, Dudley, take these, and go out and try it. When you become satisfied that you have made a mistake, bring them back." 2BIO 456 2 The next May, at the conference, I met him, and asked him, "What about those charts and the Bible?" 2BIO 456 3 He replied, "Brother White, you have lost them." 2BIO 456 4 Thank God! I would like to lose more in the same way. We raised means to purchase a library for Brother Canright and Brother Van Horn. And said I to them, "When you study, study with all your might, and when you visit, visit with all your might, and exercise briskly. Whatever you do, do it with all your might."--The Review and Herald, May 20, 1873 (see also Carrie Johnson, I Was Canright's Secretary, pp. 12-14). 2BIO 456 5 James and Ellen White watched with interest as the walls for a denominational college building rose to a height of three stories in the summer and fall of 1874. Dedication was to be Monday, January 4, 1875. Planning for a Biblical Institute 2BIO 456 6 Between the closing of classes for the fall term and the dedication of the new buildings, there would be a three-week period. What a unique opportunity, reasoned James White, to call the ministers of the denomination together for a training period. The Review of September 29, 1874, carried his proposal. He headed it "Biblical Institute." 2BIO 456 7 It is proposed to hold in Battle Creek, Michigan, ...about the middle of December next, a series of exercises to be conducted by Elders White, Smith, and others, which the name above given will probably describe it as well as any. 2BIO 456 8 The work proposed to be done is to give instruction theoretical and practical in regard to the presentation of the present truth before the people, as teachers' institutes give instruction in regard to the theory and practice of teaching. 2BIO 456 9 The object to be accomplished is to aid our preachers in a better preparation for the work of publicly presenting the truth, and to instruct such as may be desirous of at once engaging in that work, who know not how to spend a long time in preparing. The exercises will consist of, say, two lectures each day, with reviews and examinations; and the time employed will be about three weeks.--Ibid., September 29, 1874 2BIO 457 1 He called upon those interested, old or young, to send in word as to their interest. The response was enthusiastic, and two weeks later he announced the dates--from December 15 until the opening of the new school building, January 4, 1875. "The attendance," he commented, "will doubtless be large."--Ibid., October 13, 1874. In a back-page note in the Review he could joyfully inform the readers: 2BIO 457 2 The work is moving everywhere. We have work for five winters that we would like to do in the very next. We are able to accomplish thrice the amount of labor at present that we have been able to do at any time during the past three years. And Mrs. White comes from the excessive labors of the past season with better health, and courage, than at any time in her life. God is good. He helps those who are willing to wear out, and lets those have their way who choose to rust out.--Ibid., November 3, 1874 150 Attend the Institute 2BIO 457 3 The Biblical institute opened on Tuesday evening, December 15, according to plan, with about 150 in attendance, and the promise of "abundant success." James White gave the Sabbath morning address on the nineteenth, employing a "large, painted chart of the 'Way of Life,' showing the harmony of the two Testaments, and pointing out the presence of Christ in all the Bible, and that His work is not confined to the present dispensation" (Ibid., December 22, 1874). The presentation was well received, and the chart was reduced to a steel engraving that in the years to come had wide distribution. [The concept of such a pictorial design was that of M. G. Kellogg. Over a period of several years the pictorial representation was improved. Copies in color are available from the Ellen G. White Estate.] J. H. Waggoner reported on the Sabbath afternoon meeting: 2BIO 457 4 Sister White made one of her most powerful appeals, directed especially to the ministers and those who expect to engage in the ministry, but applicable to all. At the close, there was a call made to come forward for prayers, but it was in vain to carry out the design of giving place to those who desired to seek a closer walk with God. The whole house was moved. It was a solemn time.--Ibid., December 22, 1874 2BIO 458 1 One of the men attending from Ohio, O. T. Noble, gave a report, in which he stated: 2BIO 458 2 The first thing I will speak of is how we were received. A committee previously chosen held themselves in readiness to wait upon every newcomer and conduct him to a home with some one of the families composing the Battle Creek church; and judging from my own experience and what I have heard from others, we feel justified in saying that we fare sumptuously.... So far, the lectures have been conducted by Brethren J. White and U. Smith. The able and patient manner in which they handle the subjects, and answer the many curious, ingenious, and intricate questions submitted to them in writing, and orally, will certainly give them a large place in our confidence and in our hearts. 2BIO 458 3 The time devoted to lectures, including that used in asking and answering questions, is from 9:00 to 11:00 A.M., from 2:00 to 4:00, and 6:00 to 8:00 P.M., giving us plenty to do. 2BIO 458 4 I cannot close this article without a few words about the preaching, all of which thus far has been done by Brother and Sister White. I wish to say that whatever opinion people may form by reading, I venture the assertion that no fine-minded person can listen to either of them and not feel assured that God is with them. Sister White's style and language is altogether solemn and impressive, and sways a congregation beyond description, and in a direction always heavenward. Brother White's language, manner, and style are inspiring, and well calculated to lift us up.--Ibid., January 8, 1875 2BIO 458 5 The experiment of calling the ministers together for intensive Bible study was eminently successful, and it initiated a program that continued for several years. ------------------------Chapter 31--(1875) Leading in Significant Advances 2BIO 459 1 James and Ellen White had delayed their return to California for the winter months until after the Biblical institute and the dedication of Battle Creek College. The institute would close on Sunday night, January 3, and the college dedication was scheduled for Monday, January 4. But as they approached the time, a cloud hung over their cherished plans. Ellen White was very ill with influenza. W. C. White tells the story: 2BIO 459 2 After three or four days of the usual run of the disease, we expected her to recover, but she did not improve. Rather she grew worse, and the sanitarium physicians feared that she was in danger of pneumonia. They urged that she be brought without delay to the sanitarium for treatment.... Father was distressed at the thought of her not being able to bear her testimony before the members of the Bible institute, the Battle Creek church, and the many visiting brethren who had gathered to witness the dedication of the college.... 2BIO 459 3 I shall never forget the solemnity of the occasion. Mother had been brought down from her sickroom into the parlor. She was seated in a large armchair, warmly wrapped in blankets. Uriah Smith and J. H. Waggoner had come up from the Review office with Father, to unite with him in prayer, and four members of our family were also permitted to be present. 2BIO 459 4 Elder Waggoner prayed. Elder Smith followed in prayer, and then Father prayed. It seemed that heaven was very near to us. Then Mother undertook to pray, and in a hoarse, labored voice, she uttered two or three sentences of petition. 2BIO 460 1 Suddenly her voice broke clear and musical, and we heard the ringing shout, "Glory to God!" We all looked up, and saw that she was in vision. Her hands were folded across her breast. Her eyes were directed intently upward, and her lips were closed. There was no breathing, although the heart continued its action. 2BIO 460 2 As she looked intently upward, an expression of anxiety came into her face. She threw aside her blankets, and, stepping forward, walked back and forth in the room. Wringing her hands, she moaned, "Dark! Dark! All dark! So dark!" Then after a few moments' silence, she exclaimed with emphasis, and a brightening of her countenance, "A light! A little light! More light! Much light!"--Ibid., February 10, 1938 2BIO 460 3 In his narration W. C. White explained concerning this exclamation: 2BIO 460 4 This we understood afterward, when she told us that the world was presented to her as enshrouded in the mists and fog of error, of superstition, of false tradition, and of worldliness. Then as she looked intently and with distress upon this scene, she saw little lights glimmering through the darkness. These lights increased in power. They burned brighter, and they were lifted higher and higher. Each one lighted other lights, which also burned brightly, until the whole world was lighted. 2BIO 460 5 Following her exclamatory remarks regarding the lights, she sat down in her chair. After a few minutes, she drew three long, deep breaths, and then resumed her natural breathing. Her eyes rested upon the company that had been assembled for prayer. Father, knowing that after a vision everything looked strange to her, knelt by her side, and spoke in her ear, saying, "Ellen, you have been in vision." 2BIO 460 6 "Yes," she said, her voice sounding far away, as though she were speaking to someone in another room. 2BIO 460 7 "Were you shown many things?" Father asked. 2BIO 460 8 "Yes," she replied. 2BIO 460 9 "Would you like to tell us about them now?" he asked. 2BIO 460 10 "Not now" was her response. So the company was dismissed, and she went back to her room.--Ibid. 2BIO 461 1 W. C. White continued his account of the vision: Father then hastened down to the Review office to meet the brethren who were coming in from the East and the West to attend the dedication. About sundown he came up from the office, walking through the snow, for it had been snowing quite heavily during the afternoon. Entering the house, he threw off his overcoat in the kitchen, and hastened up to Mother's room. There, after a few words of inquiry about the experience of the afternoon, he said, "Ellen, there is to be an important meeting in the church this evening. Do you wish to attend?" 2BIO 461 2 "Certainly," she answered. So she dressed for the meeting, and with Father, walked down through the snow to the church.--Ibid. 2BIO 461 3 Waggoner, who had been one who prayed that afternoon for Ellen White's healing, reported in the January 8 issue of the Review: 2BIO 461 4 The closing exercises on Sunday evening, January 3, were of unusual interest. A recapitulation of subjects canvassed was presented by Brother Smith. At this point Sister White entered the house. She had been very sick for several days, and all had resigned their hope of hearing her again before their departure. 2BIO 461 5 But the Lord, in answer to prayer, visited her in mercy and in power, and to the great joy of all present she was enabled to give a powerful exhortation and cheering testimony. Brother White followed with a stirring appeal which went to the hearts of the large assembly.--Ibid., January 8, 1875 2BIO 461 6 Whether Ellen White related the vision Sunday night or at one of the special meetings held the next few evenings at the church is not clear. W. C. White describes, as a preface to her telling of the vision, her appeal for all to take broader views of the work: 2BIO 461 7 In Mrs. White's rehearsal of her vision regarding the growth of the work, which was given her on January 3, 1875, not only did she speak of seeing companies of believers who were waiting for the gospel messenger, but she also told her hearers that the time was not far distant when we should send ministers to many foreign lands, that God would bless their labors, and that there would be in many places a work of publishing the present truth. 2BIO 462 1 She said that in the vision, she had seen printing presses running in many foreign lands, printing periodicals, tracts, and books containing truths regarding the sacredness of the Sabbath, and the soon coming of Jesus. 2BIO 462 2 At this point, Father interrupted and said, "Ellen, can you tell us the names of those countries?" She hesitated a moment, and then said, "No, I do not know the names. The picture of the places and of the printing presses is very clear, and if I should ever see them, I would recognize them. But I did not hear the names of the places. Oh, yes, I remember one; the angel said, 'Australia.'"--Ibid., February 17, 1938 (see also The General Conference Bulletin, 1909, 92, 93). 2BIO 462 3 A decade later, while visiting Europe, she recognized the presses in the publishing house in Switzerland as shown to her in this 1875 vision; the same can be said of the presses she saw in Australia still later. 2BIO 462 4 This was the last vision given to Ellen White accompanied by physical phenomena concerning which we have detailed information and published lines of instruction attesting to it. J. N. Loughborough, who in 1884 was at the Oregon camp meeting, testified that a vision accompanied by the phenomena was given to her there, but we have no details about the circumstances. At the General Conference session of 1893 he stated: 2BIO 462 5 I have seen Sister White in vision about fifty times. The first time was about forty years ago.... Her last open vision was in 1884, on the campground at Portland, Oregon.--Ibid., 1893, 19, 20. Many Subjects Revealed in the Vision of January 3 2BIO 462 6 There is good reason to believe that much of the counsel published in Testimony No. 25, which came from the press in early February, 1875, was revealed to Ellen White in the vision of January 3. The first article, on the importance of the work, opens: "January 3, 1875, I was shown many things relative to the great and important interests at Battle Creek."--Testimonies for the Church, 3:468. Other articles are keyed to this vision, as are a number of articles in Testimonies, volume 4. Plans to Return to the Pacific Coast 2BIO 463 1 The Review and Herald, January 8, 1875, carried on its back page a note from James White in which he said: 2BIO 463 2 We leave for the Pacific Coast in a week or two, to avoid the remains of winter and a Michigan spring, to counsel with the brethren in California relating to publishing and other matters, to speak to our people as the way may open, and write for our periodicals. 2BIO 463 3 God has raised us up to health again, and we solemnly covenant with Him not to abuse it under the cares and labors of a printing establishment in Michigan, California, or anywhere else. We hope to visit all our conferences and home missions during the present year, in company with Mrs. White. We take time for rest, reflection, prayer, and preparation to speak and to write, and design for the future to undertake less, and do better what we attempt to do.--Ibid., January 8, 1875. 2BIO 463 4 During the frantic days that followed for the Whites in getting off to the West--they did not leave Battle Creek until Wednesday, January 27--they got Testimonies 24 and 25 through the press, each containing nearly two hundred pages. These testimonies fill the last one third of Testimonies, volume 3, pages 339-575. Included is the eighteen-page article titled "Leadership," written sometime in 1874 in response to the George I. Butler presentation at the General Conference session of 1873. Differing Views on the Philosophy of Leadership 2BIO 463 5 Butler's position, which was very favorably received at the time it was given (see p. 400), was later summed up by James White in this way: 2BIO 463 6 A mistaken view was taken of this question, insomuch that the position was taken that one man was to be recognized as the visible leader of Seventh-day Adventists, as Moses was the visible leader of the Hebrews.--Ibid., May 23, 1878. 2BIO 463 7 Of course, there was no hiding the point that he was referring to James White as that leader. An action passed at the conference session when Butler made this presentation called for it to be published in a pamphlet and circulated widely. This was done in the late spring of 1874. Beginning in June, James White chose to publish in the Signs of the Times a series of three editorials refuting Butler's position on leadership. He opened his remarks by quoting Matthew 23:8: "One is your Master, even Christ; and all ye are brethren." White pointed out: 2BIO 464 1 Jesus addressed these words to the twelve, in the hearing of the multitude. And while they were a rebuke to the scribes and Pharisees, they were also designed to impress the disciples with the great truth, that should be felt in all coming time, that Christ is the only head of the church.--The Signs of the Times, June 4, 1874. 2BIO 464 2 Later, back in Battle Creek, White, as editor of the Review and Herald, published a condensation of his Signs editorials in the issue of December 1, 1874. Uriah Smith, managing editor, put in an interesting note that read: 2BIO 464 3 The leading editorial, on leadership, in substance, was written by Brother White, in California, immediately after the publication of the tract upon the subject, which was approved by the General Conference. Hence, it is an expression of his views relative to the teachings of the Scriptures upon the subject, unbiased by the opinions and feelings of anyone, then or now. He now designs to give his views more fully, in tract form, when he proposes to apply the subject to the brief history of our cause, with which he has been connected from the first.--The Review and Herald, December 1, 1874. 2BIO 464 4 Ellen White did not agree with the Butler position, yet she dreaded seeing two church leaders in conflict. On November 11 she had written to W. H. Littlejohn, who was agitating the matter: 2BIO 464 5 In regard to leadership, we do not think, Brother Littlejohn, that you have the right understanding of this matter. The sentiments you have advanced in your letters to me are in some particulars directly contrary to the light God has given me during the last thirty years. I am about to print another testimony [Nos. 25, 26], and there are many things I consider of the greatest importance in the matter to be published. Some of these very things in regard to order in the church and the wants of its members are brought out very clearly, but it is impossible to write out or to speak in so short a time upon all these matters that which would meet the difficulties in your mind. We would not, in order to cure one evil, make a more greater difficulty to manage.... 2BIO 465 1 I see no one who has been in any special danger through believing or accepting Brother Butler's view of the matter. I may not and you may not understand his position correctly. We have sent for Brother Butler. He will be here soon. 2BIO 465 2 My husband could not see that Brother Butler's position was wholly correct, and he has written out his views which I believe to be sound.... In regard to leadership, we want no special reaction to take place upon that subject. We see dangers that you may not see. We think in a very short time there will be a correct position taken on this question.--Letter 61, 1874. 2BIO 465 3 Very shortly after this--just when is not precisely known--Ellen White wrote to Butler what might be considered an essay on the whole question. She included this in Testimony No. 25 under the heading "Leadership." Its eighteen pages are found today in Testimonies, volume 3, pages 492-509. Early on she stated the crux of the matter: 2BIO 465 4 Your principles in regard to leadership are right, but you do not make the right application of them. If you should let the power of the church, the voice and judgment of the General Conference, stand in the place you have given my husband, there could then be no fault found with your position. But you greatly err in giving to one man's mind and judgment that authority and influence which God has invested in His church in the judgment and voice of the General Conference. 2BIO 465 5 When this power which God has placed in the church is accredited to one man, and he is invested with the authority to be judgment for other minds, then the true Bible order is changed. Satan's efforts upon such a man's mind will be most subtle and sometimes overpowering, because through this mind he thinks he can affect many others. Your position on leadership is correct, if you give to the highest organized authority in the church what you have given to one man. God never designed that His work should bear the stamp of one man's mind and one man's judgment.--Testimonies for the Church, 3:493. 2BIO 466 1 The sixteen pages that follow are replete with counsels for everyone called to a position of leadership. The following four gems are found on page 497: 2BIO 466 2 Man can make his circumstance, but circumstances should never make the man. 2BIO 466 3 Long delays tire the angels. 2BIO 466 4 It is even more excusable to make a wrong decision sometimes than to be continually in a wavering position. 2BIO 466 5 I have been shown that the most signal victories and the most fearful defeats have been on the turn of minutes. 2BIO 466 6 This testimony provided basic counsel that charted a safe course in denominational administration. At the close of the pamphlet by Ellen White, James White repeated a major portion of his Review article of December 1, 1874, and added: 2BIO 466 7 The foregoing is taken from a discourse upon the subject of leadership which appeared in several numbers of the Signs of the Times, and later in the Advent Review. It was written only a few weeks after the essay referred to by Mrs. White was published, at a time when the writer knew not but that he was the only person who rejected the leading ideas of the essay, especially that part of it which applied the subject to himself. Let the following statements be carefully considered: 2BIO 466 8 1. I have never professed to be a leader in any other sense than that which makes all of Christ's ministers leaders. 2BIO 466 9 2. At the very commencement of the work, when organization was impossible, it was necessary that someone should lead out until those appointed by an organized body could act officially. I doubt not but God called me to this work. 2BIO 466 10 3. In my labors with Mrs. White in correcting errors, exposing wrongs, and establishing order in the church, it was my duty to stand firm with her. And because I could not be induced to yield to the demands of error, but stood firmly for the right, I was charged with being stubborn, and having a desire to rule.--Testimony No. 25, pp. 190, 191. 2BIO 467 1 He added other points, suggesting it might have been better when the church was being organized if he had refused to continue to act "a more prominent part" than those associated with him in office. He expressed his gratitude that the matter was now fully settled in his own mind, and he affirmed the concept that "the General Conference is the highest authority God has on earth."--Ibid., 192. 2BIO 467 2 In an editorial in The Review and Herald, May 23, 1878, White had occasion to review the whole experience. He reiterated his basic position: 2BIO 467 3 We have but one leader, which is Christ, and the entire brotherhood of the ministry, while they should counsel with each other out of due respect for the judgment of each other, should nevertheless look to our great leader as their unerring guide. 2BIO 467 4 Our long experience in the general, successful management of matters pertaining to the cause gave our people confidence in us, and has had a tendency to lead them to look to us and lean upon our judgment too much. This experience we gained by anxious study and earnest prayer. Our brethren can obtain it in the same way. They should have looked to God more and gained individual experience. 2BIO 467 5 For the wrong, God has in wisdom removed us [by severe illness] from them for a time, and we fear the removal will be final unless they learn to look to God for themselves. We do not object to counseling with our brethren, if it can be taken as simply the opinion of one who is frail and liable to err, but when it comes to this that brethren demand of us our opinion, and add that they shall do just what we say, we shall withhold our opinion.... A servant of the church and a counselor with the brethren. James White.--Ibid., May 23, 1878. Finally, Off to California 2BIO 467 6 Having seen Testimonies 24 and 25 through the press, the first published since the autumn of 1873, James and Ellen White, accompanied by Mary Kelsey and J. H. Waggoner, left for California on Wednesday, January 27, 1875. They would assist in the soon-to-be-established publishing house. They arrived in Oakland on the evening of February 2. Loughborough, who welcomed them, noted that James and Ellen had returned "in good health and with their usual zeal." He was particularly pleased to observe that God had wonderfully sustained James, and his health was improved (The Signs of the Times, February 11, 1875). The couple threw themselves wholeheartedly into the work with the churches in Oakland and San Francisco and into the development of the publishing work on the Pacific Coast. 2BIO 468 1 White announced plans, present and for the future: We have come to this State by the request of the California Conference of S. D. Adventists to counsel with our leading men relative to the location of the Signs office, the institution of a publishing association here, and the best method of conducting a publishing house. We design to write for the Signs, and speak to the people as the way may open. 2BIO 468 2 But the time of our stay upon this coast at this time cannot be more than three months, provided we attend our camp meetings in the several States, closing up with California on our return to the State next fall.--Ibid., February 25, 1875 2BIO 468 3 A special session of the California Conference was quickly arranged for February 12, and at that meeting consideration was given to the location of the proposed publishing house. Delegates brought suggestions of several potential sites. On D. M. Canright's motion, Ellen White was invited to give her views as to location and other matters. "She did, stating that her mind was in favor of either San Francisco or Oakland, from the fact that they were situated on the great highway of travel and commerce."--Ibid. 2BIO 468 4 The record is that "there was a general agreement that Oakland was the best point at which to establish permanently our printing office for this coast." On the motion of William Saunders, the conference unanimously voted: 2BIO 468 5 That Oakland be selected by this conference as the point of location for the printing establishment.--Ibid. 2BIO 468 6 After three months in California, James and Ellen White returned to the East. In an editorial statement written on April 28, James summed up their accomplishments: 2BIO 469 1 Tomorrow we take the overland train for Chicago, accompanied by Mrs. White. We design to return to our Oakland, California home, before the cold of another eastern winter. And as we are about to leave this desirable field of labor for the present, we take a hasty glance at the past three months. 2BIO 469 2 We reached Oakland from the East, February 2, 1875, very much rested by our six days' journey, and were ready for immediate active service. We were very happy to find in Oakland and San Francisco two active and well-united churches of about seventy-five members each. In our younger days Mrs. White always attended the same services with us, at which we would take turns in speaking; but the situation of things in the two cities seemed to demand that we should divide our efforts, so that we have generally occupied both stands, alternating, when not laboring in other churches. 2BIO 469 3 We have both labored at Petaluma, Napa, and Santa Clara, and Mrs. White, with our son, W. C. White, has spent one week with the church at Woodland.... 2BIO 469 4 Besides speaking, we have had the general care of the Signs office, and have written considerable for our papers. Add to this the labors of the principal duties which called us to this coast last winter, to assist in forming a publishing association and locating and putting up a publishing house--and one can see at a glance how our time could be well employed.--Ibid., April 29, 1875. 2BIO 469 5 Then he turned to some of the details of accomplishments. At the same time he expressed concern over the financial situation. While more than $19,000 had been pledged at the camp meeting in Yountville the previous fall, which was to be paid by the close of 1875, only a few had paid their pledges. As a result, cash was in short supply. 2BIO 469 6 The Pacific Seventh-day Adventist Publishing Association is complete, a body corporate, according to the laws of the State of California, that can sue and be sued, and its officers entered upon their duties with flattering prospects. The site, eighty feet front by one hundred feet deep, on the west side of Castro, between Eleventh and Twelfth, is purchased and paid for. Part of the lumber for the publishing house is on the ground, and Brother O. B. Jones commences to build about the middle of May. He would be very glad to employ every good carpenter among our people in the State if means could be furnished immediately to purchase all the material and push the job to a speedy completion.... 2BIO 470 1 Having seen this enterprise in good working condition, we leave the work of building and of managing the affairs of the association in able hands, and make a tour east to attend to more urgent and arduous labors.--Ibid. 2BIO 470 2 White challenged the believers in California: Our plans have been to return to the California camp meeting, and assist in an effort with the big tent in San Francisco during the months of October and November, and advertise largely from our own press in Oakland. 2BIO 470 3 It will require great promptness on the part of the friends in California to carry forward all these plans, so dependent one upon another. A failure of any one might affect the whole, so that we might not see duty to leave important meetings in Ohio, Indiana, Missouri, and Kansas to return in early fall.--Ibid. 2BIO 470 4 His interest in the California enterprise led him to make a gift of $1,000 to the newly formed publishing association, and he promised to advance another $1,000 without interest until the poorer brethren could pay their pledges. Back in the East for the Camp meetings 2BIO 470 5 Soon after arriving in Battle Creek, to attend camp meetings, James White declared his general plan for working: 2BIO 470 6 We hope to be able to attend all the camp meetings the coming season with Mrs. White. We shall come to our brethren, not to do the work, but to help them do it in the name and strength of the Lord. We have neither strength nor disposition to labor as we have done. It is important to be in season. We have many suggestions to make, and we think it important at this early date to call the attention of the preachers of the several conferences to the fact that if duty calls them from important labor to the camp meeting, it calls them to labor at these meetings and not depend on those from abroad to do all the work.--The Review and Herald, April 8, 1875. 2BIO 471 1 Two weeks later, in a back-page Review note concerning their labors, he related their plans and made a significant comment: 2BIO 471 2 We are anxious to meet with our people in the several conferences, if but for a few days at each camp meeting.... Our object at all these meetings shall be to preach the word faithfully, pray with and for the brethren, counsel with them as to the best means to advance the cause, and labor generally for love and union to continue with the Lord's people. 2BIO 471 3 We are very grateful that we were not suffered to be pressed into the leadership delusion, on the one hand, nor left to lose our interest in the cause on the other. We are anxious to help all who need help. We have never claimed higher honors than to be a servant of the church, and to counsel with our brethren.--Ibid., April 22, 1875 2BIO 471 4 After spending much of May in Battle Creek, James and Ellen White started out to attend the first camp meeting of the season, in Newton, Iowa. Those who met them here and there reported that they were enjoying good health. Joseph Clarke at Bowling Green, Ohio, where they stopped en route to Iowa, declared: 2BIO 471 5 Brother White has improved greatly in bodily and mental health within the past year. He says he has increased his weight twenty-five pounds by the practice of continued cheerfulness and courage in God, and by ignoring Satan's dark schemes to dishearten and discourage him.--Ibid., June 10, 1875 The Iowa Camp Meeting 2BIO 471 6 In a three-column statement, James White reported that at the Iowa camp meeting there were thirty family tents besides the large tent and covered wagons. Uriah Smith was on the grounds, and the burden of preaching was carried largely by the three. Some two thousand attended the meetings on Sunday. On Wednesday, June 2, the Newton Free Press gave good space to reporting the meetings. We include excerpts from the lengthy report of W. S. Benham, editor and publisher: 2BIO 472 1 The Seventh-day Adventists of Iowa, and Nebraska, both States being included in one conference, held their annual conference and camp meeting at Evans' Grove, just southwest of Newton, commencing last Thursday and closing on Tuesday. This is the second year of the conference and camp meeting at this place, and its central location and pleasant remembrances may make this the place for its permanent establishment. 2BIO 472 2 The grounds were admirably arranged, the great pavilion located on the east side, with a semicircle enclosing over two acres, upon which ample seats were spread before the platform, while in the adjacent timber the teams were hitched and fed, a well dug on purpose, furnishing the requisite amount of water for all. 2BIO 472 3 It is proper to state right here that no orders were given in regard to deportment on the grounds, no guards or sentinels placed on duty, and that from the opening to the close there was not an attempt at disorder or a symptom of rowdyism manifested. The people who came together for the camp meeting attended strictly to business, and the spectators at all the meetings showed that respect which was due to them as strangers and fellow-citizens.... 2BIO 472 4 Of the elders in attendance and taking an active part in conducting the exercises we may appropriately mention James White, U. Smith, Ellen G. White, R. M. Kilgore, Henry Nicola, C. L. Boyd, C. A. Washburn, J. T. Mitchell, and Harvey Morrison. 2BIO 472 5 Elder White has made the subject of his present discourses his life study, and its propagation his lifework. He is the associate of Elders Smith and Andrews in publishing the Review and Herald, Voice of Truth, and Signs of the Times. 2BIO 472 6 Mrs. White is a preacher of great ability and force, much called for as a speaker at the camp meetings of the denomination all over the Union, and a large share of her time is given to this work. 2BIO 472 7 Elder Smith is pleasant in appearance, an earnest advocate of his doctrine, and preaches with good effect. 2BIO 473 1 The tents are being struck as we go to press, and directly those attending the meeting will return to their respective homes, firmer, and stronger after this season of instruction and mutual pledges to each other of faithfulness to the faith. The meeting has been in all respects a success.--In The Signs of the Times, June 24, 1875. 2BIO 473 2 James and Ellen White continued with the camp meetings in the Midwest as planned--Illinois; Wisconsin, where two meetings were held; and Minnesota--and then returned to Battle Creek for the July break. From there White reported: 2BIO 473 3 Five camp meetings have been held the present year with the very best results. We think our brethren in each of the several States where they have been held will agree with the statement that they have been the very best camp meetings they have ever enjoyed. We can plainly discern the fact that each year our people are standing on higher ground, and that the yearly additions to our numbers are persons of greater moral value and influence than formerly.... 2BIO 473 4 We here notice with the greatest pleasure the tender care with which our wants were supplied upon the several campgrounds of Iowa, Illinois, Minnesota, and Wisconsin.... After a few weeks of that rest which change gives, we take up the eastern camp meetings.... 2BIO 473 5 Probably Mrs. White has never been able to hold the attention and move the hearts of the people as now. Brother Smith is getting the camp meeting armor on. He adds to his ever clear manner of presenting the truth of God a force and earnestness which make him eminently useful at these great annual gatherings of our people. And God be thanked that He gives the writer great freedom in his words, and makes him very happy in speaking words of good cheer to all fellow-pilgrims.--The Review and Herald, July 15, 1875. Uriah Smith's Firsthand Observation 2BIO 473 6 Uriah Smith had made the rounds of the western camp meetings with James and Ellen White, closing with the gathering in Sparta, Wisconsin, on July 6. He was deeply impressed with the significance of their ministry. Reporting that convocation, he wrote: 2BIO 474 1 And now we shall be pardoned for adding to these lines a note of a personal nature. It has been a pleasure as well as a privilege to us to attend these meetings in company with Brother and Sister White. In all our long association with them, it has never chanced to be our lot to thus be with them in such a series of consecutive meetings from State to State. Hence, well as we have heretofore been acquainted with their labors, in a general way, we have never been in a position to realize so fully as now, nor so fully prepared as now to testify to, the value of their labors, and the benefit of their counsel to the different conferences and the cause at large. 2BIO 474 2 God has given them a testimony for the people, both without and within the church; and His providence has so ordered that they have had an experience in this work from the very beginning, nearly the whole of their public labors being identified with it, and all their interest centering in it. Hence they are prepared, as from the nature of the case no others can be, to give counsel in regard to the different enterprises, and to at least assist in devising ways and means for the further advancement of this cause. 2BIO 474 3 We have been happy to see their testimony received and prized as it was entitled to be. In this the brethren have done well. They have thereby in many instances been relieved from embarrassing perplexities and discouragements. And so long as the evidence presents the same showing that it presents today, we can but believe that he is recreant to the best interests of this cause who refuses to cooperate with them, and stay up their hands, in a work to which their whole life has been and is so unselfishly devoted, and to which their whole past record, and their present labors, show them both to have been, and to be, so undeviatingly true.--Ibid. ------------------------Chapter 32--(1875) Finishing a Successful Year 2BIO 475 1 During the month of July, between the time of camp meetings in the Midwest and those to be held in the East, James and Ellen White were in Battle Creek with many things to care for and much writing to be done. In general they were enjoying good health. Ellen wrote to Willie in Oakland about their living arrangements: 2BIO 475 2 We sleep in the [Review] office and are well arranged. We can be retired now as we please. If only Lucinda [Hall] were here we would prepare our own meals. We go here and there and everywhere. But thus far we have fared well enough.--Letter 25, 1875. 2BIO 475 3 To Edson and Emma she wrote, "We are both in very good health and cheerful in the Lord. We try to do all the labor we can and leave the results with God.... The Lord does indeed go with us and strengthens us for our labor."--Letter 23, 1875. Writing to Willie early in the morning of July 13, she reported: 2BIO 475 4 Last Friday I spoke at four o'clock at the Health Institute. My subject was the training of children. They have the best set of patients there now that they have ever had. In the evening of Friday, we went to Potterville to rest. But these rests do not amount to much in my case. It was no rest for me. I spoke Sabbath. 2BIO 475 5 I wrote much of the day, Sunday. I wrote thirty-five pages. Gave your father a pack [a hydrotherapy treatment]. Walked out with him. Had a long talk and praying season in the beech grove. Your father then helped Robert Sawyer. He worked like a young man. Has been a little stiff since. 2BIO 476 1 After my thirty-five pages were written, I picked raspberries. Brother and Sister Carman found us at it in the field and said they came for us to go home with them. So we went. Next morning rode to cars and came to Battle Creek. Took dinner at the institute.--Letter 24, 1875. 2BIO 476 2 Her afternoon was spent in the dentist's chair and the evening in a committee meeting. Some of the businessmen called to Battle Creek to care for the business interests of the cause were proving less than true to duty. She bore a close testimony to Harmon Lindsay, pointing out pride, jealousy, and injured dignity. The result: 2BIO 476 3 Harmon arose and said he accepted every word Sister White had said. He had done wrong. He laid down his feeling then and there. But yet I do not see that the bottom is reached. Harmon will have to feel deeper than he has yet done before he can harmonize with the Spirit of God.--Ibid. 2BIO 476 4 The next day, in her letter to Willie, now in Oakland, she again referred to such problems: 2BIO 476 5 I have been writing about thirty pages for Brother and Sister Gaskill in connection with the Health Institute. Many things need righting up. May God help us to faithfully discharge our duty. I look with anxious, longing heart to the Pacific Coast. I long to be with you.--Ibid. 2BIO 476 6 The next Sabbath, July 17, an aged couple were baptized in the Kalamazoo River at the usual baptizing place, not far from the church. Ellen White wrote: 2BIO 476 7 We had a beautiful scene at baptism. Sabbath morning, Deacon Young and his wife were baptized. They went into the water like two heroes, perfectly calm, and they came out of the water with their countenances illuminated with the light of heaven. Uriah, Green, and Mack were at the waterside and they said when your father was praying, the Spirit and power of God came down upon the people and pervaded the congregation assembled. 2BIO 477 1 Your father spoke in the morning and he and those who were to officiate with the candidates retired to prepare while I addressed the people about fifteen minutes. 2BIO 477 2 Word came to me at noon that if there would be preaching, Mrs. Green and Mack would remain to the afternoon service. I consented to speak and felt much freedom in speaking.--Letter 25, 1875. 2BIO 477 3 Sunday afternoon, July 18, at the request of Dr. John Kellogg, newly come to the Health Institute, she spoke in the nearby grove on health reform to a sizable and attentive audience. She spoke again, by request, on Tuesday afternoon, July 20. Thursday, July 22, found James and Ellen White at Goguac Lake for an afternoon with the patients of the institute. At an appropriate time, James White addressed the group for about forty minutes (Letter 26, 1875). 2BIO 477 4 They watched closely the reports from California as to progress in the erection of the publishing house there. In a few days James would be off to New York to purchase a cylinder press and printing equipment for the new office. Adventists east of the Plains had raised nearly $8,000 to equip the new plant. The Fourteenth Annual Session of the General Conference 2BIO 477 5 The eastern camp meetings opened with the Michigan camp meeting in Battle Creek, August 10-17. The General Conference session and the regular annual anniversary meetings of the three Battle Creek institutions were also held during that week. James and Ellen White were present, of course, to listen and to participate. Reports showed the "present standing" of the cause to be: Church members 8,022 Ministers 69 Churches 339 Licentiates 76 Systematic Benevolence Fund pledged by the churches $32,618 —The Review and Herald, August 26, 1875. 2BIO 477 6 The business was quite routine and was handled with dispatch. There were resolutions recognizing the school and its contributions; on health reform, recognizing the benefits of following its principles and calling for greater energy in the promulgation of its truths; and on the work on the Pacific Coast, urging strong support in the development of the Pacific SDA Publishing Association. 2BIO 478 1 An action was taken calling for marked advance in Europe and in other parts of the world: 2BIO 478 2 Resolved, That we recommend the Executive Committee to take immediate steps to establish a printing office in Europe, to issue periodicals and publications in the French and German languages, and also to enter the openings presenting themselves in Great Britain, France, Germany, Holland, Italy, Hungary, Africa, and Australia.--Ibid. 2BIO 478 3 Butler introduced a resolution to rescind the one taken in 1873 relating to his presentation on the question of leadership. James White then made some explanatory remarks, setting forth "the principles of leadership which, according to the Scriptures, must hold in the church of Christ." The following resolution was unanimously adopted: 2BIO 478 4 Whereas, Further examination has shown that some of the sentiments contained in said tract were incorrect; therefore 2BIO 478 5 Resolved, That the tract referred to be placed in the hands of a committee (said committee to be appointed by this conference) to be so revised as to correspond with the better understanding which now exists on the subject of leadership.--Ibid. 2BIO 478 6 The committee appointed for this task was made up of Uriah Smith, S. Brownsberger, and J. H. Kellogg. 2BIO 478 7 The following persons were elected: For president, James White; secretary, Uriah Smith; and treasurer, Miss Freddie House. Named to the General Conference Committee were James White, J. N. Loughborough, and J. N. Andrews. 2BIO 478 8 In his Review and Herald report of the General Conference session and the Michigan camp meeting, Smith stated: 2BIO 478 9 A greater amount of business was transacted during the seven days of this meeting than during the fourteen days of the meeting of 1874; and yet there was a fair proportion of time to devote to religious services, which were not without their interest and good results. 2BIO 479 1 The happy disposal of so much business was due to the energy and tact of Brother White, who took hold to lift in every direction, and whose executive ability, when his way is clear from any serious hindrances and drawbacks, is equal to the occasion.--Ibid. The Remaining Eastern Camp Meetings 2BIO 479 2 On the train bound for the Vermont camp meeting, scheduled to open on August 19, White took his pencil and wrote wearily: 2BIO 479 3 The Battle Creek camp meeting is passed. Many circumstances were unfavorable; but the Lord helped, and results are good. The influence of this meeting will be lasting.... The pleasant reflections of what God has wrought the past two weeks, and the triumphant hope of reward in the future, make us very happy.--Ibid. 2BIO 479 4 After Vermont, they attended camp meetings in Maine and New York, and then they had to hurry to California. 2BIO 479 5 At the meeting in Maine, Ellen White again had the opportunity to visit her sisters. Of this she wrote: 2BIO 479 6 We went to Maine to visit my sister Harriet, who is dying with consumption. We went the route which was new to us which passed through Gorham, where my twin sister [Elizabeth] lives. We called on my sister Mary Foss and got her and her daughter Ellen and my niece Mary Clough to go to the camp meeting with us. They were very much interested in the meeting.--Letter 35, 1875. 2BIO 479 7 From there they traveled to Rome, New York, for meetings that would run from September 9 to 14. They had promised to be in California for the camp meeting there September 23 to 30, if the publishing house was ready and a house of worship built in San Francisco. Meeting the challenge, the California members successfully completed the publishing house in Oakland, and O. B. Jones, the builder, was busy at work on a church building in San Francisco on Laguna Street. This meant that the New York camp meeting was the last they could attend in the East. The New York Camp Meeting 2BIO 480 1 The New York camp was pitched about two miles north of the city of Rome in a beautiful, level, beech and maple grove, skirted by a quick-flowing stream. Two large tents were surrounded by thirty-four family tents arranged in a square. Smith reported: 2BIO 480 2 Brother and Sister White were present.... They, and others who spoke, enjoyed a good degree of freedom in the presentation of the truth, and the Word was listened to with eagerness and was cordially received by the people.... On Sunday, the attendance was large, estimated at about three thousand.--The Review and Herald, September 23, 1875. 2BIO 480 3 Ellen White was one of the Sunday speakers. That night an impressive dream was given to her, of which she wrote: 2BIO 480 4 I dreamed that a young man of noble appearance came into the room where I was, immediately after I had been speaking. This same person has appeared before me in important dreams to instruct me from time to time during the past twenty-six years. 2BIO 480 5 Said he, You have called the attention of the people to important subjects, which, to a large number, are strange and new. To some they are intensely interesting. The laborers in word and doctrine have done what they could in presenting the truth, which has raised inquiry in minds and awakened an interest. But unless there is a more thorough effort made to fasten these impressions upon minds, your efforts now made will prove nearly fruitless. Satan has many attractions ready to divert the mind; and the cares of this life, and the deceitfulness of riches all combine to choke the seed of truth sown in the heart, and in most cases it bears no fruit.--Ibid., November 4, 1875 2BIO 480 6 The angel pointed out that the preaching would be enhanced by the wide use of appropriate reading matter. He called for tracts on important points of truth to be handed out freely, declaring that this would result in a "hundredfold return to the treasury." He added: 2BIO 481 1 The press is a powerful means to move the minds and hearts of the people. And the men of this world seize the press, and make the most of every opportunity to get poisonous literature before the people. If men, under the influence of the spirit of the world, and of Satan, are earnest to circulate books, tracts, and papers of a corrupting nature, you should be more earnest to get reading matter of an elevating and saving character before the people.--Ibid. A Call for Colporteur Ministry Evangelism 2BIO 481 2 Then the angel called attention to a fruitful line of endeavor that Seventh-day Adventists had up to this time not employed: 2BIO 481 3 God has placed at the command of His people advantages in the press, which, combined with other agencies, will be successful in extending the knowledge of the truth. Tracts, papers, and books, as the case demands, should be circulated in all the cities and villages in the land. Here is missionary work for all. 2BIO 481 4 There should be men trained for this branch of the work who will be missionaries, and will circulate publications. They should be men of good address, who will not repulse others or be repulsed. This is a work to which men would be warranted to give their whole time and energies as the occasion demands. 2BIO 481 5 Those who distribute tracts gratuitously should take other publications to sell to all who will purchase them. Persevering efforts will result in great good.... God has committed to His people great light. This is not for them to selfishly enjoy alone, but to let its rays shine forth to others who are in darkness of error.--Ibid. (see also 3LS, p. 217). 2BIO 481 6 In a few days the Whites would be leaving for California, so it was not until they were back in their Oakland home that Ellen found opportunity to write out this far-reaching instruction, which was to set in motion the colporteur ministry of the church. Unexpected Revival in Battle Creek 2BIO 481 7 From Rome, New York, James and Ellen White hastened back to Battle Creek, intending to be in California for the opening of the camp meeting on Thursday, September 23. They arrived in Battle Creek September 14, and expected to leave several days later for the West. They really had about two weeks' business to attend to in the short time they expected to be there. 2BIO 482 1 In the evening they met with the church, concerned with its spiritual condition. In that meeting and the one on the following night, such an interest developed that James and Ellen delayed their departure and continued their work with the church. Smith described the developments. 2BIO 482 2 For the benefit of the young, some of whom were falling into the snare of the devil, the effort was especially directed.... The Spirit of God was present to help. The hearts of the young were powerfully wrought upon. Many who had never made a profession, and for some of whom but little hope could be entertained, so wayward were the tendencies they manifested, made a move. The servants of the Lord were led out in exhortations as powerful and labors as earnest as any we have ever heard or witnessed. It was a visitation of the Spirit such as any people are rarely blessed with. 2BIO 482 3 Meetings were held Thursday evening, Friday morning, the evening commencing the Sabbath, Sabbath morning, forenoon, and afternoon. At the conclusion of the afternoon service, twenty-three were baptized by Brother White in the Kalamazoo, which has witnessed so many scenes of this kind, yet none so remarkable as this. With but few exceptions, the ages of those baptized ranged from 12 to 17. This was an astonishing result to reach in so short a time. Yet we believe a genuine commencement of the work has been made, which may be cultivated to permanent and most happy results.--Ibid., September 30, 1875 Hastening to the West Coast 2BIO 482 4 The unexpected delay in Battle Creek until after the Sabbath, September 18, meant that James and Ellen would miss the opening of the California meeting on Thursday, September 23. But they were happy to be on their way. After leaving Chicago Sunday morning, James reached for a pencil and wrote of their experience during the previous few days: 2BIO 483 1 To say that we are weary only faintly expresses our physical condition in this respect. In addition to eight meetings of great labor from Tuesday evening to Sabbath P.M., closing with the baptism of twenty-three, every spare moment was occupied with important business pressed forward in a rush, packing trunks, valises, and baskets, for nearly a week's journey, giving ourselves but four and five hours' sleep each night. As we write, wife sleeps. God bless her, and give strength for the labors of the future.--Ibid., September 23, 1875 2BIO 483 2 He hastily added: 2BIO 483 3 But we are not weary of the work. We are filled with hope, courage, and faith, and design to extend our labors, and what influence the Lord gives us, as never before. God has been giving us strength, light, and freedom, and our peace is like an ever-flowing river. Our adorable Redeemer lives; and He reigns graciously in the hearts of His dear, trusting people.--Ibid. 2BIO 483 4 The believers in California were, of course, disappointed that the Whites were delayed, but they went forward with their camp meeting as scheduled. It was held north of San Francisco Bay at Fairfax, in Marin County. They found themselves in comfortable and convenient circumstances, occupying the Fairfax picnic grounds controlled by the North Pacific Coast Railroad Company. A stream of water ran through the grounds, and there was a good well. And of course there was ample room for all the tents. 2BIO 483 5 As James and Ellen pulled into Oakland Friday afternoon, Willie met them at the station and took them to their home. James described the homecoming: 2BIO 483 6 After an absence of five months we reached Oakland in the evening of the twenty-fourth ult., and lodged at our good home that night on Eleventh Street, near Castro. The carpenters had but commenced this house when we left last April. The next object that called our attention was our office building on the same block, commenced some weeks after we left, and brought very nearly to completion more than a month since.--The Signs of the Times, October 7, 1875. 2BIO 483 7 Sabbath morning they crossed the Bay and arrived at the campground at 11:20 A.M. James White went immediately to the stand and addressed an eagerly waiting audience. Ellen, according to the usual procedure, spoke Sabbath afternoon. Both participated in other meetings, laboring especially for the children and youth (The Review and Herald, October 14, 1875). Several mornings during the week were given to the business of the California Conference. Officers elected for the conference were: president, J. N. Loughborough; secretary, William Saunders; and treasurer, W. C. White. Two of the resolutions voted by the conference read: 2BIO 484 1 Resolved, That we fully endorse all the steps that have thus far been taken in locating and establishing the publishing house in Oakland. 2BIO 484 2 Resolved, That we hereby express our gratitude to God, and to our brethren east of the Rocky Mountains, for their noble liberality in furnishing us with two power presses, a steam engine, and the necessary equipment for a first-class publishing house.... And we renew our pledge to be faithful to the trust conferred upon us in this important field, to endeavor to spread the present truth to the people, nations, and tongues of the earth. 2BIO 484 3 Another significant action taken was: Resolved, That we recognize the voice that for twenty-five years has been calling to Seventh-day Adventists through the testimonies to the church as a voice from heaven; and that it is our duty to heed it in all its teachings, whether it encourage, admonish, or reprove us.--The Signs of the Times, October 7, 1875. The California Publishing House 2BIO 484 4 Naturally, James and Ellen White were eager to get back to their new home in Oakland and to the publishing house now in operation, stocked with the machinery and supplies purchased by James White in New York City and sent by train to Oakland. In an article published in both the Signs of the Times and the Review and Herald, titled "How We Found Things," he gave a glowing report: 2BIO 484 5 The appearance of this building from the outside is fine. The arrangement inside from the basement to the attic is admirable. The room in the basement is valuable. The several rooms of the two stories of the building are next to perfection in arrangement and conveniences. And there are four valuable finished rooms in the attic. In the rear of the main building and separated from it the distance of eleven feet is the brick engine house. 2BIO 485 1 And all will cost less than first calculated, and are much better than first expected, owing principally to the ability and faithfulness of Brother O. B. Jones, who took successful charge of our three printing houses, and our college building, at Battle Creek, Michigan.--Ibid. 2BIO 485 2 As soon as the plastering was finished in the publishing house, Jones went to San Francisco to erect the meetinghouse on Laguna Street. It was planned that when he returned to Oakland he would give attention to building tables, desks, shelves, drawers, et cetera. 2BIO 485 3 The publishing plant was managed by the two White sons, Edson and William, assisted by "advisers and helpers who had a lively interest in the work." Wrote James: 2BIO 485 4 We found the Cottrell and Babcock, first-class, four-roller, air-spring, drum-cylinder printing press, and the Universal job press in the new building in complete running order, driven by the New York safety engine from Babcock and Wilcox. Only six weeks before these were doing good printing on the Pacific Coast they were lying at the freight warehouse across the continent in New York City waiting for shipment.--Ibid. 2BIO 485 5 He reported that friends of the cause in California were meeting their pledges and it was his hope that by New Year's enough would have come in to pay for both the office building and the building site. He added: 2BIO 485 6 Our eastern brethren have come nobly up to the work of raising means to furnish the Oakland office with presses, engine, types, binders' machinery, et cetera. We have already two presses, engine, paper cutter and book trimmer, standing press, and types and material sufficient to print the Signs. These are all paid for at a cost, including transportation and setting up, of $6,500, and there are eastern funds on hand to purchase more material, and more pledged by our liberal eastern people to make the Signs office a complete book and job printing office where as good work may be done as anywhere on the continent.--Ibid. The San Francisco Tent Meeting 2BIO 486 1 According to plans laid early in the year, as soon as the camp meeting in Fairfax was over the big tent was moved to San Francisco and pitched on McAllister Street, between Gough and Octavia, not far from where the new church was under construction on Laguna Street. Extensive newspaper advertising was employed to draw the crowd, and the newly established press in Oakland gave good support in printing thousands of advertising bills and frequent issues of a four-page sheet titled "The Tent Meeting." Each contained choice reading matter on the subjects introduced in the tent meetings and also a piece of appropriate music. These were eagerly sought after and preserved. 2BIO 486 2 The meetings began in early October. The preaching was done by Waggoner, Loughborough, and James White. Ellen White came in on Sabbath and Sundays (Ibid., October 21, 1875, and Ibid., November 11, 1875). The Sabbath question was introduced the second week in November. Ellen reported on November 10 that half a dozen people had decided to keep the seventh day. They had attended the meeting in the tent Sabbath morning, October 9, and bore their testimony (Letter 36, 1875). Meetings continued in the tent through November. When the house of worship could be occupied in December, the meetings were moved to that location. Weekends, after speaking in the tent Sunday afternoons, Ellen White took the ferry to Oakland and spoke Sunday evenings in the hall. A Dedicated Working Force in the Oakland Office 2BIO 486 3 James White had started to publish the Signs of the Times in June, 1874, under forbidding circumstances. He wrote of it: 2BIO 486 4 Our small office was in little, dingy, rented rooms, and the press work was done on the press of another, at quite a distance, at high prices, demanding considerable cash, patience, and hard work in moving heavy forms and paper on a wheelbarrow. Under these circumstances we looked forward with no small degree of interest to the time when we should have a good building and office complete at our command.--The Signs of the Times, October 21, 1875. 2BIO 487 1 It was only by sacrifice and hard effort that the program was now coming to success. Those who labored in the new, pleasant quarters did so with the same spirit of dedication and sacrifice as marked the publishing work in the beginning days. White wrote of this in November: 2BIO 487 2 While common laborers and common carpenters of our brethren in California have received from 20 to 35 cents an hour for their labors on and about the building, our friends, competent to edit the Signs, and keep the books of the association, have labored for half of one year for the mere sums of from 7 to 11 cents an hour.... 2BIO 487 3 We have sent for Mrs. White's niece [Mary Clough] to come from the East to assist in this work. We pay her fare to California, and a salary besides, to do the very work these would do [in assisting Ellen White in her preparation of books] could they be released from the office. 2BIO 487 4 A brother wrote to this office that he would like Sister Driscall's place. But could he live on a salary of 9 cents an hour? Our California friends generally are ignorant of how matters stand.--Ibid., November 11, 1875 The Angel's Special Message for James White 2BIO 487 5 It was not until getting settled in Oakland and during the San Francisco tent meeting that Ellen White, on October 20, found opportunity to write out the account of the remarkable dream given to her Sunday night, September 12, on the campground at Rome, New York. The instruction of the angel who appeared to her as a noble, well-dressed young man, pertained first to the publishing and circulation of the message and the development of a colporteur ministry, as noted earlier. 2BIO 487 6 Following this, the angel spoke of the work of James White: Your husband and yourself can do much in the preparation of publications. You have a better knowledge of the wants of the people than many others. God has brought you in close connection with Himself, and has given you an experience in this work which He has not given to many others. 2BIO 488 1 He has connected you with this powerful agency--the publishing department. Others cannot take your place in this, and do the work God has appointed you to do. Satan has been making special efforts to discourage your husband by controlling the minds of some who ought to be helpers. They have cherished temptations. They have been murmurers, and have been jealous without cause. 2BIO 488 2 God will not leave nor forsake His servant while he clings by faith to His wisdom and strength. He has upheld him through the ministration of angels that excel in strength. His strength has not come from natural causes, but from God. 2BIO 488 3 He will be beset with the enemy on the right hand and on the left. Satan will lead the minds of some to be distrustful of his motives, and to murmur against his plans while he is following the leadings of the Spirit of God. In God he must trust, for He is the source of his strength. The enemy, through agents, will harass and vex his patience, for the infirmities of human nature are upon him, and he is not infallible. But if he clings in humble confidence to God, and walks softly before Him, God will be to him a present help in every emergency.--The Review and Herald, November 4, 1875. 2BIO 488 4 The angel touched on a number of important points: Your husband must not be discouraged in his efforts to encourage men to become workers, and responsible for important work. Every man whom God will accept, Satan will attack. If they disconnect from heaven, and imperil the cause, their failures will not be set to his account or to yours, but to the perversity of the nature of the murmuring ones, which they would not understand and overcome. 2BIO 488 5 These men whom God has tried to use to do His work, and who have failed, and brought great burdens upon those who are unselfish and true, have hindered and discouraged more than all the good they have done. And yet this should not hinder the purpose of God in having this growing work, with its burden of cares, divided into different branches, and laid upon men who should do their part, and lift the burdens when they ought to be lifted. These men must be willing to be instructed, and then God can fit them and sanctify them, and impart to them sanctified judgment, that what they undertake they can carry forward in His name. 2BIO 489 1 Your husband must be humble and trustful, and walk carefully and tremblingly before God, for the ground whereon he treadeth is holy. God has strengthened him for great emergencies. He has given him strength, and light, and power like a running stream. This is not of himself, but of God. He has an inexhaustible fountain to draw from. He must not forget that he is mortal, and subject to temptations and weariness. His mind should have periods of rest, which will result in great good to himself as well as to the cause of God which he represents. He can with a mind invigorated do a greater amount, with greater perfection, than he can accomplish by steady labor and constant effort with a wearied mind.--Ibid. 2BIO 489 2 The angel continued with commendations and counsel for J. N. Andrews and S. N. Haskell. Ellen White recorded the close of the solemn message with the angel's admonition: "God will have His servants connect closely with Him that they may have the mind of Christ." The Call for a Day of Fasting and Prayer 2BIO 489 3 As the year 1876 approached, the General Conference Committee called for Sabbath, January 1, to be observed as "a day of humiliation, fasting, and prayer," to be observed as such "by all our churches and the scattered brethren and sisters throughout the length and breadth of our land." The committee promised to publish in pamphlet form an address to be read in connection with the services of that day (Ibid., December 16, 1875). It would be a day of special devotions and reconsecration to God. Looking Ahead 2BIO 489 4 As James White looked ahead, it was with courage. His heart was in the publishing of the Signs of the Times. Addressing the readers of the journal, he declared: 2BIO 489 5 With the new year the Signs starts in to make its weekly visits to its patrons, and to all who may become such during the year. Its prospects of success are cheering.... 2BIO 490 1 We commence the series of articles setting forth the reasons of our faith and hope in this number, with the article on another page upon the millennium. These articles will continue in proper order quite through the year. Sketches of the life of Mrs. White will also continue, and will be very important to those who should know the facts of her remarkable experience. 2BIO 490 2 And we shall very soon commence a series of articles under the caption "The Matter Reversed, or Christ in the Old Testament and the Sabbath in the New." We design to thoroughly ventilate the question.--The Signs of the Times, January 6, 1876. 2BIO 490 3 As White was editor of both the Signs of the Times and the Review and Herald, both journals had been replete with his editorials and articles through 1875. Ellen had made large contributions also: fourteen major articles in the Review and twenty-nine in the Signs. Both James and Ellen were enjoying good health and seemed to be at the apex of vigor and vitality. The new year held great promise. ------------------------Appendix A--Relation to Church Fellowship By Francis M. Wilcox [F. M. Wilcox was editor of the Review and Herald and might be considered a "church statesman." He was one of the five men appointed by Ellen White as trustees to care for her writings.] As we consider the subject of spiritual gifts and their manifestation in the Church, the question naturally arises, should faith in this doctrine be made a test of church fellowship? 2BIO 491 1 Those seeking membership in the Church should be carefully instructed in all the truths of the gospel. They should know, first of all, that christ is their saviour and that their sins have been washed away in the blood shed on calvary. They should be taught that the test of faith and love is found in obedience to the divine requirements, but that the law of God can be expressed in the life only as it is written in the heart by the operation of the spirit in the new covenant relationship. They should be instructed in the evidences of Christ's soon coming, and in the prophecies pointing out last-day world conditions and the special work to be done in the preparation of a people to stand in the day of the Lord. 2BIO 491 2 Candidates for church membership should be taught to realize that they are not their own, but Christ's, and therefore they should honor him in their bodies, his temples, by wearing proper attire, and providing such food and drink as make for strength and not for drunkenness; and that their lives and property should be placed upon the altar of sacrificial service for others as the spirit shall indicate. They should be instructed in church organization and polity, in the historical development of this movement, in the doctrine of spiritual gifts, and especially the gift of the spirit of prophecy, which heaven has used so largely in fostering the work of this movement. Particularly should they be taught that these gifts answer to the word of prophecy in their manifestation in the Remnant Church. 2BIO 492 1 Inasmuch as the labors of Mrs. E. G. White have entered so largely into the development of the second advent movement, candidates for church membership should be made acquainted with the divine ministry to which she was called, and the influence of her labors and writings through the years. Opportunity should be afforded them to read her published books. When this instruction has been given candidates, but little question ever will be raised as to faith in the doctrine of spiritual gifts being made a test of Church Fellowship. 2BIO 492 2 If, as the result of this investigation, the one contemplating church membership arrives at settled convictions in opposition to this doctrine, he naturally will not wish to unite his interests with a church that holds it as a part of its religious faith. In any event he should be encouraged to wait until he has had time and opportunity for more mature study of the question. 2BIO 492 3 If, on the other hand, while in full sympathy with his adventist brethren regarding their faith and objectives and their church polity and organization, he still feels doubts over the doctrine of spiritual gifts and their exercise in the Church, but has no opposition to the fullest and freest exercise of faith in these gifts on the part of his brethren, and to the free use of the instruction which has come to the Church from the gift of prophecy, he need not necessarily be excluded from church membership. 2BIO 492 4 Elder J. N. Andrews records the attitude of the Church on this matter in these words: 2BIO 492 5 In the reception of members into our churches, we desire on this subject to know two things: (1) that they believe the Bible doctrine of spiritual gifts; (2) that they will candidly acquaint themselves with the visions of Sister White, which have ever held so prominent place in this work. We believe that every person standing thus and carrying out this purpose will be guided in the way of truth and righteousness. And those who occupy the ground are never denied all the time they desire to decide in this matter.--The Review and Herald, February 15, 1870. Spiritual Gift and Church Membership 2BIO 493 1 [Under this subheading wilcox draws in the E. G. White statements on the point written in 1862 and quoted in chapter 2 of this volume, pages 25-27, closing with the following E. G. White counsel.] 2BIO 493 2 Some of our brethren have had long experience in the truth, and have for years been acquainted with me and with the influence of the visions. They have tested the truthfulness of these testimonies, and asserted their belief in them. They have felt the powerful influence of the spirit of God resting upon them to witness to the truthfulness of the visions. If such, when reproved through vision, rise up against them, and work secretly to injure our influence, they should be faithfully dealt with, for their influence is endangering those who lack experience.--Testimonies for the Church, 1:382, 383. The Testimony of Early Leaders 2BIO 493 3 In full harmony with the above are statements made by leading workers through the years, of which we give two here. James White testifies: 2BIO 493 4 They [Seventh-day Adventists] believe in the perpetuity of spiritual gifts. They believe that the spirit of prophecy has rested upon Mrs. White, and that she is called to do a special work at this time, among this people. They do not, however, make a belief in this work a test of Christian fellowship. But, after men and women have had evidence that the work is of God, and then join hands with those who fight against it, our people claim the right to separate from such, that they may enjoy their sentiments in peace and quiet.--The Review and Herald, June 13, 1871. 2BIO 493 5 On this point, Elder J. N. Andrews writes: We therefore do not test the world in any manner by these gifts. Nor do we, in our intercourse with other religious bodies who are striving to walk in the fear of God, in any way make these a test of Christian character. Upon none of these persons do we urge these manifestations of the spirit of God, nor test them by their teaching. 2BIO 494 1 There is such a thing, however, as men having in the providence of God an opportunity to become acquainted with the special work of the spirit of God, so that they shall acknowledge that their light is clear, convincing, and satisfactory. To such persons, we consider the gifts of the spirit ...clearly a test. Not only has God spoken, but they have had opportunity to ascertain that fact, and to know it for themselves. In all such cases, spiritual gifts are manifestly a test that cannot be disregarded except at the peril of eternal ruin.--Ibid., February 15, 1870 Disfellowshiping Members 2BIO 494 2 Should the Church disfellowship one who does not have faith in the work of Mrs. E. G. White? 2BIO 494 3 This question is closely related to the preceding one, and the same principle applies. In the practice of the Church it has not been customary to disfellowship one because he did not recognize the doctrine of spiritual gifts in the Church, particularly the gift of prophecy as represented in the work of Mrs. White. However, if one should develop unbelief, and begin to oppose the position held by the Church on the subject of spiritual gifts, the Church has considered it necessary to labor for such members the same as they would in the cases of those who opposed any other doctrine held by the Church. They have justly become subjects for labor, not because of their lack of faith in the spirit of prophecy, but because of their spirit of opposition to a cherished faith held by the Church. ------------------------Appendix B--Recipe for "gems" 2BIO 495 1 From Health, or How to Live, no. 1, pp. 32-34. Gems: Into cold water stir graham flour sufficient to make a batter about the same consistency as that used for ordinary griddle cakes. Bake in a Hot oven, in the cast-iron bread [gem] pans. [Much like muffin pans, only of cast iron. They come with different shaped cups, some shallow and broad, up to three inches, and some deep.] The pans should be heated before putting in the batter. 2BIO 495 2 Note: This makes delicious bread. No definite rule as to the proportions of flour and water can be given, owing to the difference in the absorbing properties of various kinds of flour. If too thin, the cakes will be hollow; if too thick, not so light. A little experience will enable any person to approximate the right proportions with sufficient exactness. The flour should be stirred into the water very slowly, in the same manner as in making mush. If hard water is used, they are apt to be slightly tough. A small quantity of sweet milk will remedy this defect. 2BIO 495 3 Cornmeal gems: Stir slowly into one quart of new milk, cornmeal sufficient to make a thin batter. Bake in a hot oven in the bread [gem] pans. 2BIO 495 4 Fine-flour gems: Gems made of fine flour in the same manner as of graham, the batter being rather stiffer, however, say about like ordinary bread sponge, and baked in the bread [gem] pans, are as light, and far sweeter, than any soda biscuit, and by all who have tasted them are pronounced excellent. ------------------------Appendix C--Two Meals a Day 2BIO 496 1 As Ellen White related in the late summer of 1864 her experience in adopting health reform, she stated: 2BIO 496 2 We use fruits and vegetables liberally. I have lived for eight months upon two meals a day. I have applied myself to writing the most of the time for above a year. For eight months have been confined closely to writing. My brain has been constantly taxed, and I have had but little exercise. Yet my health has never been better than for the past six months.--Spiritual Gifts, 4a:153, 154. 2BIO 496 3 In succeeding years she often referred to her experience in subsisting on two meals, and she advised others to adopt the practice in such statements as the following: 2BIO 496 4 Some eat three meals a day, when two would be more conducive to physical and spiritual health.--Testimonies for the Church, 4:416, 417. 2BIO 496 5 The practice of eating but two meals a day is generally found a benefit to health; yet under some circumstances persons may require a third meal. This should, however, if taken at all, be very light, and of food most easily digested. "Crackers"--the english biscuit--or zwieback, and fruit, or cereal coffee, are the foods best suited for the evening meal.--The Ministry of Healing, 321. 2BIO 496 6 In most cases two meals a day are preferable to three. Supper, when taken at an early hour, interferes with the digestion of the previous meal. When taken later, it is not itself digested before bedtime. Thus the stomach fails of securing proper rest. The sleep is disturbed, the brain and nerves are wearied, the appetite for breakfast is impaired, the whole system is unrefreshed, and is unready for the day's duties.--Education, 205. 2BIO 497 1 When the students combine physical and mental taxation, so largely as they do at this school (avondale), the objection to the third meal is to a great extent removed. Then no one needs to feel abused. Those who conscientiously eat only two meals need not change in this at all.... 2BIO 497 2 If those who only eat two meals have the idea that they must eat enough at the second meal to answer for the third meal also, they will injure their digestive organs. Let the students have the third meal, prepared without vegetables, but with simple, wholesome food, such as fruit and bread.--Letter 141, 1899 (See also CDF, p. 178). 2BIO 497 3 I eat only two meals a day. But I do not think that the number of meals should be made a test. If there are those who are better in health when eating three meals, it is their privilege to have three. I choose two meals. For thirty-five years I have practiced the two-meal system.--Letter 30, 1903 (See also CDF, p. 178). W. C. White Comments 2BIO 497 4 In 1930, W. C. White made the following observations: 2BIO 497 5 You will observe as you read those statements [concerning two meals a day] that they are given as advice, not as commands. I find among Seventh-day Adventists a willingness to listen to this advice and to put it into practice where it is most helpful.... 2BIO 497 6 There are very many of our people who are following the two-meal system with great benefit and especially those who live under circumstances where they can have a late breakfast and a dinner in the middle of the afternoon. But most of our people who are engaged in employments where they must eat an early breakfast and a twelve o'clock dinner find it is for the benefit of their health to eat three light meals rather than two heavy ones. For children, the three light meals are much better than the two heavy meals.... 2BIO 497 7 As my children were growing up, we undertook to follow the two-meal system, but finding we could not time the meals as they ought to be timed, we adopted the plan of giving a light lunch at night. On this program they have grown up healthy and hearty. Their grandmother, sister E. G. White, knew of the plan we were following with our children and did not reprove us for it. I remember distinctly what Sister White used to say when the counsels in her writings were being enforced in an inappropriate way. She said, "time and circumstances must always be taken into account."--DF535, W. C. White to R. W. Barnhurst, May 12, 1930. 2BIO 498 1 For other E. G. White statements on the two-meal plan she followed, see Counsels on Diet and Foods, 173-178. ------------------------Ellen G. White: The Lonely Years: 1876-1891 (vol. 3) 3BIO 11 1 Chapter 1--(1876) A Whirl of Activity 3BIO 21 1 Chapter 2--(1876) Writing on the Life of Christ 3BIO 36 1 Chapter 3--(1876) The Camp Meetings 3BIO 48 1 Chapter 4--(1876-1877) A Winter of Writing and Publishing 3BIO 59 1 Chapter 5--(1877) In the East Again 3BIO 72 1 Chapter 6--(1877-1878) Priority One--James White's Health 3BIO 84 1 Chapter 7--(1878) The Tide Turns 3BIO 98 1 Chapter 8--(1878-1879) The Winter in Northern Texas 3BIO 109 1 Chapter 9--(1879) From the Red River to Battle Creek 3BIO 121 1 Chapter 10--(1879) Surging to a High Point in Ministry 3BIO 130 1 Chapter 11--(1880) Difficult Times 3BIO 144 1 Chapter 12--(1880) The Changing of the Guard 3BIO 154 1 Chapter 13--(1881) Wrestling With the Problems of Retirement 3BIO 168 1 Chapter 14--(1881) The Tired Warrior at Rest 3BIO 181 1 Chapter 15--(1881-1882) Alone, So Alone--Yet Not Alone 3BIO 187 1 Chapter 16--(1882) The Year Battle Creek College Closed 3BIO 206 1 Chapter 17--(1883) Immersed in Book Production 3BIO 220 1 Chapter 18--(1883) The Spirit of Prophecy Challenged 3BIO 230 1 Chapter 19--(1883) A Changing Battle Creek--the College Opens 3BIO 240 1 Chapter 20--(1884) Completing the Work on The Great Controversy 3BIO 250 1 Chapter 21--(1884) Reversing the Tide in the Pacific Northwest 3BIO 260 1 Chapter 22--(1884) The Eastern Camp Meetings and D. M. Canright 3BIO 287 1 Chapter 23--(1885) Invitation to Visit Europe 3BIO 299 1 Chapter 24--(1885) The Meeting of the European Missionary Council 3BIO 316 1 Chapter 25--(1885) A Visit to Scandinavia 3BIO 330 1 Chapter 26--(1885-1886) In Italy and Switzerland 3BIO 344 1 Chapter 27--(1886) Second Trip Through Scandinavia 3BIO 359 1 Chapter 28--(1887) Ellen White's Last Year in Europe 3BIO 374 1 Chapter 29--(1887-1888) Back Home in America 3BIO 385 1 Chapter 30--(1888) The Potential of the 1888 General Conference Session 3BIO 398 1 Chapter 31--(1888) Minneapolis and Its Diverse Fruits 3BIO 416 1 Chapter 32--(1888-1889) Taking the Message of Minneapolis to the Churches 3BIO 434 1 Chapter 33--(1888-1889) Advances in Book Production 3BIO 448 1 Chapter 34--(1889-1890) The 1889 General Conference Session and Beyond 3BIO 463 1 Chapter 35--(1890-1891) Five Months of Arduous Labor Yields Fruit 3BIO 476 1 Chapter 36--(1890-1891) The Last Year Before Australia 3BIO 493 1 Appendix ------------------------Chapter 1--(1876) A Whirl of Activity 3BIO 11 1 The clouds and cold drizzle that dampened the Bay cities of northern California on New Year's Day, 1876, in no way betokened the spirits of James and Ellen White, who were residing in Oakland. It was the Sabbath and a special day, a day for the edification and building up of the church, a day set apart by the General Conference Committee to be spent in prayer, fasting, and humiliation before God. 3BIO 11 2 The Seventh-day Adventist Church had grown to a membership of just a little more than ten thousand. A well-established publishing house functioned near midcontinent in Battle Creek, Michigan, and another was in its first year of operation in Oakland, California. A medical institution in Battle Creek, which would in a few months have its tenth birthday, was now just getting well supplied with professional personnel. Across the street from it was the Battle Creek College, a year old and enjoying a good patronage. J. N. Andrews was pioneering the work of the church in Europe, pleading for someone to help him, and the prospects were encouraging. 3BIO 11 3 James White, president of the General Conference, was 54 years of age. Having suffered several strokes resulting largely from overwork, he was not well at times. Ellen was 48 and in quite good health, considering her medical history. She was eager to continue her writing, especially on the life of Christ. They owned a home in Oakland adjacent to the newly erected publishing house, on the plot of land purchased for the new publishing venture. This home was now up for sale, for they were building a new one nearby, on Eleventh Street, near Castro. Their family included Willie (who was about to be married and set up his own home), Mary Clough, Lucinda Hall, and May and Addie Walling, two of Mrs. White's nieces for whom they were providing a home. Edson, who was married, lived nearby. 3BIO 12 1 The Whites did not intend that Oakland be the place for their permanent residence, for they must keep close to Battle Creek and its many interests there. Wrote James White: 3BIO 12 2 There our first college, our Health Institute, and our main printing house are located. There is a church of more than two hundred members who regard us as their pastor, though we are from them six months at a time, and are with them only a few Sabbaths in a year. We can never have as much interest at any other point as at Battle Creek.--The Signs of the Times, November 11, 1875. The One-Hundredth Birthday of the Nation 3BIO 12 3 The nation was preparing to celebrate its one-hundredth birthday. What progress had been made during that century! And much of it during the lifetime of James and Ellen White. It was a period matched by none for advancement in knowledge and in the development of a workable democracy. 3BIO 12 4 New inventions followed each other with breathtaking rapidity and ever-broadening scope. Candles and whale-oil lamps had given way to the brighter and more convenient and efficient kerosene lamps, and lights powered by electricity were on the verge of being used. Power looms were taking the place of the spinning wheel and hand looms. The sewing machine lightened the task and shortened the time it took to make clothing. The telegraph now speeded communications, and that wonder, the telephone, would soon obliterate distances. Quill pens gave way to pencils and the fountain pen. The invention of the typewriter gave promise of a revolution in literary work, but for James and Ellen White, this was yet almost a decade away. Photography had developed to the point that from a glass photographic plate multiple prints could be made. The steam engine was employed to propel railroad cars, riverboats, and oceangoing vessels. 3BIO 12 5 Little wonder that the great Centennial Exposition held in Philadelphia in the summer of 1876 was looked upon with awe for its massive buildings and exhibition of inventions, arts, and wares from all parts of the world. Ministry in the Bay Area 3BIO 13 1 In January, February, and March, James and Ellen White ministered to the churches in Oakland, numbering eighty members, and San Francisco, with somewhat less. 3BIO 13 2 The San Francisco church had moved ahead in the erection of a house of worship on Laguna Street. O. B. Jones, the very capable builder whom James White had brought from Battle Creek to erect a building for the Pacific Press, was asked to construct the San Francisco house of worship. The outlook was encouraging. J. N. Loughborough, president of the California Conference, wrote in describing the progress in San Francisco: 3BIO 13 3 This church one year since regarded it almost an impossibility to build a house of worship; but the house is now erected, and the basement rented for a sufficient sum to meet all the interest on the money it was necessary to hire to complete the house.--Ibid., January 6, 1876. The Publishing Interests 3BIO 13 4 The publishing interests loomed large as the new year opened. The Signs of the Times was to be published every week instead of an issue every other week. This called for bold plans to fill its eight almost newspaper-size pages every seven days. In his editorial column in the January 6 issue James White promised, "Our friends may depend upon the Signs weekly," and added: 3BIO 13 5 We commence the series of articles setting forth the reasons of our faith and hope ...with the article ...upon the millennium. These articles will continue in proper order quite through the year. Sketches of the life of Mrs. White will also continue, and will be very important to those who should know the facts in her remarkable experience. 3BIO 13 6 The first article of that issue followed immediately, under the title "Mrs. Ellen G. White, Her Life, Christian Experience, and Labors." It was written with the general public in mind: 3BIO 14 1 The name of Mrs. Ellen G. White is widely known in consequence of her writings and her public labors as a speaker in nineteen of the States and in the Canadas. Her books in print amount to about four thousand pages which have had an extensive circulation. And her labors as a speaker cover a period of more than thirty years. 3BIO 14 2 But in the last ten years the providence of God, in harmony with the wishes of the people with whom she has been connected, has moved her out to speak to the crowds at our annual conferences and camp meetings in the several States where they have been held. Newspaper reporters have given sketches of her addresses, and have made statements of their effects upon audiences which have given her prominence in the minds of thousands who have neither read her books nor heard her speak.... 3BIO 14 3 In view of the situation, we have for several years felt that it was due the public that the life, Christian experience, and labors of Mrs. White be brought out in a humble volume for circulation as extensively as her name is known. 3BIO 14 4 James White then introduced his plan of letting Ellen White speak for herself by drawing matter from her biographical volume, Spiritual Gifts,, volume 2, published in 1860. The material was edited and somewhat expanded, particularly as the series continued over a period of many months. E. G. White Articles 3BIO 14 5 This January 6 issue of the Signs also carried an article by Ellen White. It was a reduction of a personal testimony that formed a part of the 208-page pamphlet Testimony No. 26, then on the press. 3BIO 14 6 As adapted for the Signs of the Times with its non-Adventist readers, however, all reference to the fact that Ellen White was shown certain things, and all personal references, are left out. The material begins thus: Sympathy and Love 3BIO 14 7 Many need more human sympathy. This is a quality of our natures which God has given us to render us charitable and kind to those with whom we are brought in contact. June 6, 1876. 3BIO 15 1 The article fills three full columns and is signed "E.G.W." The testimony from which this material is drawn, almost word for word, with the exception of personal references or applications, fills eleven full pages. The wording of the closing paragraph of the testimony and the Signs article are identical. 3BIO 15 2 This procedure was not new. In 1875 the Signs carried twenty-nine articles, eight of which were drawn from the Testimonies. In 1876 twenty-nine of the forty-one articles were selected from Testimonies material then running through the press. The Pattern of Work in Early 1876 3BIO 15 3 A few diary entries provide a picture of Ellen White's work through the first four or five months of 1876. Sabbath, January 8, 1876: 3BIO 15 4 In company with my son Edson and his wife, I crossed the bay to San Francisco. Sabbath school was reorganized. Edson was chosen superintendent, and Brother Chittenden assistant superintendent. I opened the services with prayer and spoke to the people one hour and a half in regard to Christian sympathy and love.... I spoke forenoon and afternoon with great freedom. The Lord blessed the word spoken. About four o'clock I returned to Oakland. Sunday, January 9, 1876: 3BIO 15 5 I spent most of the day in writing. Felt quite weary and in need of rest from yesterday's labor. In the evening I spoke in Oakland church to an interested audience. A large number of outsiders were present and showed the most respectful attention. I had a good degree of freedom in speaking in regard to the lost sheep--the parable our Saviour gave to His disciples. My husband spoke to a good congregation in San Francisco. He returned at about eleven o'clock. Monday, January 10, 1876: 3BIO 15 6 I arose at 5:00 A.M. Wrote four pages notepaper to Sister Ings. Sister [Lucinda] Hall and my niece Mary Clough accompanied me in a walk about daylight. We purchased some things to eat. The air was cool and bracing. Read revised pages of Testimony No. 26. Wrote several pages of private testimony. After dinner my husband, Miss Clough, and myself walked to town. Purchased two pairs of scissors for Addie and May Walling, and diary for myself. 3BIO 16 1 Tuesday, January 11, 1876: I devoted my time to writing, filling in the broken links in the history of my life. In the afternoon walked to the city. The Review came in the evening.--Manuscript 2, 1876. Plans for the Summer 3BIO 16 2 James White had in mind to return to the East soon. The November 11, 1875, issue of the Signs had carried a note in which he informed the readers: 3BIO 16 3 The condition of our Pacific Association, and to avoid eastern cold winters, make it necessary for us to remain in Oakland until early spring when we shall return, and make timely arrangements for the round of camp meetings for 1876. Mrs. White and the writer think we shall fill up the entire warm part of the season with meetings, one each week, and that we shall be able with the help of Elders Smith and Canright to attend all the Eastern camp meetings. These are meetings of the greatest importance to our people, and each should be held at the proper time, and should have a full force of laborers. 3BIO 16 4 With the help of Mary Clough, Ellen White was, by early 1876, getting along so well with her writing on the life of Christ that she was beginning to think she should stay by the writing in Oakland through the late winter, spring, and summer, and skip the camp meeting for the coming season. Counsel for James White--a Symbolic Presentation 3BIO 16 5 The Advent cause in its infancy called for positive direction and surely would have faltered without it and James White was a forceful leader. But as the years passed he was inclined to overemphasize, in his own mind, the importance of his position in relation to the work. The several strokes he suffered and the failure of his associates to be as intense as he in their approach to the work, aggravated the situation. James White became sensitive and touchy, and Ellen tactfully and calmly tried to encourage him to be low-key and take a more rational approach to problems. The Lord, too, had something to say about it. The entry penned in her diary on Thursday, January 6, is enlightening: 3BIO 17 1 Last night I dreamed of being in a schoolhouse. My husband was teaching. He was standing by one of his pupils who was writing. The teacher would direct, "Put your pen there. Make a heavier stroke here and a finer stroke there." "There you are, commencing wrong again!" Then, "Put your pen there." 3BIO 17 2 The copy proved to be a miserable affair. The teacher took up the book and after looking at the copy threw it down impatiently. "That copy is an entire failure, a botch work. I have taken particular pains to tell you just what to do and after all my care this is the work you have to show. If this is the best you can do you might as well leave school at once." The young man [the student] was angry and with flushed face arose and left the room. 3BIO 17 3 The young man that I had often seen in my dreams seemed to be by the side of the teacher. He said to the teacher, "You are to a very large degree responsible for that miserable copy; the best of writers would have failed under similar circumstances. If the boy had been left to himself and written without so much dictation, he could have produced a fair copy. He could not follow your directions without being confused and spoiling the copy. That poor boy has had too little encouragement and love, and too much censuring for mistakes that are common to all. 3BIO 17 4 "You make mistakes. You are an erring man. As you wish others to judge you mercifully, do the same to the erring. Give sympathy, give love, and you will find this power will soften and subdue the most wayward and the greatest good will be realized upon your own heart and life. You will feel the subduing influence of the power of that love you exercise and cultivate toward others. You are a teacher. You should represent the great Teacher in your sympathy and tender, pitying love. As you love, you will be loved; as you pity, you will receive the same. 'With what measure ye mete it shall be measured to you again.' Love is power. It will have a transforming influence, for it is divine."--Manuscript 2, 1876. 3BIO 17 5 Just how Ellen White may have conveyed the message of counsel and caution is not a matter of record. It was not easy to be the messenger of the Lord, as she wrote years later: 3BIO 18 1 It has been hard for me to give the message that God has given me for those I love, and yet I have not dared to withhold it.... I would not do a work that is so uncongenial to me if I thought that God would excuse me from it.--Letter 59, 1895. Testimony No. 26 3BIO 18 2 From time to time, over a period of twenty years there had come from the press messages for the church published in pamphlet form. After the first, which consisted of sixteen pages issued in 1855, they were numbered as published and varied greatly in the amount of pages. The Signs of the Times, February 10, 1876, announced: 3BIO 18 3 Testimony for the Church No. 26 is ready. Orders will be filled as fast as possible.... The book has 208 pages, and is the most important of the kind ever printed. 3BIO 18 4 It was advertised for thirty cents and soon reached out to members in both the East and West. It was from the material of this book that the early 1876 Signs articles were drawn. 3BIO 18 5 As the series of articles on Ellen White's life continued, the need was soon felt for more detailed information concerning certain events. Many details had been forgotten. James White, who was handling the details of the biographical series while Ellen White was occupied in writing on the life of Christ, ran the following note on the back page of the February 10 issue of the Signs: 3BIO 18 6 In the preparation of Mrs. White's life, her numerous letters will be a fruitful source from which to draw. Her friends are, therefore, urgently invited to forward all letters that remain in their hands. Please address Mrs. E. G. White, Oakland, California, care Signs of the Times. 3BIO 18 7 From week to week the paper served as the means of communication between James and Ellen White and the church on the Pacific Coast. Through the back page of the issue of March 3, under the title of "Brief Report," White declared: 3BIO 18 8 Having completed the work for which the committee of the California Conference of Seventh-day Adventists called us to the State, and feeling that duty calls us to the more general interests of the cause, we wish to briefly report what has been done, and the present financial condition of the association. A full report can be given at the time of the annual meeting in April. 3BIO 19 1 He noted that the Pacific Seventh-day Adventist Publishing Association had been incorporated in April, 1875, with Adventists providing capital in stock in the amount of $15,000. The lot and building had cost $16,000. Friends in the East had invested $11,000 to purchase equipment and supplies, and there was a debt on the enterprise of only $2,000 (Ibid.). The plant was located in the city of Oakland, "the pride of California," and the publishing house was a two-story building with a good basement for storage and a good attic. It was in the form of a Greek cross, sixty-six by twenty-six feet east and west, and forty-six by twenty-six feet north and south. In the rear was a "brick engine house eleven feet from the main building," in which was housed "the New York Safety Engine," used to power two fine presses (Ibid., November 11, 1875). 3BIO 19 2 White described Oakland as a rapidly growing city of some twenty-one thousand. He declared: 3BIO 19 3 The climate of Oakland is delightful. The water is good. The people attend to their own business and respect those who in a proper manner mind theirs. Probably there is not a city on the globe where the rights of men are regarded more sacred and where property and human life are safer than in Oakland.--Ibid. 3BIO 19 4 His comments on the location of the office in the city, on Castro Street between Eleventh and Twelfth, reveal what was anticipated in the way of working conditions and prospective work: 3BIO 19 5 We are five blocks from the noise of Broadway, in a quiet part of the city. And as we do not covet common printing, our retired position is desirable for our own work and fine book and music printing from the outside, which is already pressing in upon us before we are fully ready for such work.-- Ibid. 3BIO 19 6 The March 9, 1876, Signs carried the information that the board of directors of the Health Reform Institute in Battle Creek had decided to put up a large main building and had invited James White and O. B. Jones to direct the carrying out of these plans. 3BIO 19 7 One week later, after reviewing what had been accomplished in "preaching by steam" in Battle Creek and Oakland, White introduced a challenging proposition: 3BIO 20 1 Just as the Pacific Press is completely established, the advancing cause in Europe demands that there should be an office of publication in Switzerland.--Ibid., March 16, 1876 3BIO 20 2 Still a week later, in the issue of March 23, J. H. Waggoner, working on the Pacific Coast, announced: 3BIO 20 3 An extra session of the General Conference has been appointed to convene March 31. Subjects of great importance are to be considered, which demand that an extra session shall be held. 3BIO 20 4 Brother James White, president of the General Conference, left Oakland yesterday morning, the twenty-second, for Battle Creek, Michigan, to attend this conference. We are happy to say that Brother White left California in good health and with good courage. He has labored very hard here for nearly six months past under circumstances which might have discouraged one of less faith and less consecration to the cause of truth. The work of the publishing house has prospered wonderfully under his careful management. 3BIO 20 5 In a last-page note on March 30, under the heading "Meeting House in Oakland," Waggoner reported: 3BIO 20 6 By the assistance of Brother White, the Oakland church have secured a building site at a cost of $4,000, in a desirable situation, and the work of building a house of worship has already commenced. At a meeting of the church on the evening of the twenty-third, Brother O. B. Jones was requested by a unanimous vote to take charge of the work. 3BIO 20 7 When James White left for Battle Creek, Ellen remained in their Oakland home; she was looking forward to making great strides with the help of Mary Clough, in writing on the life of Christ. Fortunately for the biographer, the distance between husband and wife necessitated much correspondence, rich in the story of day-by-day happenings. ------------------------Chapter 2--(1876) Writing on the Life of Christ 3BIO 21 1 Probably Ellen White never had such an opportunity to write as she did in April and May of 1876. She had good literary help in Mary Clough, and the two worked together comfortably. The interests of the cause in the East that had called for James White to go to Battle Creek held him there; although Ellen missed James, home life became simple, and she did very little public work. She determined to make the most of this opportunity. 3BIO 21 2 In 1870, The Spirit of Prophecy, volume 1, had been published, covering Old Testament history to the reign of Solomon. It was largely a reprint of volumes three and four of Spiritual Gifts,, with some amplification. It was put out in a neat volume of 414 medium-sized pages. Now she turned her mind to producing a volume similar in size, on Christ's life and work. This would be volume 2. Volume 3, the post-Biblical portion of the controversy story, would carry the reader to the second coming of Christ and the new earth. This was the plan. When the work was finally finished in 1884, there were four volumes--two on the life of Christ. Early Beginnings on the Life of Christ 3BIO 21 3 Ellen White had been able to write some on Christ's life in the late months of 1872. As fast as materials were prepared they were published in the Review and Herald--the first on December 17, titled "The First Advent of Christ." Each of the next five issues carried an article. There was a six-week pause for her to catch up, and then another three articles, closing with April 8, 1873; this carried the story to the death of John the Baptist. Sometimes she had not been able to push ahead with the writing, and sometimes James, who gave her literary help, had been too busy to assist her. 3BIO 22 1 After a break of almost a year, eight articles appeared at irregular intervals between February and October in 1874. Five more, on the temptation of Christ, came out in 1875; the series closed in mid-April. At this time James and Ellen were dividing their labors between the East and the West. Camp meetings cut heavily into their time and strength, and writing on Christ's life was laid aside. Ellen White felt the need of competent literary help. A Resumption of the Writing 3BIO 22 2 When they returned to the West in late September, 1875, they had brought Mary Clough with them. Mary was the daughter of Ellen White's older sister Caroline. She was a Christian girl, but not a Seventh-day Adventist. She had had literary training and was soon giving the help Ellen White needed to go forward with her book production. As to her need of such help, Ellen White a little later wrote: 3BIO 22 3 It is a great task for me to arrange my matter to be placed in the hands of the printer without any aid in the matter. If I could do as I have done, write and have a competent copyist prepare my writing for the press, I could do considerable.--Letter 4d, 1878. 3BIO 22 4 At first the tent meetings in San Francisco had led to some breaks in the work as she and her husband were pressed into service; there was also some work in the churches. However her messages were often on some phase of the life of Christ. Aside from what may be deducted from this, there is little information on the phases of the Lord's ministry she was dealing with, until James White's departure for Battle Creek on Wednesday, March 22, 1876, to attend the special session of the General Conference. 3BIO 22 5 After Lucinda Hall returned to Battle Creek, "China John," an Oriental helper, was brought in to assist with the housework. He knew but little English and had much to learn in both household activities and communication. In her note sent off on Friday, two days after James White's departure, she stated: 3BIO 23 1 We are all well as usual. It takes a little time to get settled down from the excitement of your going. You may be assured we miss you. Especially do we feel the loss of your society when we gather about the fireside evenings. We feel your absence when we sit around the social board. But we shall get more used to this after a while. We have been writing today.... 3BIO 23 2 Mary [White, W. C. White's wife] and China John have been cooking today for the Sabbath. It has taken Mary's time almost entirely today. John flies around quick and cheerful.--Letter 1a, 1876. 3BIO 23 3 As already noted, when James and Ellen completed their work in the camp meetings in the fall of 1875, he had declared their intentions to return to the East in the spring to spend the entire warm season in attending camp meetings (The Signs of the Times, November 11, 1875). Now that she was making good progress in writing on the life of Christ, Ellen White began to feel that she should be excused from the camp meetings and continue with her writing, a conviction that grew from day to day. 3BIO 23 4 On Sabbath, March 25, in her letter to James, she wrote: Mary Clough and I will do all we can to forward the work of my writings. I cannot see any light shining to Michigan for me. This year I feel that my work is writing. I must be secluded, stay right here, and I must not let inclination or persuasion of others shake my resolution to keep closely to my work until it is done. God will help me if I trust in Him.--Letter 63, 1876. 3BIO 23 5 Late the next week she wrote: I enjoy the presence of God and yet my soul is continually drawn out for more of His salvation. I am writing and having freedom in my writing. Precious subjects I am handling. The last I completed, or about completed, yesterday--Jesus healing the impotent man at the Pool of Bethesda. It is a great subject, the discourse of Christ following the healing as He was accused of the Jews of Sabbathbreaking. 3BIO 23 6 We miss you both very much. Mary seems lost without Lucinda. Our China John is a treasure. He does just everything with a nicety that is surprising. Mary has to superintend the cooking. Lucinda had no such help as this to do the drudgery. He works for two dollars per week while trying to learn to cook and talk.--Letter 1, 1876. 3BIO 24 1 Her letter to James written Tuesday, April 4, was full of significant news. On Monday, the meeting of the stockholders of the Pacific Seventh-day Adventist Association had been held. She did not attend, but she was told that their 21-year-old son, William, had been elected president of the association. What she did not mention was that at the directors' meeting, held that same day, he had been elected also as business manager of the newly established publishing house (The Signs of the Times, April 13, 1876). She reported in her April 4 letter that they had sixteen at dinner, and "everything passed off pleasantly."--Letter 3, 1876. Although having a lot of company, she tried to stick to her writing and do as much each day as she dared. She soon found she must limit her writing to about half a day. 3BIO 24 2 She arose early Thursday morning to complete this letter. She wrote of the two leading men at the college in Battle Creek and gave James some counsel on dealing with them and the problems there. She added, "I have not conversed with Mary and Willie as to what I have written, but speak of things that I know myself from high authority."--Ibid.. About her writing she declared: 3BIO 24 3 My trust is in God. I have confidence that He will help me in my efforts to get out the truth and light He has given me to [give to] His people. Mary is good help. I appreciate her.--Ibid. 3BIO 24 4 In her letter written Friday, April 7, she reported on her writing and the visits she and Mary Clough and the two little girls had made to two families. She found a Sister Bohin, of German descent, to be a most devoted believer, with fine taste and an understanding of sacred things. They came away with arms filled with plants for the garden at the new White home. She tells of planting them: 3BIO 24 5 I set out my things in my garden of the new house by moonlight and by the aid of lamplight. The two Marys tried to have me wait till morning, but I would not listen to them. We had a beautiful shower last night. I was glad then I persevered in setting out my plants.--Letter 4, 1876. 3BIO 24 6 Both J. N. Loughborough and J. H. Waggoner were laboring in the area. Ellen White resolved to let them carry the burdens of the churches; she shunned all responsibilities so she could get on with the writing. In this, she told James, "We are all doing well." 3BIO 25 1 The precious subjects open to my mind well. I trust in God and He helps me to write. I am some twenty-four pages ahead of Mary [Clough]. She does well with my copy. It will take a clear sense of duty to call me from this work to camp meetings. I mean to finish my writings on one book at any rate, before I go anywhere. I see no light in my attending camp meetings. You and I decided this before you left.... 3BIO 25 2 I have no will of mine own; I want to do God's will. At present His will is to tarry in California and make the most of my time in writing. I shall be doing more for the cause in this than in going across the plains to attend camp meetings.--Ibid. 3BIO 25 3 The next day, April 8, she wrote to Lucinda Hall of her convictions concerning her work: 3BIO 25 4 My husband writes that an appeal is to be sent to me from the conference, but I shall not be moved from that which I believe to be my duty at this time. I have a special work at this time to write out the things which the Lord has shown me. We progress finely, but I cannot write more than half a day.... 3BIO 25 5 I want time to have my mind calm and composed. I want to have time to meditate and pray while engaged in this work. I do not want to be wearied myself or be closely connected with our people who will divert my mind. This is a great work, and I feel like crying to God every day for His Spirit to help me to do this work all right.... I must do this work to the acceptance of God.--Letter 59, 1876. (Italics supplied.) 3BIO 25 6 She also told Lucinda that she was getting matter ready for the third "form" thirty-two pages of the Testimony, then in the process of production at the Pacific Press. In her letter to James, written the same day, she declared: "I never had such an opportunity to write in my life, and I mean to make the most of it." In discussing her work, she asks James: 3BIO 25 7 How will it do to read my manuscript to Elders Waggoner and Loughborough? If there is any wording of doctrinal points not so clear as it might be, he (W, I mean) might discern it."--Letter 4a, 1876. A Day of Recreation 3BIO 26 1 In April, she wrote a longer letter than usual to her husband, quite revealing in many features: 3BIO 26 2 I had written you quite a lengthy letter last night, but the ink was spilled upon it, making an unsightly blotch, and I will not send it. 3BIO 26 3 We received your few words last night on a postal card--"Battle Creek, April 11. No letters from you for two days. James White." 3BIO 26 4 This lengthy letter was written by yourself. Thank you, for we know you are living. No letter from James White previous to this since April 6, 1876. We were very thankful to receive a few lines in reference to yourself from Sister Hall, April 9. I have been anxiously waiting for something to answer.--Letter 5, 1876. 3BIO 26 5 Before closing, she promised, "I will write every morning," and she asks, "Will you do the same?" 3BIO 26 6 Much of the letter is devoted to a description of the activities of the previous day. It seems that Charles Chittenden, a church member in San Francisco, owned a sizable sailboat, and he had invited a number to join him and his wife in an excursion on San Francisco Bay and the Pacific Ocean. The entire day was spent on the beach and on the water. A steam launch took them out through Golden Gate and to the open Pacific. In the group of passengers were Mary Clough, Edson and Emma White, J. N. Loughborough and his wife, J. H. Waggoner, and a half-dozen others. Mary and Emma were at first seasick, but not Ellen White. She loved every minute of it, and wrote: 3BIO 26 7 The waves ran high, and we were tossed up and down so very grandly. I was highly elevated in my feelings, but had no words to say to anyone. 3BIO 26 8 It was grand--the spray dashing over us, the watchful captain giving his orders, the ready hands to obey. The wind was blowing strong, and I never enjoyed anything so much in my life.--Ibid. 3BIO 27 1 "I was today to write upon Christ walking on the sea and stilling the tempest," she told her husband. "Oh, how this scene was impressed upon my mind." She continued the account of the happenings. She overheard Chittenden say that Sister White looked happy, but he observed that she had nothing to say to anyone. She was filled with awe and buried in her thoughts as she observed the grandeur of the ocean with its high, running waves. The majesty of God and His works occupied her mind. She pondered: 3BIO 27 2 He holds the winds in His hands. He controls the waters. Finite beings, mere specks upon the broad, deep waters of the Pacific, were we in the sight of God, yet angels of heaven were sent from His excellent glory to guard that little sailboat that was careening over the waves. Oh, the wonderful works of God! So much above our comprehension! He, at one glance, beholds the highest heavens and the midst of the sea.--Ibid. 3BIO 27 3 In her mind she saw the disciples that night on stormy Galilee. She penned two or three pages in vivid description of the tempest, the struggles of the disciples at the oars, and the deliverance as Jesus appeared and stilled the troubled waters. She closed the account with the words "He is our Redeemer. We may trust Him in the storm as well as in the sunshine." Then she added: 3BIO 27 4 Can you wonder that I was silent and happy with these grand themes of contemplation? I am glad I went upon the water. I can write better than before.--Ibid. Days of Loneliness 3BIO 27 5 Most of Ellen White's letters to James at Battle Creek were preserved. In the main, they were rather short and carried but few themes: the happenings about the home, her interest in her husband's activities and welfare, and the progress being made in her writing. Frequently she mentioned her affection for James and the loneliness she experienced in his absence. 3BIO 27 6 In her letter penned on Thursday, April 13, she wrote: We are all quite well and cheerful. We feel every day a most earnest desire for a more sacred nearness to God. This is my prayer, when I lie down, when I awake in the night, and when I arise in the morning, Nearer my God to Thee, nearer to Thee. 3BIO 28 1 I sleep alone. This seems to be Mary's preference as well as mine. I can have a better opportunity for reflection and prayer. I prize my being all to myself, unless graced with your presence. I want to share my bed only with you. Lucinda is an exception. She seems to be a part of myself as I can make no other one.--Letter 6, 1876. 3BIO 28 2 On Friday, as the sun was sinking in the west, her thoughts turned to her husband. She wrote: 3BIO 28 3 The Sabbath is drawing on. I will write you a few lines so as not to miss one day. If there is no line from me to you, be assured the fault is not mine. 3BIO 28 4 I have not much news to write. We are well as usual, but when Sabbath comes, it seems quite lonely.--Letter 7, 1876. 3BIO 28 5 Four days later, April 18, her letter carried the word of how much she missed James, and added, "We are so buried up in our writing we have no time ...to be lonesome while thus engaged; but when gathered about the fireside, then there is a great miss."--Letter 9, 1876. 3BIO 28 6 On Monday evening, April 24, she described the home situation after the day's work of writing was done. 3BIO 28 7 Mary, Willie, and myself are now seated at the table writing.... We are getting used to being alone so that we do not feel lonesome as we did.... Be of good courage and be just as cheerful and happy as you can. I will do the same.--Letter 13, 1876. 3BIO 28 8 The letters bubble over with her delight in having the opportunity to write on the life of Christ, the subjects she was covering, the fine working relationship with Mary Clough, and with her satisfaction in the finished product. Ellen White's Intensity in Writing on Christ's Life 3BIO 28 9 She had an appointment to speak Sunday evening, April 16, in San Francisco. Her letter to James carried this word: 3BIO 28 10 I have written quite a number of pages today. Mary is hard after me. She gets so enthusiastic over some subjects. She brings in the manuscript after she has copied to read it to me. She showed me today quite a heavy pile of manuscripts she had prepared. Quite proudly she viewed it.... 3BIO 29 1 Willie, his Mary, and Mary Clough accompany me to the city tonight. I think that we had better not get any furniture for the new house till you are here to select it.... I do not wish my mind diverted from my work to even go and select furniture.... 3BIO 29 2 Well, I cannot write you very much news, when I shut myself in my chamber day after day writing, and then when I write you every day, but you must be content with what you can get. We now take the boat [for San Francisco].--Letter 8, 1876. 3BIO 29 3 Her next letter gives a report on the meeting in the city Sunday night, wherein she took up the subject of "the loaves and the fishes with which Jesus by His miraculous power fed about ten thousand people," Christ walking on the sea, and the Jews requiring a sign that He was the Son of God. She commented: 3BIO 29 4 All listened with wide-open eyes, and some with open mouths. Mary says she feels provoked that she has written out [in copying and editing the E. G. White text] that subject before she heard me speak upon it. She will now insert some living points she heard that night. She seemed deeply interested.--Letter 9, 1876. 3BIO 29 5 Referring to her writing, she declared: I see many subjects to write out which must be done with the greatest care. I want this summer, the whole of it, to do this work in. I must stop a day or two in the week and go somewhere or my head will break down. I begrudge every moment that I feel compelled to rest. These intensely interesting subjects weary me far more to write them out than to speak upon them.--Ibid. 3BIO 29 6 Her mind turned again to the plans for the summer. James had promised months earlier that the two of them would attend the 1876 camp meetings. The brethren in the East were urging that she do this, but James was conceding that perhaps it would be well for her to stay in Oakland and continue her writing. 3BIO 29 7 Her letter to James written Monday, April 24, opens with a word picture of activities in the Oakland home: 3BIO 30 1 Mary has just been reading to me two articles--one on the loaves and fishes, Christ walking on the water and stating to His hearers He was the Bread of Life, which caused some of His disciples to turn from Him. This takes fifty pages and comprises many subjects. I do think it the most precious matter I have ever written. Mary is just as enthusiastic over it. She thinks it is of the highest value. I am perfectly satisfied with it. 3BIO 30 2 The other article was upon Christ going through the cornfield plucking the ears of corn and healing the withered hand--twelve pages.... These writings are all I can see now. Mary's interest does not decrease at all. She is just as ardent and anxious as I am that this work shall be done now before we leave California. 3BIO 30 3 Interesting subjects are continually opening to my mind. These subjects I speak upon, which fastens them in Mary's mind. I believe that the Lord is with us and His Spirit will impress our hearts.... I believe the Lord will give me health; I have asked Him, and He will answer my prayer. I love the Lord. I love His cause. I love His people. I feel great peace and calmness of mind. 3BIO 30 4 There seems to be nothing to confuse and distract my mind, and with so much hard thinking, my mind could not be perplexed with anything without being overtaxed. 3BIO 30 5 Then in this newsy letter, a little longer than most of her daily epistles to her husband, she gives the home news: 3BIO 30 6 I have not the least care of anything in the house. Mary White is a good general. Shew [the Chinese servant] is first-rate. Shew gets meals now very good, with some oversight.... Everything seems to move off smoothly and well. All the house is well taken care of. I generally choose to take care of my own room, for I dare not have a hand touch my writings or run any risk of having them mislaid.... 3BIO 30 7 We are as regular as clockwork. We arise at five. The bell for prayers rings at six. We have prayers before breakfast. We breakfast quarter after six. There is seldom any variation in our time.--Letter 13, 1876. 3BIO 30 8 Her letter written a few days later, May 5, reveals the plan for two books on the life of Christ. It was now clearly seen that one four-hundred-page volume could tell only about half the story. She wrote: "If I am blessed with health as I have been hitherto, I shall complete my first book in about four weeks."--Letter 21, 1876. Sources for Her Writing on Christ's Life 3BIO 31 1 The elements that entered into Ellen White's writing on Christ's life were (1) the reports of the four Gospel writers, (2) the visions given to her through the years, (3) the writing of reliable commentators, and (4) the illumination of her mind by the Spirit of God as she pressed on with her writing. 3BIO 31 2 In her first writing on Christ's life in 1858 in Spiritual Gifts,, volume 1, she frequently intimates the vision source by the use of such expressions as: 3BIO 31 3 "I saw that the Son of God was pale and emaciated."--Page 31. 3BIO 31 4 "I then viewed Jesus in the garden with His disciples."--Page 46. 3BIO 31 5 "I saw the Roman guard, as the angelic host passed back to heaven."--Page 68. 3BIO 31 6 In rewriting the story in 1876, she seldom referred to the visions as a source of her work. In one letter, as noted, she was writing out "the things which the Lord has shown me" (Letter 59, 1876). In 1889 she stated that "the betrayal, trial, and crucifixion of Jesus" had passed before her point by point (Letter 14, 1889). It may be assumed that such would apply also to other features of Christ's life and work. It is also reasonable to assume that what she wrote concerning visions given to her while preparing the manuscript for The Great Controversy would also be true of her work on the life of Christ. Of the former she stated: "Many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind."--Letter 56, 1911. 3BIO 31 7 In 1900 she recalled: Heavenly scenes were presented to me in the life of Christ, pleasant to contemplate, and again painful scenes which were not always pleasant for Him to bear which pained my heart.--Manuscript 93, 1900. 3BIO 32 1 Mention has been made of her reference to commentaries. These might well be thought of as an aid to her writing, rather than a basic source. She read quite extensively in some of the well-known and well-accepted commentaries, such as William Hanna's Life of Our Lord, Cunningham Geikie's Life and Words of Christ, Daniel March's Walks and Homes of Jesus, and his Night Scenes in the Bible. Geikie's Hours With the Bible and Edersheim's works on the Temple and its services and Jewish social life were known to her, as well as some others. 3BIO 32 2 W. C. White, newly elected president of the Pacific Press, with his wife, Mary, was living in the White home in Oakland as his mother was writing on the life of Christ. On several occasions, at a later time, he spoke of the use she made of such authors and the reasons for so doing: 3BIO 32 3 Notwithstanding all the power that God had given her to present scenes in the lives of Christ and His apostles and His prophets and His reformers in a stronger and more telling way than other historians, ...she always felt most keenly the results of her lack of school education. She admired the language in which other writers had presented to their readers the scenes which God had presented to her in vision, and she found it both a pleasure and a convenience and an economy of time to use their language fully or in part in presenting those things which she knew through revelation, and which she wished to pass on to her readers.--W.C.W. to L. E. Froom, January 8, 1928 (Selected Messages 3:460). 3BIO 32 4 There may be other reasons as well that are worthy of thoughtful consideration. He mentions several: 3BIO 32 5 The great events occurring in the life of our Lord were presented to her in panoramic scenes, as also were the other portions of the Great Controversy. In a few of these scenes, chronology and geography were clearly presented, but in the greater part of the revelation the flashlight scenes, which were exceedingly vivid, and the conversations and the controversies, which she heard and was able to narrate, were not marked geographically or chronologically, and she was left to study the Bible and history and the writings of men who had presented the life of our Lord to get the chronological and geographical connection. 3BIO 33 1 Another purpose served by the reading of history and the Life of Our Lord (Hanna, 1863), and the Life of St. Paul, was that in so doing there was brought vividly to her mind scenes presented clearly in vision, but which were, through the lapse of years and her strenuous ministry, dimmed in her memory.--(Ibid., 3:459, 460). 3BIO 33 2 The knowledge that Ellen White read from other authors, and at times employed some of their phraseology, has led some to lose sight of the fact that the many visions given to her by God through the years constituted the main source of her information and insights. Were it not for these visions, she would never have written on the life of Christ. Her reading was primarily an aid in presenting what she had seen. Tensions Begin to Show 3BIO 33 3 Again and again in the interchange of letters between James and Ellen White in the spring of 1876, while he was involved with the work in Battle Creek and she was engaged in her writing in Oakland, they employed such phrases as "You are happy and ...free in your work" and "I am happy and free in my work." The refrain intimates that some tensions were developing. It would seem that these revolved somewhat around the growing tendency on the part of James to feel that he should be privileged to dominate Ellen's work. His keen insight and firm hand in the leadership of the church had saved it many a tragedy, and his strong drive had pushed forward a work that could easily have faltered. But as he advanced in years he was inclined to become demanding and somewhat dictatorial. Through the years Ellen had cherished his counsel, and she much appreciated his assistance in preparing materials for the press. He had been very careful to avoid influencing her or interfering in any way with her special mission. She too had been careful not to be influenced in her work by either friend or foe. She maintained that she must work alone; her messages could be influenced only by God. 3BIO 33 4 On Friday, May 12, replying to a letter from James, she mentioned the fact that her calling upon him to assist her in preparing her writings for print had no doubt annoyed him. She declared: 3BIO 34 1 In regard to my independence, I have had no more than I should have in the matter under the circumstances. I do not receive your views or interpretation of my feelings on this matter. I understand myself much better than you understand me. But so it must be, and I will say no more in reference to the matter. I am glad you are free and happy, and I rejoice that God has blessed me with freedom, with peace, and cheerfulness and courage.... I shall look to God for guidance and shall try to move as He shall lead the way.--Letter 25, 1876. 3BIO 34 2 Although there were some differences of opinion between them at this time, it would be unfair and contrary to the facts to assume that their marriage was endangered. Illness and advancing age accentuated the situation. Nonetheless, the experience, together with the two thousand miles between them, might be said to mark the beginning of "the lonely years." 3BIO 34 3 She was led to write to James four days later: It grieves me that I have said or written anything to grieve you. Forgive me, and I will be cautious not to start any subject to annoy and distress you. We are living in a most solemn time and we cannot afford to have in our old age differences to separate our feelings. I may not view all things as you do, but I do not think it would be my place or duty to try to make you see as I see and feel as I feel. Wherein I have done this, I am sorry. 3BIO 34 4 I want an humble heart, a meek and quiet spirit. Wherein my feelings have been permitted to arise in any instance, it was wrong.... 3BIO 34 5 I wish that self should be hid in Jesus. I wish self to be crucified. I do not claim infallibility, or even perfection of Christian character. I am not free from mistakes and errors in my life. Had I followed my Saviour more closely, I should not have to mourn so much my unlikeness to His dear image. 3BIO 34 6 Time is short, very short. Life is uncertain. We know not when our probation may close. If we walk humbly before God, He will let us end our labors with joy. No more shall a line be traced by me or expression made in my letters to distress you. Again, I say, forgive me, every word or act that has grieved you.--Letter 27, 1876. The Camp Meetings--E. G. White Would Attend 3BIO 35 1 Notices of the 1876 camp meetings appeared in the Review and Herald and Signs of the Times and announced that the first would be held in Kansas, May 25 to May 29. Others would follow week by week, most opening on a Thursday. The Minnesota meeting would begin on June 20. The decision to devote two books to the life of Christ meant that the first book could be completed early and then she would be free, for a time, from writing. She wrote to James: 3BIO 35 2 We thought we might get my book written in four weeks, and if it is thought best for us to be at the Minnesota camp meeting, we will be there.--Letter 26, 1876. 3BIO 35 3 The Signs of the Times published four days later announced that because of the press of other writing, sketches of Ellen White's life would be omitted for the present (May 18, 1876). 3BIO 35 4 However, on Sunday, May 21, just one week after suggesting to her husband that she might attend the Minnesota meeting in late June, she and Mary Clough were on the train bound for the East. Specifically, she would be at the Kansas camp meeting, scheduled to open on Thursday, May 25. James White triumphantly placed a last-page note in the Review of May 25 that read: The Camp Meetings 3BIO 35 5 We have received a telegram from Mrs. White stating that her niece, Miss M. L. Clough, and herself would meet us at the Kansas camp meeting the twenty-sixth. We shall probably go the rounds of the camp meetings for 1876, and retire from the northern climate in October, either to the South or to California. James White. 3BIO 35 6 Whatever work must yet be done on the first volume of the life of Christ would have to be accomplished as they traveled. This volume came from the presses of the Review and Herald in mid-November, 1876, although the title page carries the year date of 1877. ------------------------Chapter 3--(1876) The Camp Meetings 3BIO 36 1 James White was overjoyed to receive Ellen's telegram that she, with Mary Clough, would meet him at the Melvern, Kansas, camp meeting, which was due to open on Thursday, May 25. He hastened off twenty postcards to as many points in Kansas, giving the welcome word. He had summoned J. H. Waggoner to come from California to assist him, for he felt the need of help through the camp meeting season. This he now canceled, for Ellen would be taking many of the meetings. 3BIO 36 2 He assured Willie and Mary, in Oakland, that he would be on the grounds with ample preparations made, and he was, but Ellen White's train was delayed; instead of arriving on Friday, she was driven onto the grounds early Sabbath morning. She was weary after six days of travel, including a twenty-mile trip by farm wagon over bad roads, a journey broken by a stop for the night at the home of a friend. 3BIO 36 3 "Weary, of course," reported James White, "short of sleep, and trembling with nervous headache, she takes the speaker's stand at half past ten and is wonderfully sustained in her effort."--The Signs of the Times, June 8, 1876. She was the speaker that evening also to a congregation increasing in numbers. James White described the encampment, first as things looked on Friday, before Mrs. White and Mary arrived: 3BIO 36 4 The weather is fine, the grove pleasant, and besides the two large tents, one seated for the congregation, and the other parted with cloth for families, there are on the ground seventeen family tents, besides several covered wagons used for lodgings.... 3BIO 37 1 By the assistance of many with cheerful hearts and ready hands, our tent is pitched, board floor is laid, and the tent is furnished with chairs, table, beds, bedding, et cetera, ready to receive Mrs. White and her niece from California and other expected friends.--Ibid. 3BIO 37 2 Continuing his report, he wrote of Sunday: It is our turn to speak. The audience is large and attentive. Mrs. White speaks in the afternoon, and calls forty or more forward for prayers. This is an excellent move. We often lose ground on First-day before the crowd for want of moral courage to keep at our work for the advancement of the church and the conversion of sinners. But at this meeting decided advancement is made on First-day. 3BIO 37 3 Before the evening discourse we hold a meeting for the special benefit of those who are seeking the Lord. Near fifty come forward. The interest of this social meeting increases until the last. Many speak for the first time.--Ibid. 3BIO 37 4 Monday was a full day and concluded with a meeting of which he wrote: 3BIO 37 5 In the evening, Mrs. White speaks with great power upon progressive sanctification as expressed by the apostle, on the plan of perpetual addition, until an abundant entrance is given into the immortal kingdom. 2 Peter 1:5-11. At the close of the meeting eight or ten rise up as candidates for baptism. 3BIO 37 6 Third-day morning. The camp has arisen at four, and we are enjoying a precious social parting meeting. This moment Mrs. White is making closing remarks, exhorting the brethren and sisters to watch lest they lose Jesus by the way in returning home, as Joseph and Mary lost Christ in returning from Jerusalem.--Ibid. 3BIO 37 7 Ellen White, writing from the campground, declared, "Children, I believe it was my duty to attend this meeting. I am coming out all right as far as health is concerned if I rest and do not labor too hard."--Letter 30, 1876. She spoke of her pleasure at the healthy condition of the conference, which promised to become one of strength. She told of how "several young men came to this meeting unconverted and careless, sought the Lord earnestly, and took the baptismal vows."--Ibid. As James and Ellen departed for the railroad depot they observed the train of wagons on their way to the water for the second baptism over the weekend, bringing the number to thirty-eight in all. 3BIO 38 1 As he brought his report of this, the first camp meeting of the season, to a close, James White made this enlightening comment: 3BIO 38 2 This excellent meeting, with all its labor of preparation, anxiety, preaching, hearing, exhorting, confession of sins and want of Christ, its tears, deliverances, and joys, is now past. Those parents who brought their children to the meeting and saw them converted, and take the baptismal vow, are now glad that they brought them. Those who did not bring their children regretted their mistake. These annual feasts of tabernacles are gatherings of the greatest importance; and there should be a general turnout of all who may be benefited.--The Signs of the Times, June 8, 1876. 3BIO 38 3 At the special session of the General Conference that had been held in late March, James White had participated in laying plans that called for one meeting to follow another, week by week, usually with a parting meeting Tuesday morning. The first was now in the past; as listed in the Review and Herald of May 25 and July 13 there were thirteen more yet to attend: Missouri, Iowa, two in Wisconsin, Minnesota, Ohio, Vermont, Massachusetts, Maine, New York, Indiana, Michigan (including the General Conference session), and Illinois. 3BIO 38 4 En route to the Missouri camp meeting at Holden, they had a few hours to visit Ellen's sister Caroline Clough, as well as her nieces. They arrived at the campground in ample time for the opening of the meeting on Thursday. In describing the surroundings, she stated: 3BIO 38 5 It is a beautiful picture of loveliness that is presented to the eye, in the trees covered with green foliage, the waving grain with the sunlight and shadows resting upon it, the cultivated soil, the varied scenery in the high hills covered with verdure and adorned with trees, and the broad, rich valleys under cultivation. All is fresh and green.--Letter 31, 1876. 3BIO 39 1 Knowing that it seldom rained in California in summer, she commented, "I suppose you are drying up in Oakland and looking burned and seared. But Oakland is the home of my choice." 3BIO 39 2 The Kansas City Times carried a good report of the meeting, which was held in a beautiful grove. There were seventeen family tents and a large congregation tent. The paper stated: 3BIO 39 3 The plan of the Seventh-day Adventist Church is to hold great annual camp meetings in most of the States. These are attended by their prominent ministers. Elder White and wife are here and are expected to make the tour of the United States. They open the summer's campaign with the Kansas and Missouri meetings. They are both indefatigable workers, preaching once or twice a day, and also writing editorials and reports for their church papers, published at Battle Creek, Michigan, and Oakland, California.--In The Signs of the Times, June 15, 1876. 3BIO 39 4 Ellen White reported fifteen hundred people attending her Sunday meetings, morning and evening (Letter 31, 1876). James White regretted that this and the Kansas meetings were held at points distant from the railroad. If properly located, he felt, they could well have been attended by "five or ten thousand" (RH, June 15). He commended the conference for electing laymen for the conference committee. 3BIO 39 5 James and Ellen White were not enthusiastic about camp meetings held at an inconvenient distance from the railway stations. Of their experience in getting off to Iowa, she wrote to their children in Oakland: 3BIO 39 6 Yesterday we arose early and rode three miles over rough road to see the train move grandly out of the depot, leaving us behind. We then went to Brother O'Brien's and waited till the next morning.--Letter 31a, 1876. 3BIO 39 7 The remedy proposed by James White was that the meetings be properly located the next year. The next meeting was in Iowa, just outside the city limits of Marshalltown. Uriah Smith reported that "Brother and Sister White arrived from the Missouri meeting on Thursday P.M. bringing a good report from that meeting and being themselves in good health and spirits."--The Review and Herald, June 15, 1876. There were forty family tents and two large tents. Friday morning, June 9, James White wrote Willie: 3BIO 40 1 We are well, and having fine weather, and a crowd of brethren, a quarter larger than ever before--1,200 out last evening to hear me speak. 3BIO 40 2 A week later he wrote: Mary [Clough] is splendid on reports. The Iowa camp meeting was a great victory. We sent reports to eight different papers in the State.--James White to WCW, June 16, 1876. 3BIO 40 3 Smith was at the next meeting also, held at Sparta, Wisconsin. Note his interesting report: 3BIO 40 4 Here, as in Iowa, the presence of Brother and Sister White constituted, in a large measure, the life of the meeting, their counsel and labors giving tone to the exercises and progress of the work. Sister White, especially, was at times called out in powerful appeals, and most forcible descriptions of scenes in the life of Christ from which lessons can be drawn applicable to everyday Christian experience. These were of absorbing interest to all the congregation. 3BIO 40 5 These servants of the church, though now of so long and large experience, and notwithstanding all their wearing labors, are still growing in mental and spiritual strength.--Ibid., June 29, 1876 Effective Use of the Public Press 3BIO 40 6 At Ripon, the second camp meeting to be held in Wisconsin that year, inclement weather kept the weekend crowds at home, but many were reached through the public press. Ripon, said to be "quite a wealthy and aristocratic place" of some four thousand residents, was at first not too friendly toward the idea of an Adventist camp meeting being held there, but their attitudes changed as they read the Ripon Free Press. That paper, normally a weekly, ran a daily during the meeting. Smith reported that the space in these daily issues was devoted largely "to an account of the meeting as it progressed, and to a publication of those leading points of our faith which would best give the people an idea of what position we as a church, maintain." Of the reporting he noted: 3BIO 41 1 Miss M. L. Clough, a niece of Sister White's who is traveling with them as reporter, furnished full and graphic accounts of each day's meetings for the Free Press, with a synopsis of all the sermons delivered. Besides these accounts, there were published in this series of dailies the fundamental principles of our faith, the sketch of the rise and progress of Seventh-day Adventists, "Which Day Do You Keep and Why?"and "Forty Questions on Immortality." 3BIO 41 2 And right here we take occasion to mention what we have not before referred to, that is, the reports of these western camp meetings that have been furnished to the dailies of the different States. Miss Clough, with indefatigable industry, with great versatility of thought and felicity of expression, has given a full daily report of every meeting, stating all particulars, suffering no point of interest to pass unnoticed, but grasping all the salient features of the occasion, and producing the whole in a style pleasing to the popular reader, while it gave a very accurate representation of the meeting. 3BIO 41 3 In Iowa eight daily papers were furnished with these daily reports. At the Sparta meeting three dailies of Wisconsin and the Chicago Times were thus furnished. At the Minnesota meeting, one daily and several weeklies. And at the present meeting, three leading dailies of Wisconsin, besides the Free Press of this place already mentioned. These reports, we learn, have been and are being quite extensively copied into other papers, and thus are Seventh-day Adventists and their work brought before the people as they never have been before.--Ibid., July 13, 1876 3BIO 41 4 When we consider that all this was done without typewriters or carbon paper, the proportions of such a task of reporting loom large. 3BIO 41 5 One man at the Ripon meeting testified that he had come on foot sixty miles to attend the meeting; another walked seventy miles to do so. 3BIO 41 6 In a letter Ellen White wrote to her children, she reported that James was so "fearfully worn" that she took the principal burden through the meeting (Letter 34, 1876). A Breathing Spell Between Camp Meetings 3BIO 42 1 With this the sixth camp meeting coming to a close on Tuesday morning, July 4, James and Ellen White had a breathing spell until August 10, when the Ohio meeting would open. They hastened back to Battle Creek, hoping to get some rest and pick up several lines of work. She wrote to Willie and Mary, eager to report and hungry for news: Battle Creek, July 17, 1876. Dear children, We arrived here the evening of the fourth.... We were just in time to witness the procession of the birds of paradise. The leader was represented as an Indian warrior; then followed the continentals--the signers of the Declaration of Independence dressed as they dressed, powdered hair, short breeches, and leggings. Some things were really interesting and some ridiculous, but I cannot write. I have kept on the strain so long I am now finding my level and I am not very intelligent. We cannot, Father, Mary, or myself, do anything now. We are debilitated and run down like an old clock.--Letter 33, 1876. 3BIO 42 2 After getting some rest, Ellen White picked up her work of writing on the life of Christ. Financial times were hard, and James labored diligently to secure means with which to carry on the various interests--the school, the publishing house, and evangelistic campaigns. He also saw the new church hymnal, Hymns and Tunes, through the press, and oversaw the designing of charts for evangelists to use. 3BIO 42 3 In a day or two they left for New York State and then on to Philadelphia. They had hoped to get some articles off to the Signs, but were just too worn. Yet she could write: 3BIO 42 4 We never have attended a round of camp meetings with such satisfaction as these last thus far.--Letter 34, 1876. The Centennial Exposition in Philadelphia 3BIO 42 5 Friday morning, July 28, they arrived at Philadelphia where they were met by John Kellogg, who was just completing his medical training. A horse car took them to a depot where they caught a train for the twenty-six-mile trip to Wilmington, Delaware. Here at a boarding house, John had rented a large, pleasant, well-furnished room for them. Mary Clough had a "cozy little room" just above. They felt fortunate to find such a pleasant place to stay. 3BIO 43 1 On Sabbath they found a beautiful grove on a hill overlooking Wilmington. There with Dr. Kellogg and Will Fairfield, they rested and conversed on religious subjects including the life of Christ and health reform. Ellen White wrote to Edson and Emma: 3BIO 43 2 John takes a very sensible view of health reform. I find him in a very good, healthful state of mind on these subjects upon which we have conversed. We see the need of more earnest, active effort in reference to the great subjects of health reform. Our Health Institute is sinking for the want of proper physicians and proper workers, interested workers. 3BIO 43 3 We have sought to make Dr. Kellogg feel it is his duty to go into the institute, and take hold with Willie Fairfield and Brother Sprague and with zeal and interest bring up the institute. We have taken our luncheon on the green grass, and now conversation again. Important matters are to be considered and decisions made.--Letter 35, 1876. 3BIO 43 4 Now our business is to visit Centennial grounds every day, see what we can, and [let] Mary make reports. We shall take our dinner with us from our landlady.--Ibid. 3BIO 43 5 The Review and Herald reported on August 10 that "Elder White is spending a couple of weeks in Philadelphia, and is improving the present opportunity to publish second editions of the engraving, entitled 'Way of Life,' and of the Lecturer's Charts [both prophetic and Ten Commandments]. With efficient helpers he has greatly improved them, and will have them ready for the Michigan camp meeting and General Conference in September." 3BIO 43 6 The Centennial Exhibition, James White felt, was magnificent in its greatness, gorgeousness, and perfection, such as the newspapers could not tell it (Ibid.). By courtesy of the publishing association, Seventh-day Adventists had an exhibit there showing denominational books and health works. This was located in the main building in the American Book Trade Department (The Review and Herald, August 17, 1876). Camp Meetings Again 3BIO 44 1 The program for the Eastern camp meetings was much the same as the six already finished. The reports gave little glimpses of joyous and sometimes awkward situations, and of course, of triumph as God blessed in the work. The late-summer meetings opened in Ohio at Norwalk. James White's older brother John, a Methodist minister, resided in Ohio, and they managed to get in a little visit en route. 3BIO 44 2 On Sunday the morning was cold and rainy, but before noon the clouds had dispersed, and fair weather smiled upon the encampment. In the afternoon, by actual count, 551 teams came through the gate of the campground, averaging four persons to each team. These, with the Sabbathkeepers upon the ground, made a congregation of 2,500 to whom Brother White spoke with great liberty on the reasons of our faith and hope.--Ibid., August 1, 1876 3BIO 44 3 Ellen White gave one evening discourse, but she was confined much of the time to their tent, and for two days to her bed. "Your father and mother are worked down," she wrote to Willie. 3BIO 44 4 We work hard. Your father does the work of three men at all these meetings. I never saw a man work so energetically, so constantly, as your father. God does give him more than mortal energy. If there is any place that is hard, your father takes it. We pray God that we may have strength to do the work necessary to be done in these special occasions.--Letter 39, 1876. 3BIO 44 5 The thought of advancing age and waning strength appalled both of them. "We see a very great work to be done in the world and we cannot endure the thought of failing in physical strength now," wrote Ellen White in another letter to their children in the West. She continued: 3BIO 44 6 I look all over the field and I see none who could fill your father's place. His head to plan and his life of experience to balance the inexperienced is very essential. God has a work for us to do and we need the help, the encouragement, and confidence of our people to do this work.--Letter 41, 1876. The Groveland Camp Meeting 3BIO 45 1 For attendance, the camp meeting held at Groveland, Massachusetts, reached an all-time high. It opened Thursday, August 24, and ran for five days. The grounds, near Haverhill, some thirty miles north of Boston, were easily reached by train and river excursion boats from both Boston and Haverhill. There were fifty-five tents, including the three pavilions--forty-five, fifty-five, and sixty-five feet in diameter--pitched in the beautiful grove. The weather was so fine the meetings were held under the trees and the three large tents used for sleeping quarters. The women occupied one and men the other two. Five hundred camped on the grounds. The "auditorium" swept up in a natural amphitheater from the speakers' stand, the well-cleared grove affording delightful shade. 3BIO 45 2 River steamers ran twice a day from Haverhill, four miles away, and every hour on Sunday. Eighteen trains ran each day, all stopping at the campground. The Sabbath meetings were well attended, but Sunday brought its surprises. Mary Clough reported: 3BIO 45 3 Sunday was a lively day on the campground. Special trains were run from the cities of Lawrence, Newburyport, Haverhill, et cetera, and at 9:00 A.M. the auditorium was filled with intelligent people to whom Elder White preached about one hour. 3BIO 45 4 Still the people poured in from the towns about, and the trains came loaded with their living freight. After an intermission of thirty minutes, Mrs. White ascended the platform, amid the profound stillness of that vast multitude, and addressed the people on the subject of Christian temperance. Her original and comprehensive manner of handling this subject elicited the highest commendation of all that heard. 3BIO 45 5 The morning trains were crowded, but the noon trains flooded the grove, and the two-thirty train from Lawrence brought fifteen cars literally packed with people, the platform and steps were full also, and the conductor was obliged to take the roof in order to signal the engineer. He reported that it would have taken twenty-five cars to bring all the people who were waiting at the depot to take passage for the campground.--The Signs of the Times, September 14, 1876. 3BIO 46 1 Of the experience Ellen White wrote: What a scene is before me! It is estimated that twenty thousand people are assembled in this grove. The third train, of fifteen cars, has just arrived. Every seat was filled and every foot of standing room, also the platform and the steps. A sea of human heads is already before me, and still the cars are to come. This is to me the most solemn sight I ever beheld. Hundreds in carriages are driving away because they cannot get within sound of the speaker's voice.--Ibid. 3BIO 46 2 All standing room throughout the entire enclosure was taken, and some, like Zacchaeus, climbed trees to get sight of the speaker. The vast throng gave good attention; Ellen White, speaking slowly with a low, well-supported voice, made them hear. Many took trains home for the noonday meal, others swarmed down on the foodstand "like an army of grasshoppers on a Kansas cornfield," and according to the "reporter," "made quite as clean work." Many had brought their lunch baskets. They were the fortunate ones. Temperance Meeting in Haverhill 3BIO 46 3 No sooner was Ellen White finished with her afternoon discourse than the officers of the Temperance Reform Club of Haverhill approached her, inviting her to speak the next evening in an auditorium in the city; they promised an audience of one thousand. Although weary, she consented to fill the appointment. She reported that leading men from the city were on the platform. She wrote: 3BIO 46 4 The Queen of England could not have been more honored.... One thousand people were before me of the finest and most select of the city. 3BIO 46 5 I was stopped several times with clapping of hands and stomping of feet. I never had a more signal victory.... 3BIO 46 6 Never did I witness such enthusiasm as these noble men leading out in temperance reform manifested over my talk upon temperance. It was new to them. I spoke of Christ's fast in the wilderness and its object. I spoke against tobacco. I was besieged after the meeting and commended, and I was urged, if I came to Haverhill, to speak to them again.--Letter 42, 1876. A Banner Camp Meeting Year 3BIO 47 1 As D. M. Canright reported in the Signs of the accomplishments of the Illinois camp meeting, the last of the season in the East, he gave particular attention to the work of Mary Clough as a press secretary. He noted the results of her labors in introducing the denomination to the general public through her reports of the work of the church furnished to the public press. He observed: 3BIO 47 2 Our indispensable reporter, Miss Mary Clough, was also on hand with her genial good nature and ready pen, keeping a half-dozen copyists busy sending the reports each one copied by hand of our meetings to papers in all parts of the State. If anyone in the Northern States doesn't know who Seventh-day Adventists are by this time, it is not because the papers haven't done their duty in the case! So closes another camp meeting season, by far the best we have ever had.--The Signs of the Times, October 19, 1876. 3BIO 47 3 The issue of the Review and Herald of the same date carried James White's appraisal of this new method of outreach. 3BIO 47 4 Our camp meeting reporter, Miss Mary L. Clough--Mrs. White's niece, much respected and beloved by our people, not only for her ability as a writer, but for all those qualities and accomplishments which make her a refined lady--has done a work with her pen which but few of our people comprehend.--The Review and Herald, October 19, 1876. 3BIO 47 5 When the camp meetings were over and the Whites and Mary Clough returned on Wednesday, October 4, to Battle Creek, they were utterly worn and exhausted. They had succeeded, but for it they paid a price--the price mortal man pays for overwork, a price paid gladly to see the cause of God prosper. ------------------------Chapter 4--(1876-1877) A Winter of Writing and Publishing 3BIO 48 1 The fourteen 1876 camp meetings over, in early October James and Ellen White returned to Battle Creek, staying at the home of William and Jenny Ings. Mary helped in getting out the volume on the life of Christ, Spirit of Prophecy, volume 2. As they rallied from the incessant camp meeting labor, they began to plan for the return to the Pacific Coast, but first they had the job of hastening the book through the press. 3BIO 48 2 Ellen White's October 19 letter to William and Mary in Oakland was devoted largely to plans for writing and publishing. C.W. Stone, newly elected managing editor of the Review and Herald, reported: 3BIO 48 3 Sister White is keeping all hands busy with her pen, and Brother White is hard at work several hours each day in arranging the manuscript [for Spirit of Prophecy, volume 2] for publication in a book, and at the same time selecting portions of it to be printed in several pamphlets [Redemption series]. The presses are kept busy. Everybody here has enough to do, and God blesses in doing His work. He sustains His servants in their arduous labors wonderfully.--Ibid., November 9, 1876 3BIO 48 4 Writing from Battle Creek on October 26, Ellen declared: We are in the very worst drive and hurry getting off my volume two, Spirit of Prophecy. Three new forms are already printed. If we remain here four weeks longer we shall have the book completed, and removed from my mind great burden of care.... 3BIO 49 1 These few weeks will tell if we can make it. I fear if we left immediately the book would be hindered for two months.--Letter 46, 1876. 3BIO 49 2 The Review for November 9 carried the announcement of the book: 3BIO 49 3 The second volume of the Spirit of Prophecy, by Mrs. E. G. White, will be ready in a few days. This work is a thrilling description of the first advent, life, teachings, and miracles of Christ, and will be regarded by the friends of Mrs. White as a book of almost priceless value.... Price, postage paid, $1.00. J. W. 3BIO 49 4 Uriah Smith was unstinted in his words of appreciation and commendation of the volume on the life of Christ: 3BIO 49 5 We are prepared to speak of this volume, now just issued, as the most remarkable volume that has ever been issued from this office. It covers that portion of the great controversy between Christ and Satan which is included in the life and mission, teachings and miracles, of Christ here upon the earth. Many have endeavored to write the life of Christ; but their works, as compared with this, seem to be only like the outer garments to the body. Here we have, so to speak, an interior view of the wonderful work of God during this time. 3BIO 49 6 And if the reader has a heart that can be impressed, feelings that can be stirred, an imagination that can respond to the most vivid portraiture of the most thrilling scenes, and a spirit to drink in lessons of purity, faith, and love from Christ's divine example, he will find in this volume that which will call into liveliest play all these faculties. But the best of all is the lasting impression it must make for good upon all who read.--The Review and Herald, November 30, 1876. 3BIO 49 7 On November 16 the Whites and Mary Clough took the "fast train" for California. The Battle Creek they left was very dear to the hearts of James and Ellen White, and that affection was mutual. Feelingly, he wrote of his farewell just before taking the train for the West: 3BIO 49 8 Twenty-one years since the Review and Herald was moved from Rochester, New York, to Battle Creek, Michigan. Here we have battled for truth, and the manifestation of true and undefiled religion among our people, for more than a score of years. Here we have witnessed the growth of our publishing work with deepest interest. Here we have seen the establishment of our Health Institute and the planting of our first college. We are happy to record that prosperity attends all these institutions. 3BIO 50 1 At Battle Creek there is a large membership with whom we have during the past seven months enjoyed the happiest days of the past twenty-one years. We have never enjoyed so great freedom in preaching the Word to this people or to any other, as to the Battle Creek church since our return from California last April. This church has had trials, and has made mistakes. But having acknowledged those wrongs, and having entered into a most solemn covenant to stand unitedly for the right, the blessing of God has been returning, and last Sabbath morning was the best and happiest service we have ever enjoyed with this people.--Ibid., November 9, 1876 3BIO 50 2 He reminisced of success and disappointments, and reminded his readers that he and his wife were growing old and never again could undertake to make a round of the camp meetings as they had just completed. He mentioned plans to refrain from such labor and spend a year on the Pacific Coast. 3BIO 50 3 In her letter to her children in Oakland, Ellen White expressed herself in regard to the beloved Battle Creek they were about to leave: 3BIO 50 4 I tell you, Will, we ...ought to be here all the time. This is the great heart of the work, and if the body here is healthy, a healthful current will be diffused through the entire body. Your father's and my influence is needed here more than in any other place. We are appreciated here. We can do more good when we are appreciated than when we are not. 3BIO 50 5 We [have] never had greater influence among our people than at the present time. They all look up to us as father and mother. There is nothing that they would not do for us to help us if they could. We hate to tear away, but we must.--Letter 46, 1876. 3BIO 51 1 C. W. Stone, in his Review editorial titled "Westward," wrote touchingly of the departure of the Whites and several who were accompanying them to work at the Pacific Press: 3BIO 51 2 At 1:17 P.M. we heard the rumbling of the wheels, and filling the windows in the south end of the three office buildings, where we could watch the departing train, our corps of helpers waved their handkerchiefs with many a good wish for the dear friends and servants of God who were rapidly being borne from our sight. 3BIO 51 3 Our prayers go with them. May they safely arrive in Oakland, where a welcome greeting has long been awaiting them; and from that sunny coast may the servants of God be able to send out words of warning, reproof, and good cheer to all parts of the wide harvest field, until in the providence of God it shall seem good to them again to visit us.--The Review and Herald, November 23, 1876. The Work for the Winter 3BIO 51 4 To James White, the return to California meant picking up his work as editor of the Signs of the Times. He would be assisted by his daughter-in-law, Mary Kelsey White, who at the age of 20 was serving as managing editor and would soon have her name on the masthead as such. It was to return to the newly established publishing house efficiently managed by his son William, now 22, reaching out for the aid of experience in the publishing business. It was to encourage George Manual, foreman of the plant, who had taken charge at the age of 21, "being master before he was apprentice," as James White put it, but who "called books and genius to his aid," and was gaining a reputation for the excellence of his work" (The Signs of the Times, December 14, 1876). "Thank God for children," expostulated James White, as he reflected on the words of a "tramp" printer who, visiting the plant, commented that the work was conducted by children. 3BIO 51 5 To Ellen White, to return to California, was, in part, to return to their Oakland home and their two married sons in the West, but mainly to pick up the work of writing on the later events in the life of Christ for volume three of the Spirit of Prophecy, and for the Signs. Regarding the latter, James White explained: 3BIO 52 1 Mrs. White designs to furnish matter for each number of the Signs which will deeply interest all our readers. Her expositions of Scripture truths, practical appeals, and her life sketches will add great importance to this volume of our paper.--The Review and Herald, December 28, 1876. 3BIO 52 2 Added to this was the selecting of suitable reading for children and youth. This feature of work can be traced back a full year to December, 1875, when the Pacific Press published twenty little booklets of children's stories. Children's Stories Selected by Ellen White 3BIO 52 3 Some twenty years before this, when the children of James and Ellen White were growing up, and before Seventh-day Adventists had either schools or appropriate reading matter for youth, except the eight-page monthly Youth's Instructor, Ellen White began to select, largely from religious magazines, stories with moral lessons that would help to furnish appropriate reading for the Sabbath in their home. 3BIO 52 4 At this period of time there was an exchange of journals between publishers. The Review and Herald furnished its journals, the Review, the Health Reformer, and the Youth's Instructor, to non-Adventist publishers in return for the journals they put out. It was a common practice, and the magazines so received were referred to as "exchanges." These journals came to Uriah Smith's desk. After he had looked them over and selected what he wanted from them, he passed them to Ellen White. She, in turn, watching for helpful materials, especially to read to her family, clipped out choice articles and pasted them in scrapbooks--large-sized volumes made up by binding the issues of some journals together for this specific purpose, or constructed from heavy new stock. These grew in number until there were some twelve or fifteen, which she referred to as her scrapbooks. They are now in the White Estate vault. 3BIO 52 5 As time went on, Ellen White and others observing the value of these materials began to think in terms of some booklets for children. Well along in the year 1875 she led out in selecting materials for twenty little books of sixteen pages each, to be put out in neat, colored covers. James White, advertising them in the Signs of December 23, 1875, described their origin. This is one of the few places Ellen White was linked, by name, with this enterprise: 3BIO 53 1 We have for sale at this office a series of little books for children suited to the ages of from 5 to 12 years. Mrs. White has been gathering blessed little stories for the past twenty years, and pasting them in her scrapbooks. This little series of books is a careful selection from a great amount of excellent reading matter for children, and will be universally acknowledged by all who become acquainted with them to be the best in print. 3BIO 53 2 These were priced at 2 cents each or 40 cents for the full series of twenty. The same material was put up in ten books of thirty-two pages each with "highly colored, glazed covers," which could be had for 50 cents postpaid, for the set of ten. Although the pamphlets were small and inexpensive, James White thought big in terms of their distribution. He continued: 3BIO 53 3 We know that our friends have ten thousand little sons and daughters, nephews and nieces, and other little folks who are very dear to them to whom they wish to present these precious little books. So we print enough for all. 3BIO 53 4 Seventh-day Adventist parents and others welcomed heartily this new line of literature. Beginning in the early months of 1876 and continuing for several years, the Signs carried a department titled "The Home Circle." Not a few stories selected from Ellen White's scrapbooks were here republished. Many holes cut into the pages of these scrapbooks testify to the use made of these materials as items were clipped out to make up copy for the journal. Looking through these scrapbooks today, one finds at the head of a number of the clippings, in Ellen White's handwriting, the words penciled, "Child's Book," "Sunshine Series," "Second Series," et cetera. 3BIO 53 5 Just before leaving Battle Creek for the West, Ellen White, in writing on October 26 to Willie and Mary, mentioned them: 3BIO 53 6 While we are seeking to get off my books, Sister Ings is devoting every evening to my scrapbooks. I have one about completed and several smaller-sized ones half done. We are getting together all the best pieces from exchanges for you to use--mothers' pieces for books, children's pieces for small books, youths' pieces for Sabbath reading. We are working to help you [Mary, in editing the Signs] in your work in every way we can.--Letter 46, 1876. 3BIO 54 1 Soon plans emerged to issue four bound books of about four hundred pages each, composed of such materials; they were called Sabbath Readings for the Home Circle. As the fourth volume was on the press in 1881, James White told the story of this line of work: 3BIO 54 2 In our early labors in the cause, both Mrs. White and the writer have felt a deep solicitude for the precious youth. Thirty long years since, when in comparative youth, before its present managers were born, we published the first number of the Youth's Instructor, containing the first Sabbath school lesson learned by the children of Seventh-day Adventists. 3BIO 54 3 Mrs. White has ever been a great reader, and in our extensive travels she has gathered juvenile books and papers in great quantities, from which she selected moral and religious lessons to read to her own dear children. This work commenced about thirty years since. 3BIO 54 4 We purchased every series of books for children and youth, printed in America and in Europe in the English language, which came to our notice, and bought, borrowed, and begged miscellaneous books of this class, almost without number. And when we established the Pacific Press at Oakland, California, in 1875, we shipped more than half a ton of these books and papers to that office at great expense. 3BIO 54 5 And there we published the Sunshine Series of little books for the little ones, from 5 to 10 years old, the series of Golden Grains, for children from 10 to 15 years, and the volumes for the Sabbath Readings for the Home Circle for still more advanced readers. Our object in publishing in Oakland, California, instead of Battle Creek, Michigan, was to help the California office in its infancy.... 3BIO 54 6 We published ten thousand copies of the Sunshine Series, and ten thousand of the Golden Grains at Oakland, making in all 240,000 little books. And we have published six thousand copies of each of the four volumes of the Home Circle, making in all twenty-four thousand bound books.... 3BIO 55 1 Precious books! The compilers have spent years in reading and rejecting ninety-nine parts, and accepting one. Precious books, indeed, for the precious youth.--The Review and Herald, June 21, 1881. 3BIO 55 2 The development of these materials, largely for the reading of children and youth, but in some cases the parents, provides a glimpse of Ellen White in a role she did not often fill. She selected materials for publication, materials for which she made no claim beyond that of a compiler. In this work she provided most useful reading matter for Adventist homes. The pamphlets and little bound books were advertised from time to time in the Signs of the Times and the Review and Herald, the bound books selling for 75 cents each, or four for $3. Plans for the Signs for 1877 3BIO 55 3 As plans were being formulated in late 1876 for the next volume of the Signs, James White wrote an editorial introducing the "new volume." He explained its various special features, penning these lines describing his intentions in regard to one department in the paper: 3BIO 55 4 The "Home Circle" will be a department of great importance to every family. Here will be found lessons of self-control, mutual forbearance and love, respect for parents, the power of kindness toward children, and the great moral and religious lessons of life, which should bless every household. These articles for the family circle, embracing parents as well as children, are not hastily snatched from our exchanges for this year. They have been selected by the watchful, critical eye of a mother, during the twenty years she has been leading her own children to manhood, and by her hand pasted in huge scrapbooks from which they are now taken.--The Signs of the Times, December 28, 1876. 3BIO 55 5 The issues of the Signs from week to week in the months of 1877 testify to Ellen White's faithful work in literary lines, but not altogether as projected by her husband. On an average, a little more than three out of four issues of the paper carried articles from her pen, primarily materials drawn from her writing on the life of Christ, which was a continuing work with her through much of 1877. With few exceptions each issue carried the "Home Circle," with materials selected by Ellen White. The promised articles continuing the story of Ellen White's life did not get prepared, hence did not appear. 3BIO 56 1 James and Ellen White found themselves more worn than they had at first thought, and they were not able to get on with their literary work as rapidly as they had planned. They worked away in Oakland, traveling little and speaking rarely. They did attend the California State Quarterly Meeting in Oakland, Sabbath and Sunday, January 6 and 7. J. N. Loughborough, president of the California Conference, reported: 3BIO 56 2 Sister White gave two searching and powerful, practical discourses, and Brother White favored us with good wholesome counsel and many words of good cheer in our business sessions.--Ibid., January 11, 1877. Proposal of a Bible Institute 3BIO 56 3 One of the points introduced by James White was the suggestion that a Bible institute be held in California: 3BIO 56 4 We called attention of the brethren to the importance of a Biblical institute being held in this State by Elder Uriah Smith of Battle Creek, Michigan, during the month of April, 1877. We urged-- 3BIO 56 5 That our principal hope for accession of numbers to help extend the cause on this coast is in the proper selection and thorough drilling of young men to go forth and teach the Word of God, and circulate our publications among the reading public.--Ibid. 3BIO 56 6 The time was favorable, he pointed out, just before the tent campaign and the harvesting of crops in California. He felt that at least fifty persons needing "such a drill" could be brought together for such a session. In the Signs of February 1, he set forth the plans. 3BIO 56 7 It would probably run about four weeks with two or three lectures each day. The Oakland church (sixty members) would open their new house of worship for the lectures and bear the incidental expenses arising from the meetings. Explaining the work, White stated that it would offer "thorough training on theoretical and practical subjects, besides the spiritual benefit which is ardently hoped will attend such a gathering" (Ibid., February 1, 1877). 3BIO 57 1 As they neared the time of opening, he commented, somewhat in warning, 3BIO 57 2 The lecturers will be thoroughly prepared for the work of the occasion, and students will have all they can do, early and late, without taking time to visit. Plain living, and hard study, will be necessary to success on the part of students who shall take this course.--Ibid., March 1, 1877. 3BIO 57 3 He expected a large attendance, and advised: "If students will bring bedding, and can live on bread and fruit, the floors of the church basement, office [Pacific Press], and some other rooms will be free to them." 3BIO 57 4 The institute opened in connection with the California State Quarterly Meeting held on Sabbath, and the dedication of the Oakland house of worship on the weekend of March 31 and April 1. James White enthusiastically reported: 3BIO 57 5 The Biblical institute opens very encouragingly and promises to accomplish more than we had hoped.... Here are young men of mind and culture who are making the best of their time in close study of the great Bible truths that lie at the foundation of the last message. Great results will appear in the future history of the cause from this series of Biblical lectures.--Ibid., April 5, 1877. 3BIO 57 6 Some forty-seven students attended. At its close he wrote of the work done: 3BIO 57 7 The lecturer took a brief survey of subjects, guarded well all critical points, put questions to the class upon the previous lecture, and answered questions presented in writing. This work usually occupied an hour. Two or more lectures were given each day. This kept the class hard at work. Thus sixteen days were profitably and very agreeably spent by Elder Smith and his class at Oakland, California.--Ibid., May 3, 1877. 3BIO 57 8 J. H. Waggoner and James White also participated in giving some of the lectures. Uriah Smith calculated that the matter presented to the class in the seventeen days was equal to "sixty-four ordinary lectures." He noted that "some of the most important subjects were presented by Brother White," who he said "attended and took part in the work as other duties would permit." As to the class, Smith reported that they gave evidence that they had come to work, and the "interest continued unflagging to the close." 3BIO 58 1 In his report to the readers of the Review, Smith described the closing days of the institute: 3BIO 58 2 The last two days three sessions were held each day, during which the time was largely occupied by Brother and Sister White in giving instruction to the class of a practical nature, touching the best methods of study and labor, and the course to be pursued by those who labor in public or private in the sacred cause of present truth. This was most timely, and was highly appreciated by the class.--The Review and Herald, May 3, 1877. 3BIO 58 3 Soon after Uriah Smith had given his first lectures, arrangements were made for a presentation of the material in synopsis form in the Signs of the Times. The May 3 issue carried lesson one on "The Great Image of Daniel, Second Chapter," and lesson two, "The Vision of Daniel, Seventh Chapter." Anticipating the publication of the material in book form, the editors had the type set in a column wider than usual so it could be used in a book as well. 3BIO 58 4 By urgent request, Smith was detained on the Pacific Coast for a number of weeks, making it possible for him to visit most of the churches. 3BIO 58 5 James and Ellen White continued with their writing; in her case, she pressed on with the events of the Passion Week in the life of Christ. On Friday morning, May 11, after they had been in California for twenty-five weeks, they took the train for Battle Creek. ------------------------Chapter 5--(1877) In the East Again 3BIO 59 1 To commute each year between the East and the West had become, it seems, a way of life for James and Ellen White. A telegram calling James to Battle Creek to supervise the enlarging of the sanitarium triggered their leaving for the East in harmony with promises made months before (Testimonies for the Church, 4:271). They took the train on the morning of Friday, May 11, bound for Omaha and Battle Creek. 3BIO 59 2 James White described the first few hours of the trip: After numerous valises and lunch baskets were properly adjusted by the assistance of the porter, we found ourselves well located in a good sleeper with quiet companions in travel.... As evening came on, there were signs of recent rains on the foothills, and by bedtime the air was cool and refreshing. Slept well all night as our train moved up the ascent, around among the mountain peaks, and on through the dreaded snowsheds. Awoke in the morning feeling that we had gained a great victory over weariness.--The Signs of the Times, May 17, 1877. 3BIO 59 3 Whenever they could, the Whites avoided travel on the Sabbath, but in this case they were on the cars. White gives a description of their activities: 3BIO 59 4 It was Sabbath morning, and how to spend the sacred day to the acceptance of the Lord of the Sabbath became a matter of counsel. We decided that after the morning repast from our lunch baskets of plain bread, oranges, and cherries, we would spread our adjustable table with copies of the Signs, Review, Reformer, and the blessed Bible. With these, full of truth and interest, to enjoy, the hours of the Sabbath passed sweetly by.--Ibid. 3BIO 60 1 From Oakland to Battle Creek was a six-day trip, bringing them to their destination on Thursday, May 17. The home they owned in Battle Creek had been rented, so was not available to them. Arrangements were made for them to have a room in the Review and Herald building, and friends did what they could. It was not long until James White took his pen and wrote, "Battle Creek has never seemed more like home, so far as a pilgrim and stranger can have a home in this world."--The Review and Herald, May 24, 1877. 3BIO 60 2 He spoke Sabbath morning to a congregation that filled to overflowing the house of worship, with five hundred persons present, and he noted that "a fourth house of worship must soon be erected, capable of comfortably seating not less than one thousand persons." But this would have to wait until the next year and the building of the "Dime" Tabernacle. He found what he termed "our beloved Battle Creek College" in encouraging circumstances with a good enrollment. Dr. J. H. Kellogg had recently arrived to take charge of the Health Institute and it was "prospering gloriously." Patronage had grown to the point that there were between ninety and one hundred guests and another twenty-five who came in from the community for treatment. "Dr. J. H. Kellogg," wrote the local editor of the Review, "has the entire confidence of the patients, by whom he is justly held in high esteem."--Ibid., June 7, 1877. The Health Reformer, James White noted, "is the ablest and most practical health journal printed" (Ibid., May 24, 1877). 3BIO 60 3 Of the Health Institute, renamed by Dr. Kellogg the "Medical and Surgical Sanitarium," White wrote: 3BIO 60 4 When we have been urged to build during the past three or four years, we have objected on the ground that our buildings and facilities were equal to our doctors. Now that we have men of ability, refinement, and sterling sense, educated at the best medical schools on the continent, we are ready to build. Not less than $25,000 will be laid out in building the present summer.--Ibid. 3BIO 61 1 White went on to tell of how five years before he and Ellen became certain that the institute could not rise to its full measure of usefulness without thoroughly educated physicians, and plans were laid to gain the point. Young men were chosen to train to serve as physicians. As to the result: 3BIO 61 2 Dr. J. H. Kellogg has been as true as steel. Drs. Fairfield and Sprague, who are studying under him, will graduate at the highest medical school on the continent in the spring of 1878. It is a disgrace to Seventh-day Adventists to do a second-class job in anything.--Ibid. 3BIO 61 3 Before long the foundations were being laid for an institution that would measure with the skills of the newly trained physicians. 3BIO 61 4 Most earnestly James White engaged in forwarding the several interests. His activities also included "preaching, writing, and holding board meetings at the Review office, the college, and the sanitarium, nearly always working into the night" (Testimonies for the Church, 4:272). As for Ellen White, she had suffered pain in her heart for several months, and this did not leave her. As the pressures increased they thought to get away for a time, going to Colorado where they could find rest and retreat as they had occasionally done in the past. But of this she wrote: 3BIO 61 5 While [I was] planning for the journey, a voice seemed to say to me: "Put the armor on. I have work for you to do in Battle Creek." The voice seemed so plain that I involuntarily turned to see who was speaking. I saw no one, and at the sense of the presence of God my heart was broken in tenderness before Him. When my husband entered the room, I told him the exercises of my mind. We wept and prayed together. Our arrangements had been made to leave in three days, but now all our plans were changed."--Ibid. Ellen White and the Sanitarium 3BIO 61 6 Ellen White had taken a special interest in the developments at the Sanitarium. She understood, perhaps better than others, its potential field of fruitful service. With burgeoning patronage and a capable staff, the care of the guests broadened to include recreational activities such as driving about the town or visits to Goguac Lake, two miles to the south. On Wednesday, May 30, a picnic at the lake was planned for the staff and guests. Of her participation in this she reported: 3BIO 62 1 I was urged to be present and speak to the patients. Had I consulted my feelings I should not have ventured, but I thought perhaps this might be a part of the work I was to do in Battle Creek. 3BIO 62 2 At the usual hour, tables were spread with hygienic food, which was partaken of with a keen relish. At three o'clock the exercises were opened with prayer and singing. I had great freedom in speaking to the people. All listened with the deepest interest.--Ibid. 3BIO 62 3 As she wrote to Edson and Emma of the occasion, she mentioned that "it was one of the fairest days of early summer. The blue waters spread out like a mirror under the sunlight, while the groves skirting the lake were reflected upon its placid surface."--Letter 45, 1877. 3BIO 62 4 About fifty were in her audience, and she endeavored to lead their minds from nature to nature's God. She described Christ's ministry by the lake as He taught the multitude on the shore, drawing lessons from nature and the common events of life. From a stand she raised a large bouquet of flowers in a vase, and, according to editor C. W. Stone: 3BIO 62 5 With language the most eloquent she inspired her hearers with hope and trust in the great Teacher, representing Him as a Being of tender love and infinite goodness. A few steps away was the border of the lake, with the boats in waiting by the shore. Everything conspired to carry the mind right back to the days of our Saviour's preaching by the seashore.--The Review and Herald, June 7, 1877. 3BIO 62 6 As to the response she reported: All listened with the deepest interest. After I had ceased speaking, Judge Graham of Wisconsin, a patient at the sanitarium, arose and proposed that the lecture be printed and circulated among the patients and others for their moral and physical benefit, that the words spoken that day might never be forgotten or disregarded. The proposition was approved by a unanimous vote.--Testimonies for the Church, 4:272. 3BIO 63 1 The address was published in a pamphlet entitled "The Sanitarium Patients at Goguac Lake." One person to grasp her hand warmly as she stepped down from the stand was R. Hutchinson, a minister and a fellow laborer of William Miller and Joshua V. Himes, back in 1843 and 1844. He was in despair, but the talk given by the lake reached his heart and he called on her for help. "Wonderful!" exclaimed James White, as he wrote to Willie of the experience. "He is a splendid, good, sweet Christian gentleman hungering for living religion."--JW to WCW, June 10, 1877. Triumphant Close of the School Year 3BIO 63 2 The close of the school year for Battle Creek College was right upon them. Ellen White had been anxious for those students who were either unconverted or backslidden. She had desired to speak to them, but felt too feeble to undertake labor; the experience at Goguac Lake provided evidence that God would sustain her in working for the salvation of the students. Meetings were held, and she devoted a week to revival and instructional efforts. Of this she wrote: 3BIO 63 3 I tried to impress upon them that a life of purity and prayer would not be a hindrance to them in obtaining a thorough knowledge of the sciences, but that it would remove many hindrances to their progress in knowledge.... I sought to impress upon the students the fact that our school is to take a higher position in an educational point of view than any other institution of learning, by opening before the young nobler views, aims, and objects of life, and educating them to have a correct knowledge of human duty and eternal interests.--Ibid., 4:273, 274. 3BIO 63 4 As the closing exercises of the college were to be held at Goguac Lake, it was decided that a baptism should be a part of the program. Four hundred people assembled in the grove by the lake. James White led fourteen students into the water and buried them with their Lord in baptism. Ellen White gave an address, later reported in Signs of the Times, February 7, 1878The Signs of the Times, February 14, 1878. Large Temperance Meeting 3BIO 64 1 On their return from the lake Ellen White was met by a committee consisting of Mayor Austin; W. H. Skinner, cashier of the First National Bank; and C. C. Peavy. They invited her to speak Sunday evening, July 1, in the new Michigan tent, lent to the temperance forces in the city for a mass meeting. Barnum's circus was to be in Battle Creek on June 28, and the Michigan Conference tent was used for a temperance restaurant aimed at keeping the crowds from seeking their repast at the saloons. The Sanitarium table in the center of the tent, more than thirty feet in length at first and then extended, with the addition of another table, to about fifty, proved to be the most popular of all tables set. Wrote James White: 3BIO 64 2 It was really encouraging to hygienists to see scores of hungry citizens and country people turning away from the side tables, laden with their favorite pork and beans, roast beef, salads, tea, coffee, et cetera, and crowding about the Sanitarium table with an almost childlike eagerness to secure a square hygienic meal. Not a seat was left vacant a moment, and there were usually a score or two of persons standing behind the long lines of diners, ready to drop into a seat the instant it was vacated. 3BIO 64 3 The popular prejudice, usually expressed in such terms as "bran bread," "starvation diet," and similar epithets, melted away "like mist before the rising sun": and words of commendation were in the mouth of everyone. The whole affair was a grand success. More than one third of the tickets sold at 25 cents each were taken up at the Sanitarium table.--The Review and Herald, July 5, 1877. 3BIO 64 4 One evening in the tent, Dr. Kellogg gave a lecture on temperance from a medical and scientific standpoint. Sunday evening Ellen White addressed five thousand and spoke for ninety minutes on temperance, from the religious and home standpoint, to an audience who listened in "almost breathless silence" (Testimonies for the Church, 4:275). Writing and Mary Clough 3BIO 64 5 Without the help of Mary Clough (who had been left ill in California), and pressed with other tasks, Ellen White laid aside her writing on the life of Christ. "We are here without a home and without help," James White wrote to Willie on June 10, but in his letter he rejoiced that Mary was getting better. But it was not alone for Mary's physical health that Ellen White was concerned. For a year and a half Mary had been assisting her, and the acceptance on her part of the truths of the third angel's message that Ellen had hoped for seemed to be growing more distant. To Edson in Oakland, she wrote: 3BIO 65 1 We have felt that unless Mary should give her heart to God and live and obey the truth, she will be of but little advantage to us in our work. If her heart is at variance with the truth, it does not look reasonable that she should be long engaged with us in the work. If she does not accept the truth we love and cherish, she will decide against it.--Letter 2, 1877. 3BIO 65 2 She further commented: "Persons are not generally apt to continue long in the position she now occupies. We love Mary....I have just sent her a letter of sixteen pages urging upon her the necessity of giving her heart to God." 3BIO 65 3 When James and Ellen White reached Battle Creek in mid-May, camp meetings were in progress, and he knew many would be expecting him and his wife to be attending them. Of this he wrote: "We are invited to attend the camp meetings; but we dare not risk the strain."--The Review and Herald, May 24, 1877. He anticipated that the next few months would be given partly to his writing, but mainly to the interests right there in Battle Creek, with the enlarging of the Sanitarium buildings taking priority. 3BIO 65 4 In an editorial in the Review of June 21, White rejoiced over the cheering reports coming in from the camp meetings. He observed: 3BIO 65 5 Our people are learning to trust in God as never before. Our young ministers are learning to take responsibilities. Let them have a chance. It is a great mistake for a set of preachers to get the idea that nobody is exactly qualified to speak at our camp meetings excepting themselves. We fear that in some cases we have been in the way of younger men. 3BIO 65 6 Thus James and Ellen White excused themselves from the early camp meetings and remained in Battle Creek. Ellen White soon returned to writing on the life of Christ for Spirit of Prophecy, volume 3, and James White attended to the many interests of the cause. Late in July he wrote: 3BIO 66 1 We have been much occupied with the plans [for the enlargement of the Health Institute], and the general oversight of the execution of those plans, for far greater facilities for the treatment, board, and lodging of the sick. A bathroom 50 by 60 feet, with three stories, is being built, and pushed forward as fast as possible. And the foundation of the main building is being laid, 136 by 46 feet, three stories besides a basement kitchen, all to be heated with steam.... 3BIO 66 2 We build this year, and at the close of the winter's course of lectures at Bellevue, New York, Medical College, at the opening of next spring, God favoring the work, we shall have three or four young men holding diplomas from the highest medical school on the continent, imbued with the true spirit of the great health reformation.--The Signs of the Times, August 9, 1877. 3BIO 66 3 At about the same time Ellen White described their situation to Edson and Emma: Willie and Mary White had come from California and were now in Battle Creek with the intent that Willie would take some school work, learning German and French, preparatory to going to Europe to assist in getting a publishing house started there in a strong way. "We are truly itinerants," she wrote to Edson and Emma. "We are engaged in getting settled again at housekeeping. Your father has been absent in company with Willie one week in Indiana and Chicago."--Letter 7, 1877. Camp Meetings Again 3BIO 66 4 Pressure built for James and Ellen White to attend the later camp meetings. In anticipation of the Indiana camp meeting she was to attend, she wrote: "I commence traveling again while at the same time I am preparing volume 3 of Spirit of Prophecy." She added, "God may spare my life to complete it. The future is with the Lord."--Ibid. Friday, August 10, she was at Kokomo, Indiana, for the opening of the camp meeting. Mary White traveled with her, for James was so deeply involved in publishing and Sanitarium interests, and much worn, that he did not go. The meeting was held in a grove, with excellent attendance--on Sunday the people turned out en masse from neighboring cities, villages, and country until there were seven thousand on the ground. Ellen White addressed them, speaking for an hour and a half (The Signs of the Times, August 23, 1877). And of course she took other meetings. 3BIO 67 1 The plans for the Massachusetts camp meeting, to be held again at Groveland, were too enticing to resist. The Review of August 16 carried the word that James White might accompany his wife. D. M. Canright and S. N. Haskell were expected at the Massachusetts meeting and might go on with the Whites to Maine and Vermont. 3BIO 67 2 On Sabbath morning, August 18, White spoke to the believers in Battle Creek; in the afternoon he gave close attention to hearing the reading of a portion of the manuscript for Spirit of Prophecy, volume 3, on the trial, crucifixion, resurrection, and ascension of Christ. Sunday, he began work at five o'clock in the morning and continued until midnight. Monday morning he was ill. As the Whites later looked back on the experience, they felt it was probably another stroke of paralysis, for it left him greatly debilitated (Testimonies for the Church, 4:276, 277). As the time for the Groveland camp meeting neared, Ellen felt she would probably have to go without James, but when the time came to leave Battle Creek, he decided to go with her, even if he was not well. The 1877 Groveland Camp Meeting 3BIO 67 3 As the year before, the crowds attending the Groveland camp meeting on Sunday, August 26, were huge. Accommodations had been improved over those of the year before. The seats had backs, and a "fine organ" lent by a local merchant added to the services. The Haverhill Daily Bulletin for August 27 had this to say about the Sunday afternoon meeting: 3BIO 67 4 The great occasion of the day was the afternoon service. The trains from all directions had brought immense crowds upon the ground, and the grove literally swarmed with people. Mrs. White spoke on the subject of Christian temperance. This lady is a forcible and impressive speaker, and holds the crowd with her clear utterances and convincing logic. 3BIO 67 5 The great pavilion was crowded to its utmost capacity, while a living wall three or four tiers in depth stood around the outside. Those who wished to listen had an opportunity, while those who came to stroll, strolled, and so all seemed to be satisfied. The Meeting in the Danvers Tent 3BIO 68 1 On Monday evening Ellen White slipped away from the Groveland meeting to speak in nearby Danvers, where Canright was conducting an evangelistic tent meeting. Writing of the experience, she said: 3BIO 68 2 I was sick and had but little strength; yet the cars were fast bearing us on to my appointment in Danvers. Here I must stand before entire strangers, whose minds had been prejudiced by false reports and wicked slander. I thought that if I could have strength of lungs, clearness of voice, and freedom from pain of heart, I would be very grateful to God. These thoughts and feelings were kept to myself, and in great distress I silently called upon God. I was too weary to arrange my thoughts in connected words; but I felt that I must have help, and asked for it with my whole heart. Physical and mental strength I must have if I spoke that night. I said over and over again in my silent prayer: "I hang my helpless soul on Thee, O God, my Deliverer. Forsake me not in this hour of my need." 3BIO 68 3 As the time for the meeting drew on, my spirit wrestled in agony of prayer for strength and power from God. While the last hymn was being sung, I went to the stand. I stood up in great weakness, knowing that if any degree of success attended my labors it would be through the strength of the Mighty One. 3BIO 68 4 The Spirit of the Lord rested upon me as I attempted to speak. Like a shock of electricity I felt it upon my heart and all pain was instantly removed. I had suffered great pain in the nerves centering in the brain; this also was removed. My irritated throat and sore lungs were relieved. My left arm and hand had become nearly useless in consequence of pain in my heart, but natural feeling was now restored. My mind was clear; my soul was full of the light and love of God. Angels of God seemed to be on every side, like a wall of fire.--Ibid., 4:280, 281. 3BIO 68 5 Two hundred people stood outside the crowded tent, and Ellen White spoke to the attentive audience for an hour and ten minutes. Returning the next day to Groveland, she found the meeting breaking up--a meeting she declared to be one of the best camp meetings she ever attended. Soon they would be leaving for the Haskell home in South Lancaster, but before leaving the grounds, Canright and Haskell, James, Jenny Ings, and she found a quiet and secluded place in the grove where they united in special prayer for the abundant blessing of health and grace to rest upon her husband. Ellen White reported: 3BIO 69 1 This season of prayer was a very precious one, and the sweet peace and joy that settled upon us was our assurance that God heard our petitions.--Ibid., 4:281, 282. 3BIO 69 2 S. N. Haskell, the conference president, had his horse and carriage on the grounds, and James White felt it would be pleasant to drive across country to the Haskell home in South Lancaster. Leaving after the noonday meal, they drove fifteen miles and stopped at a farmhouse for the night. The next morning they continued the thirty miles to the Haskell home. Just a week later the Vermont camp meeting would open, and Ellen White had promised to be there. There were many seasons of prayer in James's behalf, and he was greatly blessed, but not healed. "We are holding fast the promises of God" (Letter 13, 1877), wrote Ellen White to William and Mary in Battle Creek. 3BIO 69 3 Although James would not be able to participate in the work, the feeling among those close to them was that he should accompany his wife to the Vermont meeting. 3BIO 69 4 They returned home just in time for the Michigan camp meeting that opened in Lansing the evening of September 18, and for the sixteenth annual session of the General Conference to be held on the campground commencing Thursday, September 20. The Michigan Camp Meeting 3BIO 69 5 As the Michigan camp meeting closed on Sunday, September 30, Uriah Smith in his report declared, "It will be safe to say that Seventh-day Adventists never held a camp meeting like the one just closed. We know not in what respect it did not surpass all its predecessors."--The Review and Herald, October 4, 1877. 3BIO 69 6 On the first Sunday there were from six to eight thousand people on the grounds, and the second Sunday from eight to ten thousand. The skies were blue and the sun shone full, which made the shade of the grove in which the meeting was held particularly attractive. Some two thousand to twenty-five hundred believers were present for at least a portion of the camp meeting. 3BIO 70 1 Uriah Smith, as he reported the Lansing camp meeting, could not refrain from thinking of other and earlier meetings. He wrote: 3BIO 70 2 We thought of the first general meeting of this people which we attended, twenty-three years ago, in the house of Brother White, in Rochester, New York. All assembled were conveniently accommodated in one room. The publishing work was then comparatively in its infancy, and the issuing of books scarcely commenced. Yet there the loud cry of the third angel's message was looked forward to and talked about.--Ibid. 3BIO 70 3 He pondered as to what those few gathered there in Rochester in 1854 would have thought could they have seen what surrounded him and the Whites on the Michigan campground. He conjectured: "Would they not have thought that the loud cry they were expecting had already come?" The General Conference Session 3BIO 70 4 The General Conference session held during the camp meeting was a profitable one. James White was delayed a day or two, and S. N. Haskell was called upon to preside at the opening meetings. Among the actions taken, one read: 3BIO 70 5 Whereas, The Biblical institute lately held in California has proved so instrumental in the preparation of young men for this work, that, by its means, the number of laborers in that State has been almost doubled; 3BIO 70 6 Resolved, That Elders James White and Uriah Smith be requested to continue to hold such Biblical institutes during the coming year, in such States and at such times as the General Conference Committee may advise.--Ibid. 3BIO 70 7 Another interesting action related to the gift of prophecy and its place in the church: 3BIO 70 8 Resolved, That each year's experience in this message confirms our faith that God has chosen Brother and Sister White to fill a leading position in this work; that we never felt the need of their counsel and experienced labors more than now; and therefore we earnestly pray God to sustain them with strength and wisdom for their arduous labors.... 3BIO 71 1 Whereas, During the experience of a quarter of a century of this work we have invariably seen those persons and parties who have separated themselves from us in opposition to the gift of prophecy which God has placed in the remnant church go into divisions, confusion, or cease to accomplish anything in the work of present truth; therefore 3BIO 71 2 Resolved, That we hereby express our continued conviction that we are largely indebted to the gift of prophecy, as manifested through Sister White, for the harmony and unity which this people enjoy.--Ibid. 3BIO 71 3 Meetings of the auxiliary organizations--the SDA Publishing Association, the Health Institute, the SDA Educational Society, and the General Tract and Missionary Society--were held one each on successive days, and the reports of each carried the signature "James White, President." 3BIO 71 4 On Sabbath, October 6, following the General Conference session, Ellen White took the morning service in the Battle Creek church. The meetinghouse was filled to capacity, and she made a deep impression on the audience. That evening the ordinances were celebrated, and the church felt they were favored by having James and Ellen White with them in the service. On Monday, October 8, they were off for Oakland and their home in the West. Of this, Smith informed the readers of the Review in the issue of October 11: 3BIO 71 5 Admonished by the chill of approaching winter, Brother White returns to the mild climate of California. As he and Sister White again leave us, the prayers of this people go with them that their going may be a mutual blessing to themselves and the cause on the Pacific Coast, and that in due time they may return to us in the fullness of the blessing of the gospel of Christ. ------------------------Chapter 6--(1877-1878) Priority One--James White's Health 3BIO 72 1 One Sunday evening, October 14, James and Ellen White arrived in Oakland. A little note in the October 18, Signs stated that "Elder White is in poor health, "but had endured the journey well. 3BIO 72 2 Sabbath, the Whites met with the church at Oakland; Ellen White spoke again Sunday evening. 3BIO 72 3 For the readers of the Review and Herald, James White submitted this note: 3BIO 72 4 We are very happy to find ourselves again in beautiful Oakland, with improving health. Mrs. White is very well, and labors with more power and the blessing of God than ever before. We meet the friends in this our former field of labor with great pleasure. The work in the Pacific Coast States and Territories is great and moves forward gloriously.... Truth triumphs in this field. God is with His people.--Ibid., November 1, 1877 3BIO 72 5 After the weekend meetings in Oakland they were off, accompanied by Mary Clough, for a tour among the churches to the north in the Sonoma and Russian River valleys--in this case, Petaluma, Santa Rosa, and Healdsburg. They were back again to meet with the Oakland church the first weekend in November (The Signs of the Times, November 1, 1877). The reports of their work frequently mentioned that James White's health was steadily improving (The Review and Herald, November 8, 1877). Actually the recovery was very slow, and a pattern of labor was being established that was reflected in his report of the second weekend spent in Oakland in early November: 3BIO 73 1 Mrs. White and the writer met with the church at Oakland in their house of worship, Sabbath, November 3. We opened the meeting and spoke quite fully upon the progress of the cause. Mrs. White followed with a stirring discourse for one hour. A social meeting followed. 3BIO 73 2 First-day evening Mrs. White addressed a good congregation who would not be deterred from coming out in the heavy rain.--The Signs of the Times, November 8, 1877. 3BIO 73 3 The change of scene and the milder climate of California was no quick remedy. On October 26, after writing of his slow recovery in a letter to Willie and Mary at Battle Creek, Ellen White stated her position: 3BIO 73 4 I will not be impatient. I will hope and trust and pray. We shall see the salvation of God. We have some sweet refreshing seasons from the presence of the Lord. I will not let clouds shadow my mind. "Rejoice in the Lord always: and again I say, Rejoice." Not one murmur shall escape my lips or linger about my soul.--Letter 28, 1877. 3BIO 73 5 Plans announced by James White for the winter's work had to be modified--the struggle to regain his overdrawn account in physical resources was long and tedious. Ellen White soon found that his care called for her to even curtail her plans for writing. Soon after their arrival in the West, she told the story in a brief letter to William and Mary in Battle Creek: Dear Children, 3BIO 73 6 I am tired tonight. I have been trying to get a piece for the [Health] Reformer. It is hard to write much, for Father is so lonesome I have to ride out with him and devote considerable time to keep him company. Father is quite cheerful but talks but little. We have some very precious seasons of prayer. We believe that God will raise him to health. We are of good courage.--Letter 25, 1877. 3BIO 73 7 The modified work program James White was forced to accept, while limiting him in filling speaking engagements, did allow him to do some writing. Even that was limited as it seemed to him, but quite expansive as we review it today. To him the Signs of the Times was a very dear and cherished child. Through 1877 its editorial masthead carried three names: James White, J. N. Andrews, and Uriah Smith. Smith resided in Battle Creek, Andrews in Switzerland, and White divided his time between the West and the East. The rather vital position of managing editor was in the early part of 1877 filled by Mary K. White, Willie's wife, followed by the versatile and talented Lucinda Hall. 3BIO 74 1 Mrs. Hall did so well that James White, shortly after the return to California, wrote commendably: 3BIO 74 2 She is an editor. Writers are plenty, while good editors are scarce. It is in preparing, selecting, and arranging the thoughts of others that editorial talent appears.--The Review and Herald, January 31, 1878. 3BIO 74 3 Making the Signs his prime task, White immediately began furnishing editorials and articles for almost every issue. He described his plans for the new volume of the Signs, soon to begin: 3BIO 74 4 Besides valuable matter such as appeared in volume three, the next volume will contain chapters on the life incidents of the writer, also those remarkable events in the life and experience of Mrs. White, which will reach quite through the volume.--The Signs of the Times, December 20, 1877. 3BIO 74 5 He wrote of the excellent circulation during 1877, standing at an average of eight thousand copies per issue, and of the physical appearance of the paper, "far in advance of papers of its kind"--the Signs being printed on a good white sheet, from "types...nearly new, and press work good" (Ibid.). 3BIO 74 6 Edson, now business manager of the Pacific Press, and his wife, Emma, lived close to the publishing house in a new cottage that they owned. "He does well in the office," Ellen White wrote, and added, "We hope he will have the help of God in all he does."--Letter 26, 1877. The little nieces, Addie and May Walling, for whom James and Ellen White had the care, were in Battle Creek with Willie and Mary. Addie was now 11, and May, 8. "I miss the little girls very much," Ellen White wrote on October 21, "but I believe that they are in the right place. May God bless them."--Letter 27, 1877. Among the Churches in Northern California 3BIO 75 1 During the closing months of 1877, James and Ellen White, traveling by carriage, continued to minister to the churches in northern California. The back page of the Signs carried notices of appointments, and its columns yielded reports of their work. Ellen's letters to Willie and Mary in Battle Creek filled in the more intimate details. On October 26 she wrote from Healdsburg: 3BIO 75 2 Today we visited the redwoods. Brother Cook accompanied us. Father kept the lines over the highest ascent and down. He seems to feel assurance in driving our gentle and perfectly manageable team. I think ...the best thing Father can do at present is to be out all that he can riding. He walks considerably too.... 3BIO 75 3 I get up at four o'clock and do my best at writing and every spare moment I snatch up my pencil and write what I can. The Lord is blessing me with good health, cheerful spirits, and with His grace, which I prize above everything else.--Letter 29, 1877. 3BIO 75 4 Some trips had to be cut short when her husband's health took a turn for the worse. This was so on an extended trip that was to take them to Healdsburg, circle through St. Helena and Napa, and then back to Oakland--but they had to turn back at Healdsburg. 3BIO 75 5 In a letter to Mary White in Battle Creek, she called for her dress patterns; in the next few letters she repeated the request for patterns and materials. She wanted to get on with her sewing. Ellen White's Fiftieth Birthday 3BIO 75 6 Ellen White's fiftieth birthday fell on Monday, November 26. It came while they were on one of their tours by horse and carriage. She wrote of it to Willie and Mary the next day from Healdsburg: 3BIO 75 7 My birthday is past without commemoration. Father and I went to Green Valley from Healdsburg, fourteen miles and back. The road part of the way was bad. We wandered out of the way some. 3BIO 75 8 We arrived at Brother Ross's. They had nothing in the home to eat. I tended a babe, held it in one arm and prepared my dinner myself. Made a little mush, cooked some eggs, and put on a few cold gems. This composed my dinner, birthday dinner, half a century old! Not much display in this. 3BIO 76 1 But then our birth does not amount to much. It is not of much consequence in regard to our birth--not half as much as in regard to our lives. How do we live? Our daily life will either honor or dishonor the day of our birth.--Letter 39, 1877. 3BIO 76 2 But her husband had not forgotten her birthday. Most likely it was before they set out that Monday morning with the carriage that he wrote a eulogy published on the editorial page of the Signs under the heading of "Half a Century": 3BIO 76 3 Today, November 26, Mrs. White is 50 years old. She became a devoted Christian at the tender age of 12 years, and immediately became a laborer for other youth, and was very successful in winning them to Christ. 3BIO 76 4 At the early age of 17 years she became a powerful public speaker, and was able to hold large audiences an hour or more. She has traveled and spoken to large audiences, some of them reaching as far as twenty thousands, from the Atlantic to the Pacific, in eighteen States, besides the Canadas. She has now labored publicly thirty-three years. 3BIO 76 5 Besides this great labor she has written an immense amount. Her books now in print amount to not less than five thousand pages, besides thousands of pages of epistolary matter addressed to churches and individuals. 3BIO 76 6 And notwithstanding this great work, Mrs. White is, at the age of 50 years, as active as at any former time in her life, and more efficient in her labors. Her health is excellent, and during the last season's camp meetings she was able to perform as much labor in speaking, exhorting, and praying as two of our ablest ministers.... 3BIO 76 7 Mrs. White enters upon the second half-century of her life, with the confident expectation of spending most of it over on the evergreen shore.--The Signs of the Times, December 6, 1877. 3BIO 76 8 As to James White and his improving health, she testified that the Sabbath before her birthday he addressed the church in Petaluma, speaking for an hour, "as well as he ever spoke in his life" (Letter 39, 1877). Visit to St. Helena 3BIO 77 1 What they were unable to accomplish the month before, they were now in early December able to do. Driving from Healdsburg, they reached, at about dark, the home of William Pratt, three miles north of St. Helena. Rather ecstatically James White reported in the Signs: 3BIO 77 2 Here we remained as a sort of headquarters, riding out each day over the most circuitous roads we have seen since we left Colorado. Here we find Dr. M. G. Kellogg, very busy in establishing an institution for the cure of the sick [the St. Helena Sanitarium]. The locality is well selected, and the doctor is to be associated with brethren of ability and means. The enterprise will doubtless be a grand success. 3BIO 77 3 We were able to perform this journey of thirty miles over as romantic [a] mountain road as we have seen in Vermont, Pennsylvania, Colorado, or California, with our carriage. As we stopped by the roadside and kindled fire both going and coming, it forcibly reminded us of our Michigan itinerary, when then as now, after providing the faithful horse with a good dinner we partook of our simple repast of bread and fruit.--December 20, 1877. 3BIO 77 4 Sabbath and Sunday they met with the church in St. Helena, with believers coming in from Napa, Yountville, and other places. The Baptist church was secured for the Sabbath services, held both morning and afternoon. Sunday afternoon Ellen White spoke in the theater to a general audience, with all available standing room fully occupied. The weather was delightful; they drove up Howell Mountain and were intrigued by the view of "mountains and valleys," and were impressed with the "stately mountain pines that girt about twenty feet." 3BIO 77 5 But in all of this neither James nor Ellen White could see the recovery they had hoped and prayed for. "Father has improved in many respects," she wrote Willie and Mary from St. Helena, "but he is failing in flesh." He suffered disagreeable sensations and unfavorable symptoms (Letter 40, 1877). Again the outlook was dark, and in pouring out her heart to her children she confided: 3BIO 78 1 There is no soul I can go to for counsel or for help but Jesus. L. M. [Lucinda] Hall is so thoroughly engaged she can do nothing to help me in sharing my burdens. My trouble with Mary [Clough] and her mother has told upon me severely. I am unable to write because of my hand and heart troubles. And Father is the last person in the world to whom I should go with any expectancy that he could get beyond himself sufficiently to appreciate my feelings. I must think and act all for myself. I so much long to have an interested God-fearing friend that I can talk and counsel with.--Ibid. 3BIO 78 2 Then she disclosed what she and James were considering. They remembered the blessing their Greenville farm in Michigan had been to them as he was recovering from the severe stroke that smote him down in 1865. Wrote Ellen White: 3BIO 78 3 We have been to Healdsburg and looked around for a home there. We found a very nice location [on west Dry Creek Road] two miles from Healdsburg in the mountains. There are fifteen acres of land which gives us the scenery of Colorado and the advantages of the Greenville farm Father thought so much of. I never was on a place I was so much pleased with. Madrona and manzanita and beautiful evergreens; living springs--several of them are on the place. The price is $1,400. 3BIO 78 4 We should buy ten acres more, which would carry it up to $1,600. There is only a poor little shanty on the place, but it has a good fireplace, which is all the redeeming feature of the house. We must build a plain, simple house costing about $600, barn, et cetera. 3BIO 78 5 This may look like a wild project to you, but if Father can be called away and out of thinking of himself and can enjoy work out of doors, it will be the best thing he can do and be the best investment of means we can make. We must have a place of retirement where we can step out of doors without being seen by our neighbors. We want a chance to pray in the groves and mountains. We shall have no wood to buy; [there is] plenty on the place. We think for health this location [is] above any that we can find in St. Helena. 3BIO 79 1 Willie, I am satisfied Father should not write much. He must have something to engage his mind besides what he has had. There must be a change.--Ibid. 3BIO 79 2 In his report of the visit to St. Helena, James White wrote of how he longed for retirement, and "rest from perpetual mental strain." He longed to "walk over the mountain sides, to ride on horseback and in our carriage, and to do light work in cultivating vegetables and fruits, and spend much time in reflection and prayer among the evergreens." He added, "God blessed us greatly at a similar home at Greenville, Michigan, and in our mountain retreat in Colorado. We hope to enjoy the same at Healdsburg."--The Signs of the Times, December 20, 1877. The Healdsburg Hideout 3BIO 79 3 Two weeks later they were on the ferry traveling northward from Oakland, bringing with them all their goods for housekeeping. "We leave Oakland for the present," she wrote to the children in Battle Creek, "to test the retirement of rural life, hoping it will prove a decided advantage to Father." She added: 3BIO 79 4 His mind is exercised upon writing, and he will divide his time between writing and physical exercise. We have just such a place as will please Father, and it gives him something to do.... We shall build us a humble house, convenient with three fireplaces, one in the parlor, one in the sitting room, and one in the bedroom.--Letter 42, 1877. 3BIO 79 5 Again to the children in Battle Creek, she wrote on Christmas Day: 3BIO 79 6 We are in our humble house [the "little shanty"], not half as much of a house as the Walling house under the hill in Colorado. We have four rooms, all small: two bedrooms, small kitchen, and a sitting room which serves for sitting room, parlor and dining room, and sleeping room. It is not quite twelve by twelve. 3BIO 79 7 Our principal work as yet has been taking things up and setting them down again because we know not any place to put them. Sister Clemmens has quite a number of print [cloth] bags hung up above her head on all sides of the kitchen, for she has no pantry boxes, and rude shelves in nooks and corners she puts to best use. 3BIO 80 1 A large box which brought one of our nice lounges from Oakland serves us for wardrobe and bookcase. All our goods we wish for use are here, piled up.... We have an old-fashioned fireplace. We have the great back logs and we will use all the wood we want and not stint ourselves a bit.--Letter 43, 1877. 3BIO 80 2 James White chose to sleep in the living room by the fireplace. The blazing fire cheered his heart. Also sleeping in the living room was Augustus Collins (The Signs of the Times, January 3, 1878). This man was a new convert from the Northwest. Some weeks before, he had been invited to go to a "beast show" (a lecture on the symbolic beasts of Daniel 7 and Revelation 13), where he had learned of the prophecies and the soon coming of Christ. He thought to obtain employment as a ship's cook and to try to keep the Sabbath as best he could. Edson intercepted him, in Oakland, and sent him to Healdsburg to help his parents. Ellen White described him as a man of large general information and of considerable intelligence--earlier he had served General Robert E. Lee as an aide. "Father enjoys his society," she wrote, "for he is a man with a most interesting experience." He proved to be just the kind of help they needed in their new venture, and it was James White's pleasure and privilege to baptize him in a nearby crystal-clear stream shortly after he had joined them on their mountain ranch (Letter 43, 1877). Light Dawns for Ellen White 3BIO 80 3 That Christmas Day Ellen White was glad to be able to give a favorable report to the children in Battle Creek: 3BIO 80 4 Father is so happy riding his twenty-five-dollar pony, being interested in his little farm, and enjoying his warm, bright fire. He does not feel inclined to leave it for uncertainties of poor beds and perhaps stove heat, and he chooses to stay in his humble little home.... 3BIO 80 5 We are seeing already the beneficial effects of this move from Oakland. Father's mind is diverted. He eats more liberally and it does not injure him. He sleeps like a baby from the time he retires till 5:00 or 6:00 A.M. He is cheerful. He is so pleased with his home. He tries to do what he can and is busy from morning till night about something. He spends some time in writing. His mind is very happy dwelling upon Bible subjects. I am glad for every step he advances, climbing the hill of health.--Ibid. 3BIO 81 1 Soon John Griffith, the builder, was on the ground, and the new barn was under construction. The house would follow. Griffith did his work economically and well. 3BIO 81 2 By the end of the second week in January, 1878, the workmen had completed work on the Whites' barn. Work on the house was delayed because of the weather. As is usual for those parts, many of the January and February days were foggy or rainy, and work that James had hoped to do in the garden and fields was delayed as well. But Monday, January 14, was a pleasant day. He felt better and was "cheerful and of good courage," and Ellen White wrote to daughter Mary, "We are planting our garden."--Letter 4c, 1878. 3BIO 81 3 The letter also tells of how, when her husband was discouraged and despondent, they had "praying seasons, three, four, and sometimes five a day" (Ibid.). As he felt able, James pressed on with writing, doing perhaps more than he should have. Ellen White felt burdened to write, but at this time she felt she could do but little. She wrote to the children in Battle Creek: 3BIO 81 4 I will give time and attention to Father. He needs me. He has not society here as he would have at Oakland or Battle Creek. I am his constant companion in riding and by the fireside. Should I go, shut myself up in a room, and leave him sitting alone, he would become nervous and restless.--Letter 4d, 1878. 3BIO 81 5 But she was pleased to state, "Father is patient, kind, not faultfinding. He loves and fears God. This affliction has been a great blessing to him spiritually. We are in perfect harmony. He depends on me and I shall not leave him in his feebleness."--Ibid. Shuttling, Healdsburg--Oakland 3BIO 81 6 But James and Ellen White could not keep away from Oakland. The Signs of the Times and the Pacific Press were James White's "children." In spite of earnest resolves and bold statements of intention, Oakland with its interests was close to their hearts. During March, April, and May they shuttled between their Healdsburg hideout and Oakland. 3BIO 82 1 James's health was up and down, with little improvement. On the night of April 4 his true condition opened up to Ellen White in a vision. What was presented to her she wrote out the next day and is on file. It comprises a five-page double-spaced letter. It opens: Dear Husband, 3BIO 82 2 I dreamed last night that a celebrated physician came into the room while we were engaged in prayer for you. Said he, "Praying is well, but living out your prayers is still more essential. Your faith must be sustained by your works, else it is a dead faith. Be careful that your faith is not a dead faith. 3BIO 82 3 "You are not brave in God. If there is any inconvenience, instead of accommodating yourself to circumstances, you will keep the matter, be it ever so small, in your mind until it suits you; therefore, you do not work out your faith. You have no real faith yet. You yearn but for victory. When your faith is made perfect by works, you will cease studying yourself and rest your case in the hands of God, bearing something, enduring something, not exactly in accordance with your feelings. 3BIO 82 4 "All the powers on earth could not help you unless you work in harmony, exercising your reason and your judgment and setting aside your feelings and your inclination. You are in a critical condition. You are establishing a state of things in your system that is not easily subdued."--Letter 22, 1878. 3BIO 82 5 Then the "celebrated physician" took up specific items, particularly in relation to James's eating. Some very close things were said: "'Your own depraved habits are keeping not only you but your wife from the work to which God has called you.... 3BIO 82 6 "'You have felt so fearful you would be reduced in strength that you have eaten more than was necessary, placed in your stomach a greater amount of food than the system could take care of well.... Your food should be taken dry and [you should] take a longer time to masticate it. Eat slowly and much less in quantity. Two or three articles at one meal is all that should be placed in the stomach.... You are dying of notions and yet you do not make sufficient efforts to produce a radical change.... Your life would be more secure in self-forgetfulness. God has a work for you and your wife to do. Satan says, "you shall not accomplish the work if I have power to control the mind. I can control everything and bind both as with fetters of iron." ...You can arise. You can throw off this invalidism. Will you be a man and work with the prayers of God's people?'"--Ibid. 3BIO 83 1 Andrew Brorson was brought in to give James White treatments. The two spent several weeks at Litton Springs, five miles from the Whites' mountain farm home. There were reports of improvement. "Father's symptoms are very encouraging," wrote Ellen White on May 5. Then another step was taken: decision was reached that it would be best for him to return to Battle Creek and place himself under the care of Dr. Kellogg and his associates at the Sanitarium. White informed the readers of the Signs: 3BIO 83 2 We give, in this week's Signs, the report of the dedication of our Sanitarium building at Battle Creek, Michigan, and the appropriate address by Elder Canright. We were called to Battle Creek more than one year since to take charge of the general management of the large building. This with other laborious work proved too great a tax upon our strength, and we have been a sufferer for nine months. And not finding all that benefit we hoped by visiting this State, we have determined to return to Battle Creek to be under the skillful treatment of Dr. Kellogg, and his fellow physicians.--The Signs of the Times, May 23, 1878. 3BIO 83 3 The next week the last page carried the notice that "we leave Oakland, California, for Battle Creek, Michigan, Friday, May 31." He added, concerning plans: 3BIO 83 4 We design to spend June and July at the Battle Creek Sanitarium.... We also expect to spend the month of August in the State of Colorado, and return to attend the General Conference and camp meeting in Michigan. 3BIO 83 5 Mrs. White designs to attend the Oregon camp meeting, and if her health will admit, she will join us at General Conference.--Ibid., May 30, 1878 ------------------------Chapter 7--(1878) The Tide Turns 3BIO 84 1 James White took heed to the counsel given in vision in early April by the "celebrated physician." He was cheered by the promise "God would have you live." "You can arise. You can throw off this invalidism," he had been told (Letter 22, 1878). He set out to do what he could for himself and began to make steady progress toward recovery. As a part of the program he placed himself under the care of Dr. Kellogg at the newly enlarged Battle Creek Sanitarium. The results were very encouraging, and he became involved in the activities in Battle Creek. As president of the General Conference, how could he do otherwise? 3BIO 84 2 Ellen White turned her attention to the Oregon camp meeting to be held at Salem, June 27 to July 2. She would travel there by ship, for California and Oregon were not yet linked by railroads. With others traveling from California to the camp meeting, she boarded the steamer Oregon in San Francisco on Monday afternoon, June 10. She was not at all well, but was optimistic in embarking on the four-day voyage. Her friends thought her presumptuous, but she thought she could rest, and even arranged to do considerable writing while on the voyage. 3BIO 84 3 The Oregon was a good ship, and Captain Conner was attentive of the passengers, but the passage was very rough. 3BIO 84 4 For the first few days after the voyage she rested and wrote some letters to members of the family. To James she confided: 3BIO 84 5 I have felt very lonely since you left, away from husband and children, but when engaged in active labor I shall not feel this so keenly.... I am pleading with God to be qualified to do my work, looking to Him to guide me and not to be turned aside or diverted from it by any circumstances. God will help me.--Letter 31, 1878. 3BIO 85 1 To her close friend Lucinda Hall, in Oakland, she wrote: I miss James oh, so much. I have feelings of indescribable loneliness, but yet I am among kind friends who do all for me that they can.--Letter 29, 1878. 3BIO 85 2 Before closing her letter, she expressed her great concern: I feel the deepest interest in the cause and work of God for this time. My yearning heart's cry is for entire conformity to the will of God. I am not content. I must know the length, the breadth, the height and depth of perfect love. I cannot rest unless I know that God is working through me. I must be imbued with His Spirit. I am hungering and thirsting after righteousness.--Ibid. 3BIO 85 3 The letters give a glimpse of the struggle she went through, torn between her understanding of her duty and the ties that bound her close to James. A few days later she wrote to him: 3BIO 85 4 I am feeling more and more deeply that I must accomplish my work. I feel a preciousness, a nearness to God, and although I miss you very, very much, and love you, yet I feel at present I belong to God to wait for and do His will. I tell you freely it is a great sacrifice to my feelings to have you separated from me as you are, and yet it seems to be that it is as God would have it, and I must be reconciled. It has been hard, so hard. I wept and prayed and pondered and wept again, and the steady conviction forces itself upon me that it is right as it is. God's work is great. It demands our first attention. Separated as we are, we shall not be influenced by each other, but we shall look to God separately and do our work in His fear and to His glory.--Letter 32, 1878. The Oregon Camp Meeting 3BIO 85 5 By the time the Oregon camp meeting opened she had regained her strength. The first meeting was on Thursday, June 27, at 6:00 A.M. She was present and bore her testimony. The camp meeting site was three miles from the city of Salem. Loughborough described it as "a grove of about thirty fir trees of 150 feet in height, interspersed with those of smaller growth" (The Signs of the Times, July 4, 1878). There was a nice contrast among the green foliage, the white tents, and the yellow carpet of straw on the ground. By Friday, in addition to the two large tents for men and women, respectively, there were twenty-four family tents arranged in a semicircle around the large preaching tent--Ibid., July 18, 1878 Given a Vision While Speaking 3BIO 86 1 At the nine o'clock devotional meeting Friday morning, she was the speaker. Compared with others, it was a rather small camp meeting, and in her heart there was a sense of intimacy with the congregation. She sensed the blessing of God resting on her in great measure. While she was speaking to the people, a very brief but reassuring vision was given to her, of which she wrote to James: 3BIO 86 2 My mind was for a moment carried to Battle Creek. I spoke of my husband, his work and present affliction. He seemed to be distinctly pictured before me with a divine light above and around him, his countenance expressing peace and inexpressible happiness. I shall never forget this sight presented to my imagination, for I know that God had a care for His servant and His love was toward him, His everlasting arms beneath him.--Letter 40, 1878. 3BIO 86 3 With this vision her heart was at rest. But on the part of her husband and children and the leading brethren in Battle Creek, there was considerable concern for her, especially after receiving her letter describing the ocean trip and sickness, suffering, and weakness. Unbeknown to her, at sunset on Friday evenings, her husband, her family, S. N. Haskell, D. M. Canright, and the Battle Creek church were taking her case to the throne of grace. "Please unite with us," James wrote to his wife. "God will hear us pray, and let us live to act some humble part in His great work."--JW to EGW, June 25, 1878. "Don't be worried about me, for I am doing well."--The Signs of the Times, June 27, 1878. 3BIO 86 4 But back to the vision given while she was speaking that Friday morning. In her account of the experience as given in the Testimony article, she wrote first of how James White's "face bore the marks of health, and he was apparently very happy." She described the scope of that very brief vision and just what took place: 3BIO 87 1 His [God's] goodness and glory impressed my mind in a remarkable manner. I was overwhelmed with a sense of His unparalleled mercies and of the work He was doing, not only in Oregon, and in California and Michigan, where our important institutions are located, but also in foreign countries. I can never represent to others the picture that vividly impressed my mind on that occasion. 3BIO 87 2 For a moment the extent of the work came before me, and I lost sight of my surroundings. The occasion and the people I was addressing passed from my mind. The light, the precious light from heaven, was shining in great brilliancy upon those institutions which are engaged in the solemn and elevated work of reflecting the rays of light that heaven has let shine upon them.--Testimonies for the Church, 4:291. 3BIO 87 3 But this was not the only vision given to Ellen White while in Oregon. Of this she wrote: 3BIO 87 4 All through this camp meeting the Lord seemed very near me.... Just before the camp meeting commenced, in the night season, many things were opened to me in vision; but silence was enjoined upon me that I should not mention the matter to anyone at that time. After the meeting closed, I had in the night season another remarkable manifestation of God's power.--Ibid. After the Oregon Camp Meeting 3BIO 87 5 On Sunday, people came in droves from the surrounding country. Two thousand people heard subjects relating to the faith and hope of Seventh-day Adventists. At two in the afternoon Ellen White spoke on her favorite subject for such occasions--true temperance (Letter 38, 1878; The Review and Herald, July 18, 1878). 3BIO 87 6 The closing service was held Tuesday morning, July 2. Ellen White reported, "Brother [William L.] Raymond was ordained. It was a precious hour with softened hearts."--Letter 40, 1878. His name will be mentioned again in a chapter reporting other journeys Ellen White took to Oregon. 3BIO 88 1 Sunday afternoon, July 7, she spoke to 250 in the public square in a beautiful grove of evergreens. Her subject was "The Simplicity of Gospel Religion." "I have been treated with the greatest courtesy and kindness by denominational ministers and people," she wrote to her husband in Battle Creek. "That bigoted feeling we have had to contend with in the Methodist church [in---] does not exist here to any great extent."--Letter 39, 1878. She spoke again on Tuesday evening in the Methodist church. 3BIO 88 2 This was really a follow-up appointment, for upon arriving in Oregon, she had been requested to speak on temperance in that church. On the Sunday before the camp meeting she had done so, addressing an unusually large audience. On that same day she had visited the State prison and in a morning service spoke to 150 inmates. "I was surprised to see so fine a company of intelligent men," she wrote. As her heart went out to the men she talked to them on the love of God and the reward to be given to the final overcomer (Letter 32, 1878). The warden's wife (who had been present), when introduced to Ellen White, exclaimed: 3BIO 88 3 I would not have lost this opportunity to hear what I have heard for anything. It was all so clear, so simple, and yet so elevating. Women can do far more than men in speaking to these convicts. They can come straight to their hearts.--Ibid. 3BIO 88 4 Telling the experience to her husband, Ellen said, "I tried to imagine the youth around me as my boys, and to talk with them from a mother's heart of love and sympathy."--Ibid. 3BIO 88 5 As Ellen White left Oregon, there were three ordained ministers--Van Horn, Raymond, and Alonzo T. Jones--and six licensed ministers in the conference (The Signs of the Times, July 18, 1878; Letter 40, 1878). 3BIO 88 6 One family, the Donaldsons, particularly impressed Ellen White. They were new believers and "pillars in the church," attractive and promising. Their teen-age daughter was eager for a Christian education, and both the family and Ellen White felt that she should attend Battle Creek College. Accordingly, arrangements were made for Edith to accompany Ellen on her return to California en route to Battle Creek. "She is an only daughter," Ellen wrote James. "I want her to board at our house and receive all the attention she needs." She described her as "a girl of rare promise," one they could take into their home and heart as a daughter (Letter 40, 1878). Return to California 3BIO 89 1 With Edith Donaldson, Ellen White boarded the steamer Idaho on Wednesday, July 10, bound for San Francisco for a trip that turned out to be not quite as tempestuous as the one going to Oregon. The captain allowed her to keep her porthole open, and she relished the fresh air until a huge wave washed into the cabin, soaking everything. The steward who set things in order closed the porthole, and thus, commented Ellen White, "ended the fresh air I was to have in my stateroom" (Letter 40a, 1878). 3BIO 89 2 She wrote of the pleasure she received by watching a school of whales, and commented on "these monsters of the deep spouting the water high up from the ocean," a little diversity in a monotonous journey. She took pleasure in sharing with fellow passengers some of the publications on present truth. 3BIO 89 3 She anticipated remaining in California, pressing on with her writing, visiting the churches, and then attending the California camp meeting, scheduled for mid-September. But on June 27 the General Conference Committee, with her husband as chairman, urged her presence at the forthcoming General Conference session scheduled for early October. She had felt that her presence was unnecessary, but in the face of the formal and urgent request she quickly adjusted her plans to enable her to attend not only the session but some of the Eastern camp meetings as well. Responding on July 27 to a telegram from her husband, she wrote: 3BIO 89 4 When your telegram reached us, we were packed. My appointments had gone to Sacramento and Reno.... I must speak [in the] East if I cross the Plains this fall. I shall attend all the camp meetings I can and shall do my uttermost to arouse the people of God from this stupor and lethargy.... My soul feels to the very depths the necessity of a close walk with God if anything is done to resist and press back the moral darkness that is crowded in everywhere.--Letter 42, 1878. 3BIO 89 5 The next Sunday, July 28, she, Edith Donaldson, and Emma White were on the train headed for the East, with stopovers planned for Reno, Nevada, where J. N. Loughborough was holding an evangelistic effort, and in Colorado, where she was to meet vacationing James and other members of the family. 3BIO 90 1 James White had arrived in Battle Creek on June 5, intending to go into the Sanitarium for a month or two, for rest and to receive treatments (The Signs of the Times, May 30, 1878). In Battle Creek he found W. C. White and Mary and soon had interviews with them and Dr. John Kellogg. Learning the facts concerning the Sanitarium, he wrote for the Review: 3BIO 90 2 We are surprised at the prosperity of the institution. The building is completed and completely furnished. It has capacity sufficient to treat three hundred patients. There are one hundred and twenty here today. The reputation of this institution is such abroad, and especially in this city and State, and the people have such confidence in the integrity of Seventh-day Adventists, that three hundred can be gathered here as well as one hundred.--The Review and Herald, June 13, 1878. 3BIO 90 3 By June 24, James could write to his wife, "I report myself very much improved." 3BIO 90 4 He found he could employ Willie Cornell to write in shorthand his letters and manuscripts for books and articles. In two days he could do what would take a whole week alone, and he reported that he was doing a great deal of writing. In this letter he assured Ellen that he had written to her each day since leaving Healdsburg on May 31, except one day. Not all these letters were preserved. Plans for the Dime Tabernacle 3BIO 90 5 By Thursday, June 27, all three members of the General Conference Committee, S. N. Haskell, D. M. Canright, and James White, were in Battle Creek, and they could hold a meeting. The principal item for study was the "enlargement of the work in all of its departments," as called for at the special session of the General Conference held in early March, and to devise ways to take advantage of the providential openings. 3BIO 90 6 A second item was the proposition of providing in Battle Creek a more adequate house of worship. Now in late June the General Conference Committee laid plans for the construction of a new building. It authorized the publication in the Review of an "Address and Appeal," setting forth the circumstances under which the committee felt justified calling upon the whole denomination for financial support. The argument was this: The present Battle Creek church was adequate for the local congregation. But the college, which drew in more than four hundred students, and the Sanitarium, capable of housing three hundred guests and calling for fifty employees, threw unusual demands upon the Battle Creek church. Also, a place of adequate size was needed for sessions of the General Conference, with delegates from all the States. 3BIO 91 1 The suggestion was an edifice capable of seating two thousand persons. If this was in the form of a tabernacle rather than a formal church building, it could most likely be constructed for about $10,000 or less. The cost of materials and labor was at a low point, which would make building at once attractive and possible, but to do so, the churches must rally to the project. The Battle Creek church could be responsible for only half the proposed investment (Ibid., July 4, 1878). 3BIO 91 2 At a meeting of the General Conference Committee held July 3, plans for building were crystallized. There would be an immediate beginning, on the site of the present church, where believers had worshiped for twelve years (Ibid., July 25, 1878). The building should be capable of seating three thousand persons on special occasions. As to financing the project, the proposal ran: 3BIO 91 3 That the funds to build this house be raised by monthly contributions from any and all persons, men, women, and children, who shall esteem it a pleasure to contribute to such a house. 3BIO 91 4 That the amount of these monthly contributions be ten cents from each contributor.... 3BIO 91 5 That these, and all others who can do so, pay one dollar or more each, in advance, during the month of July, 1878.... 3BIO 91 6 That the proposed house of worship, on account of the manner of raising funds for it, be called the Dime Tabernacle.--Ibid., July 11, 1878 The Tithe 3BIO 92 1 Another matter receiving consideration at the time was the basis for calculating the tithe. In 1858, a plan known as "Systematic Benevolence" had been recommended as a means of providing support for the work of the ministry. It called for regular contributions and the tithe. The tithe was to be figured on the basis of the church member's property holdings. It was thought that property should yield 10 percent income per year, and this amount should be regarded as the amount to be tithed. But more and more, church members were working for pay rather than farming their own land, and Canright and White saw that to ascertain the tithe on the basis of property holdings, namely 1 percent of property values per year, excused those who had incomes other than from property. 3BIO 92 2 Through 1877 and 1878, articles in the Review canvassed the subject. Four extended editorials signed J. W. appeared in the Review during August and September, 1878 (August 29 to September 19). In these articles James White cited several cases of attitudes toward personal possessions and the support of the cause of God, representing both liberality and stinginess, giving only initials as identification of persons concerned. Off for a Vacation in Colorado 3BIO 92 3 With plans for building and financing the Dime Tabernacle, and with a move well under way to lead the members of the church to understand their responsibility in the matter of the tithe, James White was ready to leave for Colorado for the long-anticipated few weeks' period of rest and relaxation in the Rocky Mountains. But first there was one more task in Battle Creek, a pleasurable one. It was the baptism of Addie Walling, one of the girls James and Ellen White were caring for and educating. In touching words he presented the situation and its involvements in the Review of July 4, 1878, under the heading "Baptism." 3BIO 92 4 Sabbath afternoon, June 29, 1878, we had the pleasure of burying four precious souls by baptism in the Kalamazoo River, at Battle Creek. A large audience gathered at the riverside, where we have probably, during the last thirty years, baptized more than one thousand persons. Not that the Battle Creek church numbers that, but as our General Conference in times past has almost always been held here, and as at such annual meetings there are more or less to be baptized, and as the brethren have usually given us the pleasure of being administrator, we think we have not stated the number too high. 3BIO 93 1 The next Thursday evening, July 4, at eleven o'clock, James White, accompanied by Canright and Mary White, left for Colorado. William White, who delayed going on account of the promotion of the Dime Tabernacle, expected to join them soon. Ellen hoped that she might also spend some time there on her anticipated journey east (Ibid., July 11, 1878). On reaching Colorado, the traveling party took up residence in their mountain retreat, a cabin at Walling's Mills. This was near Rollinsville, some thirty miles west of Denver and about fifteen miles southwest of Boulder. Mr. Walling operated several sawmills in that general area. 3BIO 93 2 Reports and letters through July and August indicate that James White benefited much from the stay in the mountains. But the time was not altogether spent in rest. While there he and his companions were able to lend support to an evangelistic series of meetings conducted in Boulder by M. E. Cornell. 3BIO 93 3 Ellen White, accompanied by Emma, Edson's wife, and Edith Donaldson, reached Boulder, Colorado, on August 3. Even before getting to the vacationing family she was pressed into service in a temperance meeting Sunday afternoon in the evangelistic tent. Her address awakened a new interest in the subject, and she was asked to speak again the next Sunday evening on the same topic. The tent was filled that evening with "a very fine congregation." She reported on the results: 3BIO 93 4 My speaking in Boulder City gave a spring to the work and silenced the opposition in a great degree. I speak again next Sunday.--Letter 43, 1878. 3BIO 93 5 As to James White's health, she observed in a letter to Lucinda Hall: 3BIO 93 6 I find Father every way improved. It is cool here all the time.... Father is himself again in almost all things. He is always cheerful.--Ibid. Pressing on to the Eastern Camp Meetings 3BIO 94 1 But her stay with the family in the mountains of Colorado was short-lived. On Tuesday, August 20, with Edith Donaldson as a traveling companion, she was on her way east. She would meet James White again in Battle Creek at the Michigan camp meeting in late September. On a postcard to James she expressed her feelings: 3BIO 94 2 We feel that we will get through all right. I feel that I am in the way of duty, although I am very tired.... I hope you will ...go over to the park and have a pleasant camping trip. You may never have as good a time again to make this trip.--Letter 45, 1878. 3BIO 94 3 She arrived at Battle Creek late Friday, and as she stepped off the railroad car Dr. Kellogg greeted her warmly. Early Sabbath morning and again Sabbath afternoon many of her old friends called to greet her, and some to visit. Among these were Uriah Smith, Canright, and Professor Sidney Brownsberger. As they talked over situations and needs they decided that Ellen White should go with Smith and Eugene Farnsworth to New England. They would leave for the Ballard Vale, Massachusetts, camp meeting the coming Monday. 3BIO 94 4 When Ellen White wrote to her husband and the children in Colorado late in the day, she not only reported the happenings since arriving in Battle Creek but also gave a bit of advice, and she did it with zest: 3BIO 94 5 We hope you will be cheerful and happy while you are in the mountains. This precious opportunity of being all together as you now are may never come to you again. Make the most of it. Do not regard this time of recreation as a drudgery or a task. Lay aside your work; let the writings go. Go over into the park and see all that you can. Get all the pleasure you can out of this little season. I sometimes fear we do not appreciate these precious opportunities and privileges until they pass, and it is too late. 3BIO 94 6 Father, our writing can be done in the winter. Lay it aside now. Throw off every burden, and be a carefree boy again. Will and Mary, if they stay in the mountains a few weeks longer, should neither study nor write. They should be made happy for this season, that they may be able to look back to this time as a season of unalloyed pleasure.... The few days you now have together, improve. Roam about, camp out, fish, hunt, go to places that you have not seen, rest as you go, and enjoy everything. Then come back to your work fresh and vigorous.... 3BIO 95 1 Father needs to be a boy again. Roam all around. Climb the mountain steeps. Ride horseback. Find something new each day to see and enjoy. This will be for Father's health. Do not spend any anxious thought on me. You will see how well I will appear after the camp meetings are over.... Strive to make each other happy. Then angels will look on and smile, and they will write for you a record that you will not be ashamed to read.--Letter 1, 1878. 3BIO 95 2 The next day, Sunday, Ellen White was pressed on short notice, into taking the night meeting in "the mammoth tent" pitched on the grounds of Battle Creek College (Testimonies for the Church, 4:298). Then, with Mary Abbey as a traveling companion (Ibid., 4:298), she was off to the camp meetings in Massachusetts and Maine. The Michigan Camp Meeting 3BIO 95 3 What was billed as "the national camp meeting" was held on the fairgrounds in Battle Creek October 2 to 14, combined with the General Conference session. All reports were to the effect that this was the largest gathering of Seventh-day Adventists ever held (Ibid., 4:301The Review and Herald, October 17, 1878). There were 135 tents on the grounds, and of course, because it was held in Battle Creek, many who attended stayed in their own homes. On Sabbath, October 5, 2,500 Sabbathkeepers were on the grounds. Some forty ministers were present, including J. N. Andrews and D. T. Bourdeau from Europe and Loughborough from California. 3BIO 95 4 As to the participation of James and Ellen White, she reported: 3BIO 95 5 The Lord gave me strength to speak to the people nearly every day, and sometimes twice a day. My husband labored very hard. He was present at nearly all the business meetings, and preached almost every day in his usual plain, pointed style. I did not think I should have strength to speak more than twice or three times during the meeting; but as the meeting 3BIO 96 6 progressed, my strength increased. Upon several occasions I stood on my feet four hours, inviting the people forward for prayers. I never felt the special help of God more sensibly than during this meeting. Notwithstanding these labors, I steadily increased in strength. And to the praise of God I here record the fact that I was far better in health at the close of that meeting than I had been for six months.--Testimonies for the Church, 4:302. 3BIO 96 1 She characterized the meetings as of "solemn power and of the deepest interest," leading to conversions to the truth; "infidels were convicted, and took their stand under the banner of Prince Immanuel." "This meeting," she wrote, "was a decided victory. One hundred and twelve were baptized before its close."--Ibid. The Vision of Wednesday, October 9 3BIO 96 2 A vision of far-reaching consequence was given to Ellen White during this important meeting. She described what took place: 3BIO 96 3 On Wednesday of the second week of the meeting a few of us united in prayer for a sister who was afflicted with despondency. While praying I was greatly blessed. The Lord seemed very near. I was taken off in a vision of God's glory and shown many things. I then went to meeting, and with a solemn sense of the condition of our people I made brief statements of the things which had been shown me. I have since written out some of these testimonies to individuals, appeals to ministers, and in various other articles given in this book [Testimony 28].--Ibid. 3BIO 96 4 One of the testimonies to individuals, delivered most likely only in oral form, was addressed to James White--a reproof for his course of action just before the combined camp meeting and General Conference session. He and Uriah Smith held conflicting views on the prophecy of the "king of the North" pictured in Daniel 11, and the power presented in verse 45 that would come to his end with none to help him. White, in his Sabbath morning address September 28 in the newly pitched camp-meeting tent, countered Smith's interpretations. He felt that Smith's approach, indicating that the world was on the verge of Armageddon, would threaten the strong financial support needed for the rapidly expanding work of the church. 3BIO 97 1 Ellen White's message to her husband was a reproof for taking a course that would lead the people to observe differences of opinion among leaders and to lower their confidence in them. For the church leaders to stand in a divided position before the people was hazardous. James White accepted the reproof, but it was one of the most difficult experiences he was called to cope with, for he felt he was doing the right thing. At no time did Ellen White reveal which man was right in the position he held. That was not the issue. The crux of the matter was the importance of leaders presenting a united front before the people. ------------------------Chapter 8--(1878-1879) The Winter in Northern Texas 3BIO 98 1 One action taken at the 1878 General Conference session was a recommendation that a camp meeting be held in Texas during the autumn, when James and Ellen White could attend (The Review and Herald, October 24, 1878). After consulting R. M. Kilgore, who had just completed a tent meeting at Plano, north of Dallas, James White announced in the Review and Herald that a general camp meeting would be held in that community November 12 to 19. This gave the Whites time to assist in the two late camp meetings in Kansas, one near Topeka and the other some 150 miles south, close to Oswego. White reported that Kansas was "increasing her population faster than any other State in the Union." The people, although generally poor, were "intelligent and ready to read and hear, and investigate the reasons of our faith and hope" (Ibid., November 21, 1878). 3BIO 98 2 Surveying the field at about the same time, S. N. Haskell conjectured that there was no reason "why Kansas may not be in a short time second to no conference in point of numbers" (Ibid., November 7, 1878). With people ready to hear and little companies springing up across the State, it is understandable that four camp meetings were held in one season to nurture the new believers (Ibid., November 21, 1878). 3BIO 98 3 James White could not get away from Battle Creek in time to attend the meeting near Topeka, held October 24 to 29 at a community known then as "Richland," but Ellen White, accompanied by her daughter-in-law Emma, was there, as well as was Haskell. The camp consisted of seventeen family tents and two large tents, one for meetings and one divided with curtains to accommodate campers. Some of the 150 campers came long distances. One family came two hundred miles in a covered wagon. Each tent had a stove, and the preaching tent had two--on Sabbath morning an inch of snow fell, and the weather was very cold. 3BIO 99 1 James White and D. T. Bourdeau joined the team at the Sherman camp meeting November 1, the second day of that convocation, held near Oswego. About a hundred believers had come from a widely scattered area. On the grounds were ten family tents and a large number of covered wagons. Of the congregational tents, one was used as a chapel and for prayer meetings; the other was "divided into apartments for families" (Ibid.). Among the new believers who assembled at the Sherman meeting were those who questioned the stand of the church on temperance and the gift of prophecy. Close attention was paid to Ellen White's preaching. Sabbath morning James White "spoke nearly two hours to a tent full of eager listeners on the words: 'The testimony of Jesus is the spirit of prophecy' (Revelation 19:10)" (Ibid.). Tuesday afternoon, the Whites, with Haskell and Emma, were off by train, across the "Indian Territory" (Oklahoma), bound for Dallas, Texas. At the McDearmon Home 3BIO 99 2 Of their arrival in Texas, James White reported to the readers of the Review: 3BIO 99 3 Wednesday [November 6] we reached Dallas, dusty and weary, but glad that our journey of about one thousand miles from Battle Creek, Michigan, to Dallas, Texas, was at an end. We tarried the night at the home of Brother Cole and family, and Thursday came to the good and comfortable home of Brother McDearmon [at Grand Prairie, west of Dallas]. Here our daughter met her parents, brother, and sister, who have all been brought near the door of death by the fever which has prevailed in this State during the past season. Our coming was timely. They have a large house and warm hearts, but as they move about they look more like walking corpses than living men and women.--Ibid. 3BIO 99 4 At another time White declared that it would "take two of them to make a shadow" (Letter 54, 1878). Twenty years earlier the Whites had made the acquaintance of the McDearmons, who were then living in Michigan. They were in feeble health, but with the acceptance of the health reform principles they rallied. In time, Edson White married one of the daughters, Emma. Seeking to avoid the cold winters of Michigan, the McDearmons moved to northern Texas, and settled in Grand Prairie (Manuscript 3, 1878). 3BIO 100 1 On this 1878 visit the Whites found the McDearmons destitute and ill. "We tried to help them," wrote Ellen White. 3BIO 100 2 I gave Sister McDearmon $40 from my own purse to use for the necessities of life. Father bought bags of flour, a barrel of apples, nuts, sugar, et cetera. He bought one cotton mattress and one husk [mattress] overlaid with cotton. It is seldom I have seen such destitution. I have bought several things for their comfort. Father left McDearmon his fur coat to use, for his blood is so low he cannot bear the least chilliness of the air. We have done what we could for them.--Letter 54, 1878. The Plano Camp Meeting 3BIO 100 3 After spending a week at the McDearmon home, James and Ellen White went on north some twenty miles to Plano. The camp meeting had opened there, three miles from the village, on Tuesday, November 12. About two hundred believers came in for a very successful camp meeting. From Peoria, about a hundred miles away, nine families came by private conveyance (Manuscript 3, 1878). 3BIO 100 4 Ellen White pictured the accommodations awaiting her and her party. 3BIO 100 5 We found a tent prepared for us with board floor, and carpeted, provided with bedsteads, tables, chairs, and stove. Nothing was wanting to make us comfortable. Our friends who had recently embraced the truth at Plano had anticipated our wants and liberally supplied them in the furnishing of our tent.--Ibid. 3BIO 100 6 As to the meetings, wrote James White: Twenty-four discourses were preached during the camp meeting. Elder Haskell was on the ground two days in advance and gave eleven discourses. Mrs. White and the writer gave six discourses each, and Elder Kilgore, one. In consequence of the distance, the rains, and deep mud, the outside attendance was small. Sunday afternoon Mrs. White gave a discourse on Christian temperance before a large congregation.--The Review and Herald, December 5, 1878. 3BIO 101 1 During the camp meeting thirteen people were baptized, the Texas Conference was formed, and aggressive plans were laid for tent evangelism. It was decided to purchase two evangelistic tents, one sixty feet in diameter and the other fifty feet. 3BIO 101 2 The Whites elected to settle for the winter in Denison, some sixty miles to the north of Dallas and not far from the Red River, which forms the boundary for the northeast part of the State. Denison was somewhat of a railroad center, situated on sandy land. Roads were fairly good and the surroundings pleasant. The Fluctuating Plans of James and Ellen White 3BIO 101 3 As James and Ellen White went to Texas, their general, long-range plans were to remain there for the winter, then in early May travel to Colorado, where they might spend a few weeks (Ibid., November 21, 1878). But their plans fluctuated. Ever in search of a place where he could lay off the stress of leadership and write without interruptions, and where there could be an improvement of health, James White's mind turned first in one direction and then in another. Forgetful of good resolutions to temper his schedule, he would get caught up in the stimulus of the work of the church, which he had nurtured since its inception. He had a clear, long-range vision, shared only by a few, of the great days the church was entering upon, and had a natural urge to stand in the lead. 3BIO 101 4 He was the president of the General Conference and was one of three who served as the General Conference Committee. He was also president of the several auxiliary organizations--publishing, medical, and educational--and chief editor of both the Review and Herald and the Signs of the Times. Such responsibility was exhilarating but enervating as well. Repeatedly he saw that in the interests of his own survival he must withdraw from the forefront of the battle. 3BIO 101 5 At headquarters he was happy, much loved, and respected. But once away from the center of the work, he often chafed at the mistakes and mismanagement of men of less experience and, in the case of some, of less dedication. He tended to fret, and sometimes lashed out in an endeavor to steady the work and avert what seemed to him to be disaster. It was a difficult period for James, and he struggled, as he put it, "to grow old gracefully" (Ibid., May 15, 1879). At this he was more successful at some times than at others. For her part Ellen White would have preferred, in the winter of 1878-1879, to have been in Battle Creek engaged in her writing. 3BIO 102 1 This sidelight may be helpful in interpreting what at this juncture may seem to be rather erratic movements and statements on James White's part. Working at Home in Denison, Texas 3BIO 102 2 In Denison, the Whites were to occupy a home being built by the Bahlers. Just as soon as the plaster was dry they settled down for the winter. They had to secure furniture and furnishings, and assemble materials for their writing. It seems that Ellen White left Battle Creek in such haste that she did not have time or strength to assemble either adequate clothing for the winter or the writing materials and reference works she would need. 3BIO 102 3 The requests she addressed to Willie and Mary included bedding, materials for sewing--patterns for dresses for herself and pants for James--and some food items for the table. But of top priority were materials needed for her writing. Seldom do we get a picture of what she wished to have at hand with her literary work, so mention of particular items as she wrote to Mary is of interest. One paragraph in a letter written November 8 reads: 3BIO 102 4 Send me my feather bed, four pairs of sheets and pillowcases, all made. I need my writings the most. I care more for these than anything else. I want ten scratch books made just as long again as those we have. The same width will answer. Remember, just as long again as those we have used--fully one-half yard long. This is much more convenient than the small size. I want a supply of foolscap and note and letter paper, and good pencils. 3BIO 102 5 Please get me three of those five-cent coral pins at Skinner's. Please send me two of my calico nightdresses in wardrobe at office.--Letter 52, 1878. 3BIO 103 1 Another paragraph in the same letter also contains specific requests: 3BIO 103 2 Will you please get and mail the covered book History of Paul, and put in a red-covered book, Bible Antiquities--[a] sort of Bible dictionary. Also send all my writings in [the] secretary in the office and those at home. Look for a page, less or more, of my article on sanctification. I cannot find the end of it. I have a case made purposely for my writings. Send it also. Also my little box of writings. Take special pains to send the books I desire. There is one old book bought in Oakland--Sermons; also another book, Old Worthies of the Old Testament. You look over my books and send all I shall really need.--Ibid. 3BIO 103 3 On November 20 she was writing for more materials to be sent. The request discloses the particular lines of work she had in mind--testimonies, and books dealing with some phases of the great controversy story: 3BIO 103 4 Ask Brother Farnsworth in reference to that testimony sent to Iowa. I must have it and a copy of all my testimonies lately written, in manuscript or in pamphlet form in print. Father wants those we had in California. 3BIO 103 5 Whatever is lacking, search for them at the office or please send all the numbers in pamphlet form and the bound volumes. 3BIO 103 6 Also tell Will [WCW] to make no charges for these, as we use these in writing for the benefit of our papers. Send one copy of each of the three volumes [Spirit of Prophecy], for which charge two dollars. Send one copy each of the four volumes of the Spiritual Gifts,, for which make no charge. Volumes one and two you will find in one book. Send three or four copies of Henry's life in pamphlet. All my writings. [Also,] all my writings I want for Spirit of Prophecy, volume 4. 3BIO 103 7 I want all the books I have named to you before. These books and writings had better be sent by Sister Booth, as we shall need them at once. Be particular to get the writing for Elder Bourdeau and all the writings I have left there at home.--Letter 55, 1878. 3BIO 103 8 Writing November 22, she stated, "We intend to commence writing at once and to make the most of our time."--Letter 56, 1878. And she did. A few days later she wrote to the children in Battle Creek: 3BIO 104 1 We sent an article last night upon missionary labor. Father heard it read before being copied and after it was copied [published in Review and Herald of December 12]. I have much personal matter to get off as soon as possible. I am doing my best to get through my writing.--Letter 58, 1878. Miss Marian Davis Joins the White Forces 3BIO 104 2 Miss Marian Davis, connected with the Youth's Instructor staff in Battle Creek, on New Year's Day joined the Whites in Texas to assist them in literary work. At the time she was not well, but she had some of the skills they so much sought. "Marian is just what we need," Ellen White wrote Willie and Mary a few days later; "she is splendid help."--Letter 4, 1879. Thus began a close personal and working relationship between the two women that was to continue through the next twenty-five years until Marian's death in 1904. 3BIO 104 3 Now Ellen White was able to forge ahead with the preparation of personal testimonies. She wrote a number stemming from the comprehensive vision in Battle Creek on October 9, 1878; she also wrote some for publication, based on the same vision. She worked on the manuscript for what was later published as Bible Sanctification (see The Review and Herald, January 18, 1881, to Ibid., May 3, 1881; The Signs of the Times, September 21, 1882, to November 30, 1882), and the revision and amplification of materials on early world history to appear in the Signs. These latter eventually formed the basis of Patriarchs and Prophets. She also pressed on with the preparation of materials for Spirit of Prophecy, volume 4. The Home Situation 3BIO 104 4 On January 6, Ellen White wrote to Edson of the home situation: Father is well, cheerful, and happy. Very kind and tender of me and my comfort. He is very active.--Letter 3a, 1879. 3BIO 104 5 A week later she exclaimed, "I do not know as we ever enjoyed the society of each other as we do now."--Letter 5a, 1879. As the winter drew to a close she wrote feelingly to William and Mary: 3BIO 104 6 [Father] is in a good state of mind, willing to be counseled and advised. He is not so determined and set to carry out his ideas. We have had as pleasant and harmonious a winter as we have ever enjoyed in our lives. We feel like walking humbly and carefully before God. We are not perfect. We may err and do and say things that may not be all right, but we hope no one will be injured in any way by our sayings or doings. We are trying to humbly follow in the footprints of our dear Saviour. We need His Spirit and His grace every hour, or we shall make blunders and shall do harm.--Letter 18, 1879. 3BIO 105 1 A letter written by James to Willie in Battle Creek, where at times the latter must have been called upon to cover for some of his father's erratic moves, reveals a good bit of James's nature in this difficult period of "growing old gracefully": 3BIO 105 2 Probably, dear children, I may have erred in some of the sharp things I have written relative to the mistakes of younger heads. It is my nature to retaliate when pressed above measure. I wish I was a better man. I also wish that the members of my good family had not the difficulty, of long standing, of becoming very gifted over my faults as they imagine them to be.--JW to WCW, February 27, 1879. Outreach in Missionary Endeavor 3BIO 105 3 As the weather mellowed, and it did quickly, James and Ellen White could not refrain from engaging in local evangelistic ministry. They quickly assessed the needs. On December 4, Ellen White, prefixing her appeal to Battle Creek for literature, wrote: 3BIO 105 4 We cannot go in any direction in Texas but we see covered wagons of movers. Some are real nice people. We want a full supply of publications to give them. Thus we may sow beside all waters.--Letter 58, 1878. 3BIO 105 5 And she wrote of an item that had appeared as follows in one of the Dallas newspapers: 3BIO 105 6 "To the editor of the Dallas Herald: The undersigned citizens of Dallas city would esteem it a favor if your journal would extend to Elder James White and his most accomplished wife an invitation to lecture in this city. The attendance may not be large, since this is our busiest cotton season, but we have no doubt that an appreciative audience will be present at any appointment that might be made. Respectfully, James B. Simpson, A. H. Sheppard, Thomas Field, W. L. Cabbell, G. Beaumont, and others."--Ibid. 3BIO 106 1 The editor complied; he called attention to the item and then declared: 3BIO 106 2 "We cordially comply with their request, and express the hope that even in these busy times an hour may be spared in listening to what the distinguished lecturers may say. It is to be hoped also that Elder White may be induced to build a sanitarium in Dallas similar to the one in Michigan which has attracted such worldwide interest."--Ibid. 3BIO 106 3 This invitation took on real significance when two days later they learned the identity of the men who signed the request. Of this she wrote: 3BIO 106 4 Mayor, first; banker, lawyer, ex-Representative to Congress, present Representative in Congress, physician, and many others. We shall go in February when the tent can be pitched and a crowd got out to hear.--Letter 59, 1878. Evangelism in Nearby Communities 3BIO 106 5 But first there were the interests nearer their Denison home. The cold weather now past, on weekends they held meetings in nearby communities. On Thursday, February 13, they were off for Dallas, seventy-five miles by carriage. As James White wrote of this to Willie, he described one missionary facet of the trip: 3BIO 106 6 Brother [Arthur] Daniells takes my carriage with trunk and [plans] to sell and canvass in cities and villages by the way. He will take a fine pair of mules for which I paid $180.... We shall be gone about a week.--JW to WCW, February 12, 1879. 3BIO 106 7 The 21-year-old Arthur G. Daniells was in Texas at his own expense, assisting R. M. Kilgore in his tent evangelism. He had been lent to James White to assist him as a secretary. Daniells' wife, Mary, was brought into the White home in Denison as cook. Thus began a longstanding acquaintance between the president of the General Conference, the messenger of the Lord, and a young man who in time would himself serve as leader of the church for twenty-one years. Texas, a Needy Field of Labor 3BIO 107 1 In writing of their mid-February visit to Dallas, Ellen White disclosed their hopes and plans: 3BIO 107 2 Yesterday we bore pointed testimony to the church in Dallas upon the subject of health reform. My husband spoke from the text "Preach the Word." The Spirit of the Lord was in our midst, softening hearts and breaking up the fallow ground. Many testimonies were borne, and the church encouraged. 3BIO 107 3 We now expect to commence labor here with a tent in about two weeks. We shall also hold meetings in Denison and vicinity. Angels of God are at work impressing souls everywhere, and we want to be at work doing all we can for the Master.--The Signs of the Times, March 6, 1879. 3BIO 107 4 Meetings were held in the Dallas tent from March 7 to 11 (JW to WCW, February 27, 1879). On the eleventh James White reported to Edson and Emma, his wife, "Your mother is having a perfect opening here. The tent is crowded." 3BIO 107 5 Because of the promise to pitch the tent in Denison for a short series of meetings to run from March 14 to 19, they could not remain as long in Dallas as might seem desirable (Letter 45, 1879). Two conflicting elements were at work that had a strong bearing on their plans: the desire to be in Battle Creek for a special session of the General Conference, and a caravan journey to Colorado. Preparing for the Exodus from Texas 3BIO 107 6 As James and Ellen White were in Kansas in November, 1878, en route south, he promised that as they left Texas in early May the next year on their way to Colorado, they would attend a Kansas camp meeting to be held about May 10 (The Review and Herald, November 21, 1878). In this is seen the embryo of plans that simmered in his mind through the winter. By early March these were taking definite shape. One thing that was clear to the Whites was that some Adventist families in the Dallas area, especially the McDearmons, should, for the sake of their very survival, move to a more healthful climate. To James White, Colorado seemed to be just the place. 3BIO 108 1 As plans were discussed the interested families increased in number until between twenty and thirty church members were ready to join a sort of exodus from northern Texas. James White would lead this expedition. The early-March trip from Dallas to Denison was a sort of trial run. Ellen White described that two-day trip: 3BIO 108 2 We left Dallas last Wednesday morning [March 19] with two heavy wagons, loaded, two two-seated wagons called "hacks," and our phaeton, Brother McDearmon and family and goods. We were moving on to Denison. We had our large family tent and pitched it and for two nights occupied it. Fifteen composed our caravan: Elder Kilgore and his brother Scott, Brother and Sister McDearmon--their two children, Hattie and Joseph--their niece Nettie Cole, and grandson Homer Salisbury, Brother Moore and his son Willie, Brother and Sister Daniells, Sister [Marian] Davis, Brother and Sister White. 3BIO 108 3 We found that Brother and Sister McDearmon and family endured the journey much better than they feared. They will go through with the company to Colorado. I believe that they will enjoy good health there. We arrived at home in Denison before the Sabbath and were well arranged before sundown.--Letter 45, 1879. 3BIO 108 4 To provide transportation for some of the families that had been reduced to poverty, James White bought or traded teams of horses and mules, upgrading them step by step. He figured these could be used to travel to Colorado and then, when the caravan reached Walling's Mills, near Boulder, could be sold at a profit. ------------------------Chapter 9--(1879) From the Red River to Battle Creek 3BIO 109 1 We have started on our journey to Colorado," wrote James White from their camp to children William and Mary. They were midway between Denison and the Red River, which separated Texas from the Indian Territory (Oklahoma). It was Sabbath, April 26, and the campers had been reading the Review, Good Health, and the Youth's Instructor. The Review, which reported the General Conference session and the dedication of the Tabernacle, he commented, "is excellent." In a Sabbath morning walk with John Corliss they came across ripe wild strawberries, and the quails around them were chirping, "Good-to-eat" or "Bobwhite." White explained their encampment: 3BIO 109 2 Rains have detained us in getting off, and now the river is so high that we have to wait here till Monday the twenty-seventh. Elder Corliss, Brother Bears and daughter, Dr. Hardin, M. A. [Marian] Davis, and your parents came out here last evening, and just before the Sabbath were pitched in two tents. We have four heavy mules on two wagons, and a fine span of smaller ones on our two-seated spring carriage.--JW to WCW, April 26, 1879. 3BIO 109 3 Concerning the same camp Ellen White wrote in her diary: We remained until [Wednesday] April 30 in a waiting position, for the sick to be able to travel [W. H. Moore, from food poisoning, having eaten some partly decomposed bear meat, and James Cornell. Moore was desperately ill, and even when well enough to travel at all, did so for some days on a mattress in one of the covered wagons.] and the ferry so that we could cross. We then started on our way with eight covered wagons and one covered spring wagon with two seats. Thirty composed our party. About noon we crossed the ferry with special instruction to drive quickly as soon as off the boat because of danger through quicksands.--Manuscript 4, 1879. 3BIO 110 1 The caravan pushed north into Indian Territory for five miles; as night came on, they made camp in the open prairie. Besides the covered wagons their equipment included three tents, two cookstoves, and a sheet-iron camp stove. Camping in Indian Territory 3BIO 110 2 The circumstances called for special precautions against Indian raiders, either on the Indians' own initiative or inspired by lawless white settlers. Tents were pitched, but before they were fully prepared, a severe storm struck. Ellen White described the experience in a letter to the children in Battle Creek: 3BIO 110 3 Before the tent was trenched, the beds were made on the ground and on the bedstead. When the storm struck us we were found unprepared and in ten minutes there were several inches of water in the tent. We got the two girls up and placed the bed and bedding on our own bedstead, and such a mess as we were in. 3BIO 110 4 After a time we decided, all four of us--Marian [Davis], Adelia Cole, Etta Bears, and myself--to sleep crossways on the bed and [that] Father [would] lodge with the doctor in the wagon, Corliss in our carriage. Thus we returned to rest.... The next night we lodged the same way.--Letter 20a, 1879. 3BIO 110 5 Their route took them through heavy woods. Observed Ellen White in her diary: 3BIO 110 6 It seemed very lonesome journeying in the thick forest. We thought what might be if robbers or horse thieves--Indians or white men--should molest us, but we had a vigilant watch guarding the animals.--Manuscript 4, 1879. 3BIO 110 7 The precautions they took were in line with what was generally followed in like circumstances. The wagons were placed in a circle surrounding the horses and mules; two men carrying guns stood guard in two-hour shifts (Letter 20, 1879). Friday they reached Johnson Ranch and had ample time to prepare for the Sabbath. There was plenty of grass for the horses, and at the farmhouse they purchased "good milk, butter, and eggs" (Manuscript 4, 1879). They could also catch up with the washing--Ellen White did thirteen towels while Marian prepared the food for the Sabbath (Letter 20, 1879). She commented: 3BIO 111 1 We were having our first experience of overland journeying in transporting our sick and those too poor to pay car [railway] expenses, but the Lord cared for us.--Manuscript 4, 1879. 3BIO 111 2 Sunday morning they were on their way again. As they camped for the night at a place referred to as Stone Wall, she reported to the children at Battle Creek: 3BIO 111 3 We have reached thus far on our journey to Colorado. We have traveled four days. Rested yesterday. Spoke under our tent to our party of thirty-one. Was very free in speaking. Today we picked nearly a quart of strawberries. I have just gathered a large bundle of greens to cook for our breakfast. While Father is buying water buckets and cornmeal, I am writing. 3BIO 111 4 Father rides horseback a considerable part of the time. He is enjoying the journey much.... We are in sight of a meetinghouse. We are now being urged to speak in the Indian Territory. We shall ride out, camp, and then return to meet with the people. We will thus work our way along, preaching as we go. I will finish this tomorrow morning.... Last night I spoke to one hundred people assembled in a respectable meetinghouse. We find here an excellent class of people.... 3BIO 111 5 I had great freedom in presenting before them the love of God evidenced to man in the gift of His Son. All listened with the deepest interest. The Baptist minister arose and said we had heard the gospel that night and he hoped all would heed the words spoken.--Letter 36, 1879. 3BIO 111 6 James White also spoke a short time, and the Whites were urged to remain and hold more meetings, but this could not be, for they needed to press on. It was a mile and a half back to the camp, but the success of the meeting warmed their hearts. The Caravan Divides 3BIO 112 1 At some point as they journeyed north, the Whites, accompanied by eight or ten of the group, broke away from the caravan to hasten on to Emporia, Kansas, for the camp meeting they had promised to attend; the rest turned west en route to Boulder. 3BIO 112 2 While James White reveled in the venture, Ellen did not. She and Marian carried the burden of housekeeping and of providing the meals for their part of the traveling group, Marian often working late into the night with inconvenient camping equipment. There was another point that perplexed Ellen White--was all this necessary and in the line of duty? No doubt it was with some hyperbole that she wrote to the children in Battle Creek: 3BIO 112 3 I had rather attend twenty camp meetings with all their wear, knowing I was doing good to souls, than to be here traveling through the country. The scenery is beautiful, the changes and variety enjoyable; but I have so many fears that I am not in the line of my duty. Oh, when will this fearful perplexity end? ...God hangs a mist over my eyes.--Letter 20a, 1879. Erratic Movements and Shifting Plans 3BIO 112 4 While she did not mention it in her correspondence or diary, the rather erratic movements of her husband in shifting his plans relating to the special session of the General Conference and the dedication of the Tabernacle unquestionably added to her perplexity. 3BIO 112 5 White had called the session through the Review of March 6. Two weeks later, March 20, S. N. Haskell, who resided in Battle Creek and was one of the three members of the General Conference Committee, had presented to the readers of the Review the several compelling reasons for the special session. He noted that "there has been no time within the past twenty-five years when it could be more truthfully said than now that 'we have reached a very interesting and important period in the history of the third angel's message.' ...The object of the coming conference is to consider what steps should be taken to cooperate with the providence of God as it leads the way before His people."--The Review and Herald, March 20, 1879. 3BIO 113 1 But then James White had decided not to attend the session because he and his wife could not be there at the time appointed. He had followed that with a message in the Review that in the interests of "growing old gracefully" and the fear of impairment of health and the possibility of another stroke of paralysis, they must be excused from going to Battle Creek--and all of this before ever leaving Texas. 3BIO 113 2 This was indeed most perplexing to Ellen, to Willie and Mary in Battle Creek, and to the people generally. His unusual and out-of-character concern for his well-being apparently had led to his sudden change of plans. He pointed out that men who carry heavy burdens come to a time when they must transfer these to the shoulders of others. He stated: To Grow Old Gracefully 3BIO 113 3 Here comes in the careful study of every discreet man when to begin to lay off the burdens, and how fast; or, to learn to grow old gracefully. 3BIO 113 4 The writer has been studying this matter several years. At the age of 20 we put the armor on, and for thirty-eight years ours has been a life of toil, care, perplexity, and sickness much of the time. Our nervous system has been shocked three times with paralysis, and three times the arm that traces these lines has fallen, for a time to be raised and moved only by the other. 3BIO 113 5 These dangerous attacks have usually occurred after severe mental strain, such as has ever been our portion at General Conference. We were reported absent from the late conference in consequence of ill health. Thanks to that worthy body for the vote of sympathy. It is our duty, however, to state that our absence was through fear of another breakdown. 3BIO 113 6 Both Mrs. White and the writer have important writing to do, books to complete which should be in the hands of the people. If we attend the conferences and camp meetings at the call of our people, we shall never do this work, which is not second to any other.... Thus retired, with the blessing of God, we hope to restore that "lost art" in this fretting generation, of growing old gracefully.--Ibid., May 20, 1878 3BIO 113 7 But these words, written in sincerity, were soon forgotten. Still on the Caravan Trail 3BIO 114 1 The journey from Texas to Colorado by covered wagon seemed to be exhilarating and eminently beneficial. We pick up the account as those in the group heading for the camp meeting at Emporia, Kansas, reached Okmulgee, Indian Territory, on Friday, May 9. They had logged 160 miles since leaving Denison, and were two hundred miles from Emporia. That evening James White was invited to speak in the Indian council house; Ellen White addressed the people the following evening (JW to WCW, May 10, 1879). 3BIO 114 2 He described Okmulgee as the capital of the Creek Nation of Indians and told of how they had "just passed the council building which exceeds most of the county houses of any of the new Western States," and of the people governed by "one hundred councilmen who meet at certain periods." James White outlined his plans: 3BIO 114 3 Here we shall take in some supplies. We shall not go to Coffeyville [Kansas], but keep up to Newton with the teams, then Elder Corliss, Mother, and I will take the cars east to Emporia. Then at the close of the meetings we will take the cars west to meet the train [caravan bound for Colorado].--Ibid., May 11, 1879 3BIO 114 4 It was not easy for James to recognize that changes in the leadership of the church were inevitable and that others must take on responsibilities as the church grew and his health and strength declined. But he pondered these things as he rode horseback or jogged along in the covered wagon. He felt the need for competent secretarial assistance. "If we have help, we can do our writing and also attend General Conferences and some of the most important camp meetings."--Ibid. He added: 3BIO 114 5 We cannot work as we once could, and shall not undertake it. We have deprived ourselves of being at Battle Creek at General Conference and [Tabernacle] dedication, and take this long, slow journey to save a breakdown and improve in health.... I design to take a humble and more quiet position among my brethren, and move out as the providence of God and my brethren call me out. There was a time, he said, when it was his place to lead, and, where necessary, to storm it through, but now the time had come for him to retire and let younger men come to the front. The Special Session in Battle Creek 3BIO 115 1 The special session of the General Conference, held without the presence of James and Ellen White, went off well. D. M. Canright, one of the three members of the General Conference Committee, was chosen to serve as chairman of the five-day meeting. 3BIO 115 2 At the session the interests of the broadening work of the church were considered, and sound progressive actions were taken. Among these were resolutions calling for developments in the newly introduced health and temperance thrust; encouragement in ascertaining the tithe based on income rather than property holdings; the provision for the appointment of a man to deal with foreign mission interests--and the election of W. C. White to so serve; the usual allocation of ministerial help; broader distribution of the E. G. White books; and provision to republish Ellen White's first book, Experience and Views. 3BIO 115 3 No nominating committee was appointed, because this was not a regular session. 3BIO 115 4 Although the contributions James and Ellen White could make in counsel, advice, and leadership were greatly appreciated by laymen and workers alike, the experience in holding an important conference in which the Whites were not present was constructive and no doubt helped to pave the way for changes that were to come in the next few years. On to Emporia 3BIO 115 5 By the third Sabbath on their trek, the Whites had reached southeastern Kansas, and Ellen White spoke Sabbath afternoon and evening in a schoolhouse close to where they camped. The meetings were well attended, and she pressed home the subject of temperance and the necessity of self-denial and self-sacrifice in order to preserve physical, mental, and moral health. "I had special freedom in speaking to the people," she noted in her diary. "The Lord indeed gave me His Spirit and power in speaking the truth and all seemed interested."--Manuscript 4, 1879. 3BIO 116 1 Sunday night there was a downpour, but their tent was "staked and thoroughly ditched." The next morning the women in the party washed their clothes in the trenches about the tents. In her diary she wrote: 3BIO 116 2 It is a beautiful morning. The sun is shining and all in camp are astir for breakfast, while some are packing the wagons for another move. 3BIO 116 3 We are on the way again, slowly making our way over the broad prairies of Kansas. At nine o'clock we turned out to let the horses feed on grass. At noon we all drew up upon the broad prairie to take our dinner.... Teams are now being prepared for another move, while Marian and I, Adelia and Etta, are gathering up, washing the dishes, and putting the food in baskets. The order comes, "Move on." In one hour and a half we shall be at Brother Glover's.--Ibid. 3BIO 116 4 James White had called for the postponement of the Kansas camp meeting for a week beyond the time first announced in the Review, but they found the Glovers had left for Emporia, for they had not received the word. This led to a rapid change in plans. With less than an hour's time, the Whites took their two trunks and, without changing from their camping attire, caught the train for Emporia, leaving the rest of the party to continue the journey with the wagons. Ellen White records in her diary the story of arriving in Emporia and driving onto the campground Tuesday morning "in style" (Letter 20, 1879): 3BIO 116 5 We arrived at Emporia about seven o'clock [in the morning]. We engaged an omnibus to take us to the campground, about two miles. Four powerful horses were put before the bus and we were carried speedily to camp. All seemed glad to meet us. We pitched our tent and one and another brought us a piece of bedding, so we had a passably comfortable bed.--Manuscript 4, 1879. 3BIO 116 6 They found mail awaiting them there. One letter was from Mary White, to whom the next day her mother-in-law bared her soul: 3BIO 116 7 I have just read your letters and cried like a child.... I suppose I was babyish, but I have been sick the entire journey. Lost twelve pounds. No rest, not a bit of it, for poor Marian and me. We have worked like slaves. We cooked repeatedly half the night. Marian, the entire night.... 3BIO 117 1 I have spoken every Sabbath to our camp because no one else seemed to feel the burden, and every Sabbath evening or Sunday in towns and villages. I am worn and feel as though I was about 100 years old.... My ambition is gone; my strength is gone, but this will not last.... 3BIO 117 2 I hope that by the cheering light of the countenance of my Saviour, I shall have the springback power.... I have not had even time to keep a diary or write a letter. Unpack and pack, hurry, cook, set table, has been the order of the day.... Marian astonishes us all. She is really forgetting herself and is efficient help. What I could have done unless she had taken the burden is more than I can tell.--Letter 20, 1879. 3BIO 117 3 Writing to the children on the same day, James White reported that his health was the best it had been in four years (JW to WCW, May 20, 1879). The Kansas Camp Meeting 3BIO 117 4 The camp meeting opened on Thursday, May 22, and was attended by about three hundred believers (Manuscript 5, 1879), some thirty of whom drove two hundred miles in their wagons to attend. That day the wagons in the White caravan also drove onto the grounds. The weather was good, and there was a reasonably good attendance of the citizens of Emporia. Ellen White began her ministry the first day, joining her husband and J. O. Corliss. At the request of the General Conference, G. I. Butler was there, and on Friday reinforcements were present from Battle Creek. W. C. White was there in the interests of the Sabbath school work being developed in the State conferences, and Dr. J. H. Kellogg came, representing the health and temperance work and to assist in organizing a Health and Temperance Society in Kansas. 3BIO 117 5 The American Health and Temperance Association had been formed in Battle Creek in January, with the intention of drawing Seventh-day Adventists together in an effective organization promoting both health and temperance. The Kansas camp meeting offered the first opportunity to launch the program in the field. 3BIO 118 1 In his Review report, Butler noted that "Sister White bore a very plain testimony to the people, especially on the great subject of health reform, which is regarded so lightly by many. Her instruction was excellent."--The Review and Herald, June 12, 1879. A week later Dr. Kellogg also referred to the start made in Kansas: 3BIO 118 2 At the recent camp meeting in Kansas, the subject of health and temperance reform was presented so forcibly by Brother and Sister White that a great interest was aroused, which resulted in the formation of a State temperance society there, 109 names being taken on the ground.--Ibid., June 19, 1879 3BIO 118 3 For two years or more, Ellen White's addresses to the Sunday afternoon crowds at camp meetings were along temperance lines. What took place in Kansas and then throughout the land in the formation of health and temperance societies through the camp meeting season of 1879 were but a natural development. The camp meeting held in southern Missouri followed immediately the Kansas meeting, with much the same staff of workers leading out. Dr. Kellogg gave this report in the Review: 3BIO 118 4 At the Missouri meeting, the subject was again presented, and with still greater success.... A society of 132 members being organized, including two thirds of all the persons on the ground, and nearly all the adults. 3BIO 118 5 Kellogg added that plans for the formation of State and local organizations were now perfected, and he expected that soon every State would have its health and temperance society, and every church its health and temperance club. 3BIO 118 6 In his report Butler told of the Sunday morning meeting, when a strong effort was made in behalf of the health reform and the temperance cause. He noted: 3BIO 118 7 Sister White had pointed reproofs for us because of our backslidden condition on this subject. She spoke very solemnly, and represented our condition as being grievous in the sight of God, because we have not made better use of the light we have had.--Ibid. 3BIO 118 8 The next morning those attending the camp meeting formed the temperance association. "A precious meeting," Butler wrote of it, a meeting in which "the Lord's Spirit was present, and many were deeply affected." 3BIO 119 1 James White had planned that, after spending a few days at the Kansas camp meeting, he and his party would turn west and rejoin the wagon train bound for Colorado. Instead, they were persuaded to press on east and attend the Missouri meeting, and then head for Battle Creek. 3BIO 119 2 James and Ellen White had vowed to avoid camp meetings, but having attended two, they now had the camp meeting fever in their systems. How quickly were forgotten the bold declarations of not attending camp meetings. Their trip to Colorado was postponed. The business of the disposal of the teams of horses and mules and ponies in Colorado was left to others. To James White it was an easy and quick switch, and to Ellen White the end of a perplexing experience. 3BIO 119 3 Wednesday afternoon, June 4, 1879, James and Ellen White lighted from the train in Battle Creek, having made the trip overnight from Missouri. The note in the Review announcing their arrival remarked on the good degree of health and strength James White evidenced. He spoke in the Tabernacle at the commencement of the Sabbath, June 6, and again Sabbath morning and afternoon. 3BIO 119 4 Sunday evening both James and Ellen White spoke in the Tabernacle to a large congregation at a temperance rally, and the "teetotal pledge" was circulated and signed. On Wednesday evening another temperance meeting was held. The next morning they were off for camp meetings in the West (Ibid.). These included meetings in Wisconsin, Minnesota, Iowa, and Dakota. The latter, their sixth camp meeting of the season, was followed with the long-looked-forward-to break, a quick visit to the nearby mountains of Colorado, which gave opportunity for nearly four weeks' change. Letters written from there bear such datelines as Boulder, White's Ranch, and Rollinsville, and report evangelistic work in these places. The Eastern Camp Meetings 3BIO 119 5 Through these weeks James and Ellen White had their eyes on the camp meeting scheduled for Ballard Vale, Massachusetts, to open Wednesday, August 27. But when they returned to Battle Creek, they found that they could slip down for the weekend to the Ohio meeting, being held near Mansfield. Accompanied by W. C. White and his wife, they arrived late Friday afternoon and were joyfully received by D. M. Canright, president of the conference, and by the entire camp. Sabbath morning three hundred joined in the model Sabbath school held in the big tent. These were days of a marked development in the Sabbath school program in the State conferences. The September 4 Review and Herald reported that "Sister White spoke for a little while on the great importance of the Sabbath school work, in her usually forcible and eloquent manner." Home Again in Battle Creek 3BIO 120 1 James White had determined that he and his wife would attend but one camp meeting in 1879, for he anticipated they would devote their time to writing as they resided comfortably in their little cabin on "White's Ranch" in the mountains of Colorado. As it turned out, they attended more than ten such gatherings. The adjusted summer program allowed them but a few days at their newly acquired Colorado home. Now back in Battle Creek at the close of the camp meeting season, James White in early October reviewed the situation and reported: 3BIO 120 2 In many respects Mrs. White's general health is in advance of what it was a year ago, and the writer is able to report better health than for several years. God is good.--Ibid., October 9, 1879 ------------------------Chapter 10--(1879) Surging to a High Point in Ministry 3BIO 121 1 Unlike other years when the heavy round of camp meetings left James and Ellen White almost completely exhausted and debilitated, labor in the camp meetings they attended in 1879 seemed to energize them for a broadening outreach. This is seen in the comprehensive plans in which they had a part in formulating for the annual session of the General Conference to come in early November, together with its accompanying meetings of the various auxiliary organizations. 3BIO 121 2 In James White's absence the regular General Conference session had been scheduled for a time other than the general camp meeting in Michigan, with its large attendance. The reason given for the change was that some felt that the conference business detracted from the spiritual meetings. White did not disguise his unhappiness at this. He saw the large attendance at collective meetings as vital to a vibrant thrust of the denomination. He explained: 3BIO 121 3 As our people and our work are practical, all the friends of the cause should be encouraged to take a lively interest in all branches of the work discussed at our business meetings. Our general meetings should therefore be held at such places, and at such times, as will secure general attendance.... 3BIO 121 4 However much we may regret that the old plan, proved to be successful in the days of our prosperity, is exchanged this year by those who desire the benefits of a new experience, it is very probable that experience may convince them that changes are not always improvements.--Ibid., October 16, 1879 3BIO 122 1 But he had another proposal, to serve somewhat as a remedy: We have urged the necessity of a Biblical institute, to be held with the series of meetings on the occasion of the General Conference and the several society meetings, as the means of calling together at Battle Creek many of our ministers and those who have the ministry in view.--Ibid. 3BIO 122 2 The Bible institute would open on October 22, the General Conference session on November 7. Meetings would be held in the Tabernacle. The Solemn Vision of the Judgment 3BIO 122 3 Wednesday evening, October 22, at the opening meeting of the Bible institute, James White spoke. He spoke again Thursday evening. The opening article of Testimony No. 29, published shortly thereafter, presents an account of what took place early Thursday morning: 3BIO 122 4 On the morning of October 23, 1879, about two o'clock, the Spirit of the Lord rested upon me, and I beheld scenes in the coming judgment. Language fails me in which to give an adequate description of the things which passed before me and of the effect they had upon my mind. 3BIO 122 5 The great day of the execution of God's judgment seemed to have come. Ten thousand times ten thousand were assembled before a large throne, upon which was seated a person of majestic appearance. Several books were before Him, and upon the covers of each was written in letters of gold, which seemed like a burning flame of fire: "Ledger of Heaven." 3BIO 122 6 One of these books, containing the names of those who claim to believe the truth, was then opened. Immediately I lost sight of the countless millions about the throne, and only those who were professedly children of the light and of the truth engaged my attention. As these persons were named, one by one, and their good deeds mentioned, their countenances would light up with a holy joy that was reflected in every direction. But this did not seem to rest upon my mind with the greatest force. 3BIO 122 7 Another book was opened, wherein were recorded the sins of those who profess the truth. Under the general heading of selfishness came every other sin. There were also headings over every column, and underneath these, opposite each name, were recorded, in their respective columns, the lesser sins.--Testimonies for the Church, 4:384, 385. 3BIO 123 1 The account continues with a vivid portrayal of the reaction of those who stood before the throne, as their names were mentioned and they heard the solemn words of the Judge. 3BIO 123 2 Little wonder that at the beginning of the Sabbath the next evening, as it is reported, "Sister White spoke ...to a full congregation, on the solemnities of the judgment." No mention is made in the Review of the vision, for it was still the policy of the journal to minimize reference to the visions and focus the attention of the readers on the Word of God. It is stated: 3BIO 123 3 Our attention was called to the unerring records of those books which will be opened, from which everyone will be judged according to his works. With great power she urged upon all the importance of making the record on the side of devotion and consecration.--The Review and Herald, October 30, 1879. 3BIO 123 4 In this setting the Bible institute got under way, and the General Conference session and other important meetings were launched a few days later. The counsels and warnings given by Ellen White through the next few weeks had their basis largely in this vision, and formed the content of a number of testimonies published shortly thereafter. These are now found in Testimonies for the Church, volume 4, commencing with page 384. Encouraging View Involving James White 3BIO 123 5 The account of the vision as it appears in Life Sketches of Ellen G. White brings to view James White, his fidelity and experience: 3BIO 123 6 Upon one page of the ledger, under the head of "Fidelity," was the name of my husband. His life, character, and all the incidents of our experience, seemed to be brought vividly before my mind. A very few items which impressed me, I will mention. 3BIO 123 7 I was shown that God had qualified my husband for a specific work.... Through the testimonies of His Spirit, He had imparted to him great light. He had cautioned, warned, reproved, and encouraged; and it was due to the power of His grace that we had been enabled to bear a part in the work from its very commencement. God had miraculously preserved his mental faculties, notwithstanding his physical powers had given out again and again.--Life Sketches of Ellen G. White, 242, 243. 3BIO 124 1 Then Ellen White enters into some phases of his experience and leadership that may have vexed some of his associates: 3BIO 124 2 God should have the glory for the unbending integrity and noble courage to vindicate the right and condemn the wrong which my husband has had. Just such firmness and decision were necessary at the commencement of the work, and they have been needed all along, as it progressed step by step. 3BIO 124 3 He has stood in defense of the truth without yielding a single principle to please the best friend. He has had an ardent temperament, bold and fearless in acting and speaking. This has often led him into difficulties which he might frequently have avoided. He has been obliged to stand more firmly, to be more decided, to speak more earnestly and boldly, because of the very different temperament of the men connected with him in his labor. 3BIO 124 4 God has given him the power to form and execute plans with the needed firmness, because he did not refuse to exercise these qualities of the mind, and to venture in order to advance the work of God. 3BIO 124 5 Self has at times been mingled with the work; but when the Holy Spirit has controlled his mind, he has been a most successful instrument in the hands of God for the upbuilding of His cause. 3BIO 124 6 He has had elevated views of the Lord's claims upon all who profess His name--of their duty to stand in defense of the widow and the fatherless, to be kind to the poor, to help the needy. He would jealously guard the interests of his brethren, that no unjust advantage be taken of them. 3BIO 124 7 The earnest efforts of my husband to build up the institutions in our midst I also saw registered in the Ledger of Heaven.--Ibid., 243, 244. No doubt the words of encouragement that came to James White as the result of this vision strengthened him as he stepped into the harness and pushed ahead in the great cause with which he was connected. Eighteenth Annual General Conference Session 3BIO 125 1 Friday morning, November 7, 1879, thirty-three delegates from sixteen conferences assembled in the Tabernacle for the opening of the eighteenth annual General Conference session. In a few days twenty conferences and two missions were represented by thirty-nine delegates. At the third meeting held the afternoon of November 10, the nominating committee presented its report: For president, Elder James White. For secretary, Elder Uriah Smith. For treasurer, Mrs. M. J. Chapman. For executive committee: Elder James White, Elder S. N. Haskell, and Elder George I. Butler. 3BIO 125 2 The report was adopted, with each name considered separately. 3BIO 125 3 The program of the session was varied from day to day, with meetings of the associations and societies interspersed with the regular business sessions. The delegates considered the progress and welfare of the cause in America and overseas. An action calling for a Missionary Board seconded the initial steps taken in the special session in April, a committee of nine was elected, and W. C. White was chosen as the secretary. This board was to act under the advice of the General Conference Committee and to report annually. 3BIO 125 4 Ellen White was an active participant in the activities of the session, and according to the minutes, when the members of the Missionary Board were elected Ellen White made "some very stirring remarks on the subject of missionary work" (The Review and Herald, December 4, 1879). 3BIO 125 5 In all, eighteen meetings were held during the session between November 7 and December 1, with numerous far-reaching actions passed. One such action related to the responsibility of ministers in instructing new converts. It read: 3BIO 125 6 Resolved, That it should not be considered that any minister has fully discharged his duty in any new field where a company of Sabbathkeepers has been raised up, until he has fully advocated, in public and in private, the subjects of health and temperance and spiritual gifts, and organized systematic benevolence; and a failure in this should be considered worthy of censure; and the Auditing Committee should take this into account when settling with him.--Ibid., November 20, 1879 3BIO 126 1 Another action, this one involving James and Ellen White, was rather sweeping: 3BIO 126 2 Resolved, That this conference cordially invite our beloved brother and sister, Elder James White and wife, so far as possible, and consistent with their many other duties, to attend one general meeting in each conference annually, that the benefit of their great experience and their verbal testimonies may be enjoyed in all parts of the great field.--Ibid. 3BIO 126 3 As James White was in the chair at the time this action was passed, it seems clear that his devotion to the cause must have overpowered his good judgment. 3BIO 126 4 At another meeting an action that would ease their work was presented and passed. With the preamble it reads: 3BIO 126 5 The Committee on Resolutions were instructed to convey to Sister White the sympathy of the conference in her work, and also to consider by what means both Brother and Sister White can be provided with better facilities for accomplishing the work they have in hand.--Ibid., December 4, 1879 3BIO 126 6 The session appointed a committee to consider the matter of a more extensive circulation of the writings of Mrs. E. G. White. On the morning of November 25 its report was presented and accepted: 3BIO 126 7 Whereas, Our past experience has fully proved that our prosperity as a people is always in proportion to the degree of confidence we cherish in the work of the Spirit of Prophecy in our midst; and ... 3BIO 126 8 Whereas, We have found that the most effectual way to meet and disarm this opposition is either to secure the personal labors of the one through whom we believe that the Lord has spoken, or to freely circulate her writings, and 3BIO 126 9 Whereas, Great light has shone upon us through this channel, which not only our own people greatly need, but which would be a blessing to the world, remove prejudice, and break the force of the bitter attacks of the enemies of the truth, therefore 3BIO 127 1 Resolved, That we urge upon our ministers and tract societies the importance of making earnest efforts to extend the circulation of the volumes of the Spirit of Prophecy and the Testimonies for the Church among our own people, till these shall be in every family of believers. 3BIO 127 2 Resolved, That we recommend the [SDA] Publishing Association to issue in attractive form such of her writings as would be of general interest to the reading public who are not of our faith, to be placed in public libraries, reading rooms, on shipboard, et cetera, by canvassers and Tract and Missionary Society workers where they, as well as our other standard works, may be accessible to the people.--Ibid. 3BIO 127 3 In connection with this sweeping set of resolutions was an action that called for "the publication of a small edition of her earliest writings, now out of print, to bring all her writings within reach of those anxious to obtain them." This action was met in the publication of Early Writings late in 1882. The Ministerial Institute 3BIO 127 4 Paralleling the General Conference and its auxiliary meetings was the ministerial institute, attended by 112 ministers and ministers-in-training. It was to have opened on October 22, but except for lectures given each evening, the work of the institute proper did not commence until mid-November. James White gave the opening lecture "on the great subject of prophecy, the place it occupies in the divine Word, and its use to the church" (Ibid.). The plans announced for the institute suggested that "one hour each day be devoted to penmanship, one hour to English grammar, and one hour to rhetoric" (Ibid., October 23, 1879). One lecture each day would be given by Dr. Kellogg on various phases of health reform, physiology, and hygiene. A class in elocution was also planned, to be taught by a Professor Hamill, of Chicago. 3BIO 127 5 The institute continued until Wednesday, December 3. The Review and Herald reported that: 3BIO 128 1 As a whole, it has been a pleasant and encouraging season. Light on many points has been brought out.... A large amount of instruction, especially to ministers, of the most vital importance, has been given. The Lord has greatly helped Brother and Sister White to speak, and has given them His word fruitfully.--Ibid., December 4, 1879 The Vision of November 23, 1879 3BIO 128 2 While the institute was still in progress and the last meeting of the General Conference session had not yet been held, Ellen White was favored with another vision. Of this she wrote: 3BIO 128 3 November 23, 1879, some things were shown me in reference to institutions among us and the duties and dangers of those who occupy a leading position in connection with them. I saw that these men have been raised up to do a special work as God's instruments, to be led, guided, and controlled by His Spirit.... This is a dangerous age for any man who has talents which can be of value in the work of God; for Satan is constantly plying his temptations upon such a person.--Testimonies for the Church, 4:537, 538. 3BIO 128 4 The seventy or more pages that follow are filled with counsel, reproof, admonition, and encouragement, based largely upon this important vision. Coming as it did during the meetings, it formed the basis of several of the earnest discourses given by Ellen White to the ministers and institutional workers. This undoubtedly led to the expression of contrition and loyalty made at the close of the institute and also at the last meeting of the General Conference session: 3BIO 128 5 Whereas, God has again most mercifully and graciously spoken to us as ministers, in words of admonition and reproof through the gift of the Spirit of Prophecy; and 3BIO 128 6 Whereas, These instructions are just and timely, and of the utmost importance in their relation to our future labors and usefulness; therefore 3BIO 128 7 Resolved, That we hereby express our sincere and devout thanksgiving to God that He has not left us in our blindness, as He might justly have done, but has given us another opportunity to overcome, by faithfully pointing out our sins and errors, and teaching us how we may please God and become useful in His cause. 3BIO 129 1 Resolved, That while it is right and proper that we express our thankfulness to God and His servants in this manner, yet the best manner of expressing our gratitude is to faithfully heed the testimony that has been borne to us; and we hereby pledge ourselves to make a most earnest effort to reform on those points wherein we have been shown to be deficient, and to be obedient to the will of God thus graciously made known to us.--The Review and Herald, December 11, 1879. A Call for the Publication of the Vision of the View of the Judgment 3BIO 129 2 One of the actions taken at the annual session of the Tract and Missionary Society, at its meeting held November 11, related to the thrilling vision of the judgment given to Ellen White shortly before. The society recommended its early publication. 3BIO 129 3 On December 18, the following notice appeared on the back page of the Review: 3BIO 129 4 Testimony for the Church No. 29 will contain about two hundred pages of the most important matter for our people at this time, including the recent wonderful description of the judgment. 3BIO 129 5 It was ready the first week of January, 1880. ------------------------Chapter 11--(1880) Difficult Times 3BIO 130 1 The two-hundred-page Testimony No. 29 came from the press in early January, 1880. It contained articles on "The Relation of Church Membership," "Dishonesty in the Church," "Unscriptural Marriages," "The Cause at Battle Creek," et cetera. These were important messages of reproof and correction. Some Adventists in Battle Creek, forgetting that the Lord had declared, "As many as I love, I rebuke and chasten" (Revelation 3:19), and overlooking the appeal "Be zealous therefore, and repent," reacted negatively and turned to the public press in Battle Creek to express their bitter feelings. The matter was quickly picked up in Lansing, Detroit, and Chicago. The Lansing Republican of January 17 reported: 3BIO 130 2 Mrs. Ellen G. White, of Battle Creek, well known in Lansing as an able speaker of the Advent persuasion, is receiving a large amount of criticism on her recent vision, marking out a track in which her people should travel. 3BIO 130 3 The Chicago and Detroit dailies, according to Uriah Smith, resident editor of the Review and Herald, were "publishing the most false and unjust statements and insinuation against Sister White and her writings" (The Review and Herald, January 22, 1880). A Battle Creek "morning daily" went far beyond the limits of reporting, according to Smith. He said they "put in whole paragraphs of their own, and place them in quotation marks as if from the writings of Mrs. White. And again, paragraphs are run together with no indication of any omission, which in the book are on different subjects and fourteen pages apart."--Ibid. 3BIO 131 1 The Battle Creek article asserted that the writings had never before been "presented to the world." Smith answered this in an article he asked to have published in the Battle Creek Journal. It appeared in its issue of January 14, 1880: 3BIO 131 2 Will you allow us space in your journal to say to the public that if they believe what a morning daily is publishing concerning the writings of Mrs. White, they are most grievously imposed upon. It asserts that these writings have never before been "presented to the world." ... 3BIO 131 3 They have always been free to the public, and many not of our faith have purchased and read them. And those who will look at the record of the proceedings of our late conference will see that steps were taken to give them still greater publicity, as we are persuaded that they inculcate the highest morality, both public and private, the scrupulous practice of which would be vastly to the advantage of both the church and the world. 3BIO 131 4 The notice informed the public that the book under attack could be had both at the Review and Herald office and at F. E. Peaslee's bookstore in Battle Creek. 3BIO 131 5 The editor of the Lansing Republican in his January 17 issue quoted the Journal: 3BIO 131 6 I would that all other religious beliefs in Battle Creek were as true to morality as Mrs. White and her adherents. Then we would have no infamous dens of vice, no grog-shops, no tobacco stores, no gambling hells, no air polluted with the fumes of rum and that fell destroyer of man, tobacco. 3BIO 131 7 Seldom did Ellen White turn aside to engage in a defense of her work. This was left to others. In this case, through January and February she and her husband continued to visit and strengthen the churches within driving distance of Battle Creek. Meeting the Needs of California 3BIO 131 8 J. N. Loughborough had pioneered the work in California and for ten years had given good leadership to the church on the Pacific Coast. In 1878 the General Conference Committee, observing his talents and sensing the needs of the newly opened work in England, assigned him to that field. However, they did not at the same time make proper provision for the growing work in the West. As a result, that work suffered. Poor management at the Pacific Press put its activities in a precarious position. James and Ellen White had not been in the West since mid-1878. According to a report in the Review of February 12, the General Conference Committee, on receiving reports from the brethren on the Pacific Coast, "thought it advisable that S. N. Haskell and W. C. White spend some three months in California." 3BIO 132 1 Two weeks later it was reported on the back page of the February 26 Review that 3BIO 132 2 Elder S. N. Haskell, accompanied by W. C. White and wife, and Mrs. E. G. White, left for California, via the Chicago and Northwestern Railway, the twenty-third. Elder H. and WCW will spend a few months there before their contemplated visit to Europe. 3BIO 132 3 James White remained in the East to care for the many administrative duties he willingly accepted at the General Conference session, to pastor the Battle Creek church, and to push ahead with such publishing interests as the issuance of Life Sketches of James and Ellen White and the republication of some of the earliest E. G. White pamphlets and books. As time and strength permitted, he would continue to visit churches in Michigan in the interests of spiritual revival. 3BIO 132 4 The group of workers traveling westward were seven days in making the journey from Battle Creek to Oakland, arriving Sunday, February 29. Ellen White was able to get in some writing en route. In her diary she mentions work on Spirit of Prophecy, volume 4, and letters that she would send back to Battle Creek. 3BIO 132 5 As she and those with her picked up the threads of the situation in Oakland, she was troubled. Monday morning she noted in her diary: 3BIO 132 6 My heart went up to God for wisdom and judgment to know how to move, how to advise. Important decisions are being made. God help us to decide aright.--Manuscript 7, 1880. 3BIO 132 7 The next day she wrote further of the situation: 3BIO 133 1 My heart is heavy, my mind [is] pressed with care and anxiety. The tangled condition of affairs here is distressing.--Ibid. 3BIO 133 2 A little later she declared: "Things here require much thought, deep study, careful management. Everything must move slowly, and time alone will effect permanent changes and will promise prosperity."--Letter 19, 1880. 3BIO 133 3 She entertained deep concern for the publishing house in Oakland. At its opening in 1875, W. C. White had been selected to manage it, a responsibility he carried well for two years, bringing the new institution through with a modest financial gain. Then plans were laid for him to go to Europe and establish a publishing house in Switzerland. He was released from the work on the Pacific Coast to go to Battle Creek College, where he and his wife, Mary, were to gain a working knowledge of French and German. At a meeting attended by neither James nor Ellen White, the California constituency replaced W. C. White by his older brother, Edson, not fully aware of the latter's weaknesses in financial management. 3BIO 133 4 Edson's relationship to financial matters had given his parents great concern. His mother had sent him many warnings and admonitions, most of which went unheeded. In spite of his efforts and the counsel of his parents, who were not on the Pacific Coast during most of the time, he floundered, and the Press came close to disaster. Men brought in to help salvage the institution also faltered. Three weeks before taking the train for the West, Ellen White, with divinely inspired insight, wrote to Edson: 3BIO 133 5 In my last vision [November 23, 1879] I was shown that God gave you another trial, let you pass over the ground again. You have had the most favorable position and chance that you will ever have. You could have redeemed your failures of the past, but you have failed, utterly failed. You will never again have as good a chance to become a man of trust and honor.... 3BIO 133 6 I will not give my voice to hold you one hour in that office. You have imperiled the office again and again and it is time you resigned all position there, for your course has proved to others your unfitness to be there.--Letter 3a, 1880. 3BIO 133 7 On his mother's counsel Edson resigned and went to Battle Creek. His brother was again called upon to manage the publishing house. Bringing in W. C. White and Haskell to help salvage the situation meant postponing plans for their going to Europe, but California had to have help. Ellen G. White Labors in California 3BIO 134 1 Ellen White threw herself into the program of strengthening the church. She spoke the Sabbath after her arrival in Oakland, with the San Francisco members invited to attend. 3BIO 134 2 On one of the weekend trips she was in the Napa Valley attending meetings at St. Helena and Napa. She visited the newly established health institution and reported: 3BIO 134 3 While at St. Helena last week we visited Crystal Springs, where this Health Retreat is located. It is our opinion that a more beautiful spot could not have been selected as an asylum for the sick and weary. A place of greater natural loveliness we have seldom ever seen. High mountains, stretching their peaks upward toward heaven, seem to surround the place, giving evidence to all of the mighty power of the Lord. 3BIO 134 4 No one who sees God in His created works could view these lofty mountains from the piazza of the Retreat without feeling that he is surrounded by the presence of God and covered by the overshadowing of His glory. Peak rising above peak carries the mind instinctively up to Him who set fast the mountains and girded them with His power so that no human might can move them out of their places.--The Signs of the Times, April 22, 1880. 3BIO 134 5 Little did Ellen White at this time dream that her home for the last fifteen years of her life would be within a half-mile of this institution. But she had to go to meetings in the neighborhood of Fresno, and a camp meeting at Lemoore scheduled for April 22 to May 3. The work in California was in a period of recovery, and James White published the following encouraging report in the May 13 Review and Herald: 3BIO 134 6 At no time in the history of the cause upon the Pacific Coast have we had as lively an interest in the work as during the present season. Mrs. White and our son and daughter are there, and news from that part of the wide field is most cheering. 3BIO 134 7 The camp meeting held at Lemoore, California, April 22 to May 3, was one of the deepest interest. Mrs. White has enjoyed great freedom in speaking at many important points in California, and there is a state of general good cheer all over the State. Her labors have been incessant, yet she reports improved health. 3BIO 135 1 It seems very evident that it was according to the will of God that she should visit the Pacific Coast at this time. And we are laboring under the impression that we are in the line of our duty in remaining at the old post of duty at the present. We may join her in California in autumn. 3BIO 135 2 A singular experience occurred during the Lemoore camp meeting. Ellen White mentioned this in her letter to James written May 2. 3BIO 135 3 What a peaceful hour it was when the Sabbath was welcomed in with its holy sacred hours. Peace was in my soul.... Peace, peace was like a river and the righteousness thereof like the waves of the sea. Why, it seemed that I could feel the presence of heavenly angels upon the encampment. 3BIO 135 4 That night, Brother Eagle was on watch till past twelve; then he was relieved.... It was about midnight, he said, when he saw a man about nine feet high pacing back and forth before our tent. He thought this was singular and he would come nearer and see if it was an illusion. 3BIO 135 5 He held out his lantern and let it shine full upon the form and he saw a man. His limbs and body could be distinctly seen, but he could not see the face. He kept his eyes fixed upon it; [it] looked like amber, transparent, towering up above the tent.... 3BIO 135 6 This man [Brother Eagle] has recently been converted from infidelity. He has had no faith in the visions, has taken Brinkerhoff's paper and read Carver's book and Chandler's; but since hearing me for himself, is convinced that my visions are of God.... He is a man of sound judgment, free from vagaries. All say he is an entirely different man; he is a converted man.--Letter 27, 1880. James White East and Ellen White West 3BIO 135 7 In his Review report of the state of the cause on the Pacific Coast, James White expressed the conviction that it was best for him to work in the East and his wife in the West. Ellen shared this conviction. She reflected on this in one of her letters to James: 3BIO 136 1 I am rejoiced that you have the blessing of God in your labors. This may be just as the Lord would have it--you doing your work, and I doing my work here. We are evidently both in the way of duty.--Letter 24, 1880. 3BIO 136 2 Writing from Oakland on April 6, she told James: Never doubt my love for you. But I find my duty calls me from you sometimes, and I shall be obedient to the call. My influence at times will be more favorable alone than if you are with me. I shall be with you when I can, but in the future we both may have to endure the trial of separation more in our labors than in the past.--Letter 19, 1880. 3BIO 136 3 At about the same time he wrote to Ellen: "I hope by your good counsel and help of the Lord to avoid any breakdown this spring."--JW to EGW, April 11, 1880. On May 4 he wrote Willie: 3BIO 136 4 I undertake to do too much work. I shall not deny that I love to work, and am inclined to take too much on my hands. 3BIO 136 5 As the duties he had assumed at the headquarters of the work pressed in upon him, James was inclined to become irritable. He misconstrued things told him or written to him, and at times lashed out at those he felt were not handling their part of the work as they should or were undermining his administration. As the time approaches for a change in leadership in an organization, there are often opportunities for misunderstandings. There is strong evidence that this was taking place in the case of James White. For one who has nurtured an enterprise from its inception, it is often difficult to relinquish the burden. 3BIO 136 6 White was particularly upset by what he supposed was the attitude toward him by some in California, and in his correspondence he made rash and unfortunate statements. Ellen White attempted to temper this by way of letters to him. When he was dealing unevenly with men, preferring some above others, she wrote in her letter of March 25: 3BIO 136 7 One man's mind and one man's judgment must not mold the cause of God, for his peculiar, personal feelings may come in to be exercised in various ways and may injure greatly the cause of God.... 3BIO 137 1 Our special preferences should not control our actions in decisions. Here, I have been shown, was your danger. If you take to a man you will be in danger of ruining him by exalting him and doing too much for him. If you dislike him, you will do the very opposite of this, and you imperil souls and mar the work of God. 3BIO 137 2 The angel of God in my last vision presented this to me very distinctly. He pointed to you and said, "Praise not, exalt not, any man. Censure and humiliate no man. Be cautious in your words, trust not too much to your own judgment, for it is liable to be biased by your feelings. Mar not the work of God by your likes and dislikes. I was shown that you must give respect to the judgment of your brethren while you shall advise and counsel with them.--Letter 49, 1880. 3BIO 137 3 During this rather critical time she wrote significantly: It would be hard for you to cease being general; nevertheless, you must begin to accustom yourself to this position for your own good spiritually and for the good of the cause of God.--Letter 53, 1880. 3BIO 137 4 In the interchange of correspondence during the five months the pair were separated by half the continent, there were expressions of loneliness and words of encouragement. As she closed her letter written the morning of April 17, she declared: 3BIO 137 5 I am most of the time very happy, very cheerful in God. I miss you at times very much, especially when not engaged heart and soul in active labor.... The call comes, Breakfast; then it is the cars for my journey. Good morning--God bless you with the riches of His grace and lift up daily the health of His countenance is the most earnest prayer of your wife, Ellen.--Letter 23, 1880. 3BIO 137 6 She studied and worked to aid her husband in gaining and maintaining right attitudes and perspectives. On March 18, responding to a letter in which he had expressed his hurt, she wrote in part: 3BIO 138 1 I know it is natural to wish to be appreciated, and those in California have not all shown appreciation, for I have been shown that this was the case.... But I think you are entirely deceived in thinking that there is great prejudice against you. I have not been able to see or hear one lisp of it yet.... 3BIO 138 2 I have been shown that in the future we shall see how closely all our trials were connected with our salvation, and how these light afflictions worked out for us "a far more exceeding and eternal weight of glory." We shall have enough to praise God for in the future life. We shall thank the Lord for every reproof which taught us our own weakness and our Saviour's power, patience, and love.... 3BIO 138 3 I feel so grateful that the Lord is of tender pity, full of mercy.... I must not let one thought or one feeling arise in my heart against my brethren, for they may be in the sight of God more righteous than I. My feelings must not be stirred. We have battles to fight with ourselves, but we should continually encourage our brethren. We should lay no stumbling blocks in their way, and should cherish only the very kindest feelings toward them. Satan is willing and anxious to tear them down. Let us not unite our forces with his. They have their conflicts and trials. God forbid that we should add one trial to those they have to bear. 3BIO 138 4 Then she spoke of how she determined to relate herself to that special situation she alone must face in her heaven-appointed work of bearing testimonies: 3BIO 138 5 I will write out the testimonies of reproof for anyone and then my feelings shall not be exercised against them. I will look within. I will seek to make my ways in the strength of Jesus perfect before God. And when tempted to feel unkindly or to be suspicious and to find fault, I will put this out of my heart quickly, for the soul temple is surely being desecrated and defiled by Satan. The love that Jesus possessed, it is the duty of us both to welcome and cherish, and to have that charity that thinketh no evil; then our influence will be fragrant as sweet perfume. 3BIO 138 6 Bringing the letter to a close, she urged: 3BIO 139 1 Let us, dear husband, make melody to God in our hearts. Let us not be found accusers of our brethren, for this is the work Satan is engaged in. Let us talk of Jesus and His matchless love.... Let us bring ourselves into harmony with heaven and we will then be in harmony with our brethren and at peace among ourselves. Let us now, both of us, redeem the time.--Letter 5, 1880. 3BIO 139 2 From time to time, in writing to Willie and to Ellen, James reiterated his intention to heed the counsel given to him. His letter to his wife written April 18 is to the point and yields some insights: 3BIO 139 3 You exhort me to throw off responsibilities. This I shall not neglect to do. It is necessary to save my strength and proper balance of mind, that I let others take the responsibilities. But never shall I consent to go here and there, and to do this and that, by the direction of others. When I come to that point, it will be time for me to retire. A retreat is the most skillful part of military action, which you and I should be considering, but we must avoid extremes. 3BIO 139 4 I am considering these things with great care. Whatever the Lord has shown you respecting my duty, take time to write it out carefully and give me the complete idea.... We both see a great deal to do in the line of writing, and our brethren are constantly urging us into the field to speak. In the fear of God, we must take this matter in our own hands, and be our own judges of what we should do and how much. The Oregon Trip 3BIO 139 5 Two camp meetings were planned for late spring in the North Pacific Conference, which comprised the State of Oregon and the Washington Territory. The first was to be east of the Cascade Mountains at Milton, May 20 to 31; the second, west of the mountains, June 9 to 15, in the vicinity of Salem. "Mrs. E. G. White will be present at both our camp meetings" read the notice in the April 22 issue of the Signs of the Times. "It will be a most favorable opportunity for all our brethren and sisters to become acquainted with her, and receive the valuable instruction she is able to give." After wrestling with the matter of the proposed trip for some days, she wrote to James: 3BIO 140 1 If the Lord places the burden on me I must go, however unpleasant I may regard the matter. I do not want to move one step farther than the Lord shall direct by His Holy Spirit. I fear sometimes it is a cowardly dread of the water that makes me not decide at once to go to Oregon. But I mean not to study my will but the will of God.... Oh, I tremble for myself, lest after I have preached to others, "I myself should be a castaway."--Letter 22, 1880. 3BIO 140 2 The Lord did place the burden on her. Three days later she wrote: "I shall go to Oregon the sixth of May--shall remain two months unless I see more clear light."--Letter 24, 1880. She made the trip, accompanied by Mary White and S. N. Haskell. They sailed from San Francisco on the steamer California, Thursday, May 6; they arrived at Portland Sunday morning, May 9 (The Signs of the Times, May 13, 1880), then hastened on up the Columbia River to eastern Oregon and Walla Walla. For a few days she and Haskell held meetings there, speaking Sabbath and Sunday, May 15 and 16. She also spoke in Walla Walla on three nights. This gave her a few days for her writing. The Milton Camp Meeting in Eastern Oregon 3BIO 140 3 Thursday the camp meeting near Milton opened with tents pitched in "Brother Nichols'" grove. "No pains were spared," reported Haskell, "to make the grounds pleasant and attractive."--Ibid., June 17, 1880. There were forty tents besides covered wagons, accommodating in all more than two hundred persons. On the two Sundays of the meeting, between a thousand and fifteen hundred crowded in. Ellen White participated actively in the various features of the program. A decision was reached at this meeting to divide the Oregon Conference, using the Cascade Range as the boundary. G. W. Colcord, sent by the General Conference to assist in the camp meeting, was elected president. Here Ellen White again met both A. T. Jones and W. L. Raymond, young ministers who would feature in later visits. She continued to push ahead with her writing, Mary White assisting her and also assisting in the meetings. Of her, Ellen wrote: 3BIO 140 4 She worked very very hard in many ways at the camp meeting, copying, cooking, playing the organ, acting for Willie in the Sabbath school work.--Letter 32, 1880. 3BIO 141 1 The journey back to Portland was by boat, on the Columbia River. Mrs. White felt honored to be assigned to the captain's table for meals (Ibid.) The Camp Meeting at Salem, Oregon 3BIO 141 2 Haskell's report concerning the meetings in western Oregon read: 3BIO 141 3 We left Milton, Monday, May 31, for western Oregon. Thursday night Sister White spoke to a crowded house at Beaverton; and in Portland, on the evening after the Sabbath, before the Temperance Society in the rooms of the Christian Association. On Sunday she spoke twice in the Methodist chapel. There are about twenty keeping the Sabbath in Portland; these are scattered over the city, and owing to distracting influences in the past, they have not held regular meetings.--The Signs of the Times, June 24, 1880. 3BIO 141 4 The May 6 issue of Signs announced concerning the plans for the Western Oregon camp meeting: 3BIO 141 5 It will be held in the city of Salem. It is a beautiful location. Marion Square is well set with shade trees, and the whole city will have an opportunity to hear, on the same ground where the truth was first proclaimed there.--Ibid. 3BIO 141 6 Twenty-five tents were pitched in the square, and the camp meeting opened Wednesday evening, June 9. The townspeople manifested a good interest. Of the closing meeting held on Tuesday evening, Ellen White wrote to Edson and Emma in Battle Creek: 3BIO 141 7 Last night, weak and trembling, I took the stand, but oh, what a solemn sense of the condition of the people and their unprepared state for the judgment--Letter 32a, 1880. 3BIO 141 8 The plan was that she and those with her would leave at once for California, but some of the Methodists who had heard her temperance address Sunday afternoon sent a request for her to speak on the subject in their church. How could she turn down such an "appeal from outsiders, prominent men," for her to remain over another week (Ibid.)? The meetings in the tent had created a deep interest; prejudice had disappeared. "Now we can do something," she declared. 3BIO 142 1 Haskell returned to California, but Ellen White and Mary remained for a week to fill the appointment in the Methodist church. She described the meeting in a letter to James: 3BIO 142 2 Sunday evening the Methodist church, a grand building, was well filled. I spoke to about seven hundred people who listened with deep interest. The Methodist minister thanked me for the discourse. The Methodist minister's wife and all seemed much pleased.--Letter 33a, 1880. 3BIO 142 3 And Ellen was pleased that a number of people remained after the meeting to chat with her. In her letter she said that "one of the Methodist ministers said to Brother Levitt that he regretted Mrs. White was not a staunch Methodist, for they would make her a bishop at once; she could do justice to the office."--Ibid. Monday night she and Mary left on the return trip to San Francisco. 3BIO 142 4 Between meetings she was busy writing, particularly for some of the workers in the Northwest. [Her messages of counsel and reproof written there and read to those involved, are found in Testimonies for the Church, 5:249-289, 298-309.] Return to Battle Creek (1880) 3BIO 142 5 For several weeks Ellen White labored in northern California, speaking several times in the tent in Chico. In her mind she debated as to whether she should remain in California or return East to attend the later camp meetings. Then she received a letter from James written July 21: 3BIO 142 6 My dear wife, the enclosed is a sample of the appeals that are coming to me for you to attend our camp meeting. Such appeals are coming to me from Maine to Dakota, and from Michigan to Kentucky. I have nothing to say, only that it seems to me that our testimony was never needed so much in the wide field as at the present time. 3BIO 142 7 From Oakland she responded by telegram that she expected to be in Battle Creek August 4. That would be on a Wednesday (The Review and Herald, July 29, 1880). 3BIO 143 1 With Lucinda Hall she took the train for the trip east on Monday, July 26. Traveling by "slow train"--it cost less--they were nine days on the way, arriving Wednesday noon (The Signs of the Times, August 26, 1880). Then at eight o'clock she, with her husband, caught the train for a two-hour trip to Jackson. They spent the night at the Palmer home and the next morning were on the train for Alma in central Michigan, arriving just before dark. Both immediately entered into the usual arduous camp meeting labor, Ellen White speaking the night they arrived. The Eastern Camp Meetings 3BIO 143 2 The next trip took them to the province of Quebec, Canada, where at Magog a camp meeting opened on Thursday, August 12. They did not arrive till Friday evening. White reported the grounds good, the weather fine, and non-Adventist attendance large and orderly (Ibid., September 2, 1880). About two thousand heard Ellen White's address on temperance Sunday afternoon. On Tuesday, the last day of the meeting, with a hundred believers present, Elder White led out in organizing "The Seventh-day Adventist Conference of the Province of Quebec." 3BIO 143 3 Through the rest of August and September James and Ellen White went week to week, from camp meeting to camp meeting, spending from three to five days at each, but always including Sabbath and Sunday: Waterville, Maine; West Boylston, Massachusetts; Morrisville, Vermont; Hornellsville, New York; Clyde, Ohio; Rochester, Indiana (attended by E. G. White only); and the national camp meeting at Battle Creek, Michigan, October 2 and 9. ------------------------Chapter 12--(1880) The Changing of the Guard 3BIO 144 1 While at the Magog camp meeting in Quebec, James White wrote an item for the Review: 3BIO 144 2 It was just fifteen years ago this morning, August 15, 1880, when enjoying our usual morning walk with Mrs. White, that in the act of opening a green ear of corn with the right hand, a stroke of paralysis crippled the hand that now traces these lines, and touched the brain to that degree that we could speak only the word, "Pray." Friends bowed around us in earnest prayer, and immediately the arm was restored to its natural feeling, and the hand and fingers could be moved clumsily. 3BIO 144 3 Each year, during the past fifteen, by the blessing of God, the hand that writes these words has become more natural. This wonderful restoration from paralysis, which came upon us in consequence of excessive labor and care in the cause of truth, has been the work of God in answer to the prayer of His people. 3BIO 144 4 The past fifteen years of our life have been marked with labor, care, and periods of illness and despondency. But God has been gracious. When we have fallen under affliction, His hand has lifted us up. When we have erred in our efforts to advance the cause of truth, the Lord has corrected in love and has reached down His arm to point the way and to sustain. God is good. Christ is worthy of all praise. We are unworthy of the care, love, and mercy of the Lord during the past fifteen years, which enables us to say, to the praise of God, August 15, 1880, we are free from pain and feebleness, and have been able to do as much work during the last, as any year of our life. 3BIO 145 1 And yet we feel a want of that spiritual life and power which the work of the times demands. We hunger and thirst for righteousness, and claim the promise "Ye shall be filled." Here we consecrate all to the cause of God. Will He accept the poor remnant of life? and permit us to finish our course with joy? Eternity will be none too long to give expression of gratitude for the privilege of laboring on in the work we entered upon in youth.--Aug. 26, 1880 3BIO 145 2 Although he knew it not, James was just entering the last year of his life. He was within a few days of turning 59; Ellen was 52. 3BIO 145 3 It was a time of mellowing for James White, but not always on an even plane. He sensed that he must lay off the burdens of leadership. His sometimes erratic movements and statements, and the light given to Ellen White in vision, as well as her own judgment, indicated clearly that the time had come. And James White tried. He had written to his wife a few weeks earlier: 3BIO 145 4 I shall ...do all I can to please God, please and relieve you, and serve the cause of God. I do not reject your appeals. I am confused. I shall wait, and pray till these matters become clear in my mind. 3BIO 145 5 The next day, July 15, he wrote to Willie: Where I have erred, help me to be right. I see my mistakes and am trying to rally. I need the help of yourself, Mother, and Haskell. 3BIO 145 6 The experience of attending the eastern camp meetings, in which both James and Ellen White had enjoyed good health, a hearty reception on the part of the people, and God's rich blessing in their ministry, had been exhilarating. At these meetings James White usually spoke Sabbath morning and Ellen White in the afternoon. She often closed her meeting with an altar call; this was followed by a social meeting in which the members bore their testimonies. James White usually spoke Sunday morning on some identifying doctrines of the church. On Sunday afternoon Ellen would usually present a powerful temperance address to audiences of from one thousand to four or five thousand, for people flocked to the Adventist campgrounds on Sundays. 3BIO 146 1 The reports appearing in the Review and the Signs frequently mentioned the part Ellen White took in the Sabbath school hour, speaking for fifteen or twenty minutes in a telling presentation of the mission of the Sabbath school, for Sabbath schools were just getting under way. They were well organized and enjoyed general acceptance. 3BIO 146 2 Several times in her letters Ellen White referred to a special burden she and she alone carried through some of these meetings, something from which she could seldom escape: 3BIO 146 3 I have had many individual testimonies to write which has been quite a heavy burden on me in addition to my labors in talking the truth.--Letter 41, 1880. 3BIO 146 4 She made reference to this work in a letter to Willie and Mary in California, reporting on the Vermont meeting: 3BIO 146 5 Friday night I bore my testimony with great power. It seemed to cut everything before it that night. Brother Stone was nearly all night in prayer in the grove, and Sabbath morning he made a most humble confession. I assure you there was a break in the camp.... We indeed had the best meeting we ever had in Vermont. 3BIO 146 6 I had some very bad, bad jobs to perform. I took Brother Bean and wife and talked to them very plain. They did not rise up against it. I cried myself, could not help it.--Letter 42, 1880. 3BIO 146 7 But she could report, "Every camp meeting has been good. Father has labored well and has been very pleasant. I am satisfied it was my duty to come east. We have attended six camp meetings."--Letter 41, 1880. When she wrote this several meetings were yet ahead; the season would close with the national camp meeting in Michigan, accompanied by the General Conference session. Nearly all published accounts of the camp meetings reported that each had the largest attendance ever. Potentially Difficult Times 3BIO 146 8 As the time neared for the General Conference session with its election of officers and committees, the White household experienced some tense moments. James was trying to divest himself of responsibilities. Two weeks before the session opened Ellen wrote to the children in California: 3BIO 147 1 Father at times seems to be seeing himself, then he will rouse up and make his stand, but I shall keep straight if God will help me.--Letter 41, 1880. 3BIO 147 2 She declared that she had "stood firm as a rock to principle." In her next letter, mailed before leaving Battle Creek for the Indiana camp meeting, she seemed relieved as she wrote: 3BIO 147 3 Father decided to remain and prepare for the camp meeting [and General Conference session held in connection with it]. He seems now to be in an excellent state of mind. While in Ohio we had several earnest and important talks. Also one since we came to Battle Creek. 3BIO 147 4 Father has already sent in his resignation of every office except his connection with the publishing work. I think there will be no disagreeable issue.--Letter 42, 1880. The Election of General Conference Officers 3BIO 147 5 The national camp meeting opened on schedule on September 28. The first meeting of the General Conference session was held on Wednesday afternoon, October 6. 3BIO 147 6 As President of the General Conference, James White was in the chair. Twenty delegates were present, and by vote of the conference their number was increased to thirty-eight by drawing in from those present several from conferences who had limited delegations. The appropriate committees were appointed. 3BIO 147 7 Monday morning, October 11, the nominating committee reported with the following recommendations: For president, George I. Butler. For secretary, Uriah Smith. For treasurer, Mrs. M. J. Chapman. For Conference Committee, G. I. Butler, S. N. Haskell, and H. W. Kellogg. 3BIO 147 8 James White, serving as chairman of the meeting, called for the vote. "The nominees were ...unanimously elected."--The Review and Herald, October 14, 1880. 3BIO 148 1 There was no issue. 3BIO 148 2 Of the eleven organizations meeting during the session, the name of James White was brought in to head only one--The SDA Publishing Association. The other business of the General Conference session was quite routine, with all the business completed in just four meetings. In reporting the combined camp meeting-General Conference session, Uriah Smith noted: 3BIO 148 3 A few days of serious illness on the part of Sister White, in the midst of the meeting, caused some anxiety and depression for the time on the part of many. But as prayer was offered in her behalf, she was remarkably relieved, and enabled to labor again in her usual strength before the meeting closed.--Ibid., October 21, 1880 3BIO 148 4 As Ellen White wrote to her children on the Pacific Coast, she gave some interesting details of being healed on Sabbath morning and of her ministry later that day: 3BIO 148 5 I spoke about twenty minutes when strength came to me and the power of God rested upon me and also upon the congregation. This was a great victory. I called them forward and hundreds came seeking the Lord. I am a new woman. God has indeed wrought for me. I also spoke Sunday afternoon to the large crowd.--Letter 43, 1880. 3BIO 148 6 She added, "Father has laid off every responsibility except president of the [SDA] Publishing Association. And he has done it well, too."--Ibid. James and Ellen White Plan for the Future 3BIO 148 7 Now James and Ellen turned their thoughts to the future. On Wednesday, October 14, she wrote: 3BIO 148 8 We are now deciding to spend this winter and next summer in preparing books. First I get articles prepared for Signs. 2. I get out articles for private testimony, health institutions. 3. Get out Testimony No. 30. 4. Letters to her children by a mother. 5. [Spirit of Prophecy] Volume 4. 6. Life of Christ, both books, the most sharp and interesting matter in one large book for canvassers to use for public sale. 3BIO 149 1 So you see we have work to do. We dare not go south and will remain here this winter in Michigan. In summer we may go to Colorado. Thus you see how matters stand. Our time now must be in production of books before we get unable to use the pen.--Letter 43, 1880. 3BIO 149 2 They instituted an immediate search for a place to make their home for the year before them. They looked at a three-acre property in Grand Ledge, but it did not suit. The house was run down. "I would rather have occupied our Healdsburg home, much rather," but it did not seem a good time to go to California. They finally settled on a three-story, well-built brick home on a thirty-acre tract of land between the city of Battle Creek and Goguac Lake, a mile from the city. It could be secured for $6,000. It stood on a prominence overlooking Battle Creek, and on it was a young orchard of 225 trees--apples, pears, peaches, and cherries (JW to WCW, November 3, 1880)--and an attractive ten-acre oak grove. The 10-year-old house, explained Ellen, had "all the advantages of a country residence." 3BIO 149 3 First floor has a parlor twelve by twenty-two, most thoroughly finished...; hall and front door, sitting room, twelve by seventeen; kitchen, fifteen by fifteen; buttery, twelve by twelve; bedroom, twelve by twelve. There is a well on the doorsteps one hundred feet deep; a cellar stoned up and plastered rough all over--an excellent cellar, and an immense cistern.... 3BIO 149 4 There is a good barn, and plenty of land to cultivate, pasturage for cow and horses. A living stream runs through one corner of the field for pasture. Now you have our future home.--Letter 45b, 1880. 3BIO 149 5 They moved in on Sunday, December 19. Observing that it would soon be Christmas, Ellen noted in a letter to a friend: "My Christmas will be spent in seeking Jesus to be a welcome guest in my heart. His presence will drive all the shadows away."--Letter 51, 1880. Attending to Literary Work 3BIO 150 1 There was hardly a wasted hour in Ellen White's life. She learned early that serving as an effectual channel of communication for the Lord called for a total dedication. Often she had weeks and months of diligent work before her, just to convey to individuals the messages the Lord gave her for them. There was also a backlog of articles to be written for the Review and the Signs, and book preparation. While she was at home she spent almost every moment available in writing, except when she was ill--and this biographical account has minimized reference to such. She wrote on trains and in boats, while traveling by carriage, and sometimes during camp meetings, at a table in front of the pulpit. To introduce in chapter after chapter of this biography the references to her writing would be redundant; the work was, however, always with her. 3BIO 150 2 For instance, in 1879 the Review carried eight E. G. White articles, and the Signs, fifty-five. The eight in the Review represented new material. In the Signs some were new materials entirely; a few were reprints of Review or earlier Signs articles. But the majority constituted the early part of the great controversy story, as given in Spirit of Prophecy, volume 1, published in 1870. When the articles appeared in the Signs, such expressions as "I saw," et cetera, were left out. She often enlarged the story through new writing. This formed the basis for the later Patriarchs and Prophets. 3BIO 150 3 This program continued through 1880, with sixty-six articles of about the same mix. There was also the writing for the last part of the 192-page Testimony 28, and Testimony 29, of the same size. In 1880 her 19 Review articles, many of them drawn from the newly published Testimonies, were given front-page status. 3BIO 150 4 While still in Texas in mid-January, 1879, with Marian Davis at hand to assist, she began work on Spirit of Prophecy, volume 4, work that would continue off and on for the next four years (JW to WCW, January 17, 1879). Early in 1880 she expressed the desire to take the little book Appeal to Youth, which was out of print, and enlarge it to include other letters written to Edson and William. She wrote to Edson in California on January 29, 1880, asking him to return by express mail all her letters to him, explaining: 3BIO 150 5 I can then make selections from them which will be for the interest of the book.... I want letters, all letters, as soon as you can conveniently send them. I shall put nothing in the book but that which you would have no objections to.--Letter 56, 1880. Life Sketches of Elder James White and His Wife, Mrs. Ellen G. White 3BIO 151 1 Ellen White's rather sudden trip to the West Coast in early 1880 precluded her pursuing her plans for Appeal to Youth. In fact, work on the project was delayed almost a year. In the meantime, James White was pulling together the materials for a 416-page volume that would have the extended title Life Sketches, Ancestry, Early Life, Christian Experience, and Extensive Labors of Elder James White and His Wife, Mrs. Ellen G. White, usually referred to just as Life Sketches, 1880 edition. It was made up of two autobiographical works edited and amplified, the 1868 book Life Incidents, by James White, and Ellen White's Spiritual Gifts,, volume II, specifically entitled My Christian Experience, Views, and Labors in Connection With the Rise and Progress of the Third Angel's Message. In the new and enlarged work, 125 pages are given to James White and almost two hundred pages to Ellen White, followed by nearly one hundred pages of material that are "sketches of the rise and progress of the cause of present truth, presenting a brief history of our publishing work, the tract work, the Sanitarium, and the college" (The Signs of the Times, July 15, 1880). 3BIO 151 2 The unique volume is described in one of the notices announcing its publication: 3BIO 151 3 Those who do not understand the history of the great Advent Movement from 1843 to the present time cannot fail to be interested and instructed by the reading of this book. It contains the only detailed account of the rise and progress of the work of the Seventh-day Adventists in the third angel's message.--Ibid., June 24, 1880 3BIO 151 4 It was one of the first volumes issued by the Review and Herald with illustrations. These consisted of steel engravings of the publishing houses east and west, the college building, Battle Creek Sanitarium, the Tabernacle, and the subjects of the biographical work, James and Ellen White. 3BIO 151 5 With the national camp meeting and the General Conference session over, Ellen White was eager to get to a book that, while it was in preparation, carried the title "Mother's Influence, or Letters to her Children by a Christian Mother." 3BIO 152 1 Having just purchased the new brick house and settled in for a winter of writing, she hastened off letters to Oakland. One gave some insights into how she intended to work on a volume that was never finished, as well as other book manuscripts: 3BIO 152 2 We are now very busy in selecting pieces from letters. I am also writing for Signs. Mary, will you search carefully all the letters in that small trunk and send me those I may need? 3BIO 152 3 There is a book of mine in the office by Harriet Beecher Stowe, and there are books on mothers' duties and home influences--anything of this character from which I can intersperse nice selections, with my preface or introduction, [A rather unusual procedure for Ellen White, but one that she employed while furnishing copy over a period of three years in the early 1870's for what was titled "Mrs. White's department" in the health reformer.] in regard to mothers' duties. You will please send these books of mine that will be an assistance to me.--Letter 45c, 1880. 3BIO 152 4 But her plans for the winter's work were rudely broken on New Year's Day. Going by sleigh to a vesper meeting in the Tabernacle, she fell, tearing loose the ligaments in her ankle. 3BIO 152 5 For more than four months she was on crutches, and was quite miserable; her pen largely laid aside. She did fill a speaking appointment at the Tabernacle on Sabbath morning, January 15. Late in March she was able to resume her public ministry with services in the Tabernacle and outlying churches (The Review and Herald, January 18, 1881; Ibid., April 5, 1881; Ibid., April 12, 1881). Canright's 1880 Defection 3BIO 152 6 While Ellen was recovering at their Battle Creek home, James White made a trip to New York City in the interests of securing new printing plates for the engraving "The Way of Life." He took D. M. Canright with him in an effort to encourage him back into active ministry. Canright was a man whose abilities were much admired by James White and Seventh-day Adventist Church members. He was an energetic and successful evangelist, and more recently called to the presidency of the Ohio Conference; he was a good executive. But in the summer of 1880, feeling that he could reach a higher point of popularity if preaching for some other religious group, Canright faltered, withdrew from the ministry, and for a time even gave up the Sabbath (Carrie Johnson, I Was Canright's Secretary, pp. 56-61). In time, however, as in some similar experience in the past, his counseling with G. I. Butler led him to reexamine the pillars of Seventh-day Adventism and its firm foundation and make himself available again for the ministry. 3BIO 153 1 James White was pleased with the recovery Canright was making. Writing from New York City to Ellen on February 4, 1881, he reported: "Elder Canright is doing splendid in getting on the track." On February 17 he reported to W. C. White on the trip mentioned: "Elder Canright went with me, and I am glad to report him on better ground than ever before." 3BIO 153 2 White's confidence in Canright, a man he had long admired, grew rapidly, until within a short time he was a trusted confidant. This was a result, no doubt, of the fact that White's former associates, not in church leadership, sought his counsel less and less. In fact, in an ill-advised letter to Canright, dated May 24, 1881, James White, after discussing problems, declared: 3BIO 153 3 I want you to unite with me, and in a proper manner, and in the fear of God let us help matters. It is time there was a change in the officers of the General Conference. I trust that if we are true and faithful, the Lord will be pleased that we should constitute two of that board. 3BIO 153 4 However, Ellen White entertained some misgivings concerning Canright, as expressed in a letter to Haskell on June 28, 1881. Discussing camp meeting help, she wrote, "I am really somewhat afraid of Elder Canright's position."--Letter 2, 1881. 3BIO 153 5 This was a difficult time for James White, and for Ellen White, who tried desperately to keep things on an even keel. ------------------------Chapter 13--(1881) Wrestling With the Problems of Retirement 3BIO 154 1 Although James White was theoretically in agreement with the idea that he should step aside and let others carry the burden of leadership in the church, it was not easy for him to stand back and have no say in what should be done and how. He was distressed when he saw moves made in administrative lines that he felt could result in failure or would injure the cause. 3BIO 154 2 He buried himself in writing and in doing chores on the little farm and about the new home. He still held the position of editor in chief of the Review and Herald, and this kept the way open for him to speak to the church each week in reports and editorials. But why, he pondered and fretted, didn't the members of the General Conference Committee consult with him, and why didn't Willie, in Oakland? On the day he bought the new home, and less than a month since the changing of the guard at the General Conference session, Ellen White urged Willie: 3BIO 154 3 Please write to Father. Write freely. Show that you have some confidence in him. He is doing well. Is cheerful and kind. He feels that everything is kept from him by you and Haskell. He has some strong battles with himself.--Letter 45b, 1880. 3BIO 154 4 Two weeks later (November 17), in writing of her husband's experience to Haskell, perhaps the most influential of the three-member General Conference Committee, she said: 3BIO 154 5 I see that his mind on Bible subjects is clear and powerful. His foresight and discrimination on the truth was never better. His health is good. He could never serve the cause better than now if he viewed all things clearly.... He feels that you keep all your matters shut up to yourself, and your propositions and plans are to be published without due consideration and consultation. If you could be together to decide your plans, it would be better. If you would show confidence in my husband, it would help him.--Letter 3, 1880. 3BIO 155 1 Moving more in a pastoral role, James White frequently spoke in the Tabernacle. He occasionally baptized new converts and performed marriages. Among these was the marriage of the man to become widely known for his cornflakes, W. K. Kellogg, marrying Ella Davis. She was a sister to Marian, who assisted Ellen White in her literary work. 3BIO 155 2 Ellen's insight penetrated her husband's situation; in writing a message of caution on November 8, 1880, to Haskell, she declared: 3BIO 155 3 The only reason that my husband's influence today is not what God designed it should be is because he was not patient, kind, and was overbearing. Severity and too much dictation became interwoven with his character. You have seen and felt it. Others have felt it. 3BIO 155 4 Then in warning and explanation she continued: You, my brother, are in danger of failing just where he has failed.... The position of my husband, his age, his affliction, the great work he has done in the cause and work of God, have so fastened him in the affections of his brethren that many things he might say that savor of sharpness would be overlooked in him, that would not be regarded in the same light if spoken by younger ministers.--Letter 2, 1880. 3BIO 155 5 Correspondence reveals that the early months of 1881 continued to be difficult. On April 22 she wrote freely of what she and James were considering: they would drop everything in Battle Creek and go to Colorado, where they could live and work without discouragements. If they were to continue in Michigan and James was to "labor ever so faithfully," she saw as the results: 3BIO 156 1 All he would do would be criticized, and suspicions that had no foundation would be created if he did his best. And I should be held in the very same light by those who are on the doubting side of the Testimonies. I think that the future year's labor would be lost.... 3BIO 156 2 Now we shall leave for Colorado in a few weeks. I feel powerless to try to help anywhere. My husband's course, you well know, I have had no sympathy with. But at the same time if I speak the very things shown, it might appear that I was favoring his ideas. I feel sad, hedged in completely, and I will go away.... He has injured his influence, and if he goes now, others will take some responsibilities in regard to Battle Creek to set things in order.... 3BIO 156 3 As things now stand we can do nothing. We will take our things away. If James remains here he will take more or less responsibilities and he will become entangled in matters and things that he cannot help.--Letter 1, 1881. 3BIO 156 4 But the proposed trip did not materialize. For Ellen it continued to be an almost prostrating situation. On April 19 she wrote to the children in the West: 3BIO 156 5 I cannot see any way to help matters here at Battle Creek. I will not afflict my soul so much that I cannot do anything. I just wait and pray, doing my work in humbleness of mind and in quietness of spirit and say little about things. I have increased courage as I do this.... 3BIO 156 6 I dare not give counsel, even to my brethren. It is a perilous time. There was never such a state of things as now in Battle Creek. But we may be brought still lower before God will reach down His arm to lift us up. We need to feel and sense our weakness and feel our great need of help from God before help will come. 3BIO 156 7 When one poor mortal will try to stand under heavy burdens as though he must carry them or everything perish, he will be crushed under them and find, after all, God did not want him to make himself the burden-bearer. But when we lay these burdens upon Jesus and then do what little we can in His strength and not feel that everything depends on us, we can keep serenity of mind, calmness of spirit, and shall be in a condition to do much more effective service.--Letter 3b, 1881. 3BIO 157 1 James found satisfaction in visiting and mingling with the members. These loved and respected him, and were less concerned than the leaders in Battle Creek with his sometimes erratic movements. With the aid of Addie and May Walling, Ellen kept house in the big brick home and did a little writing. On a few occasions, as her ankle recovered from the accident, she accompanied her husband on his visits to nearby churches and to one or two weekend tent meetings he arranged for (The Review and Herald, June 7, 1881). Concern for Edson 3BIO 157 2 Ellen White felt considerable anxiety for Edson. He had returned from Oakland to Battle Creek, purchased a modest home, and was devoting his time to Sabbath school work, with which he was officially connected. She feared for his negative influence, for it seems he had not become any more responsible financially than when he was managing the publishing house in Oakland. In one letter to him, written April 22, 1881, she made it clear that the counsels and cautions given to him in her letters did not originate with her but from a higher source, the Lord Himself: 3BIO 157 3 Now, Edson, will you please read over the cautions given you of the Lord. Do not think your mother deceived and too cautious, exaggerating matters. I know your dangers; I know the power of habit upon you.... I thought your first anxiety would be to get out of debt.... 3BIO 157 4 Now, my son, consider the warnings given you of God. Are these to be set aside and wholly disregarded? ...I beg of you, for your mother's reputation, for your wife's sake, and for Christ's sake, to develop more caution and economy of character. I have felt bad to see the testimonies of caution and reproof have so little weight with you. Your failures in the past were in consequence of indulging your own ideas and plans just as you are doing now, without moving safely and surely. ... 3BIO 157 5 God is bringing you over the ground again, testing, proving you. Will you withstand temptation and, as tried gold, endure the test?--Letter 3a, 1881. 3BIO 158 1 With the coming of spring she was eager to get out into the flower beds. She wrote to Mary in Oakland: "I have a favor to ask of you. Will you get a small box and put in it small pink roots and slips, a few choice rose cuttings, fuchsia, and geraniums, and send [it to] me?"--Letter 3b, 1881. Still waiting for the package she hoped Mary would send, she wrote on May 15: 3BIO 158 2 We have the most beautiful situation in Michigan.... I have been gathering up shrubs and flowers until we have quite a garden. Peonies, I have a large number of them; hope to get California pinks. I want to get some of that green bordering we get from Sister Rollin.... I wish I had some seeds from California.--Letter 4a, 1881. 3BIO 158 3 It was a joy to Ellen White to be sufficiently recovered to be able to tend the garden a bit and to get back to her writing. The 1881 Camp Meetings After All 3BIO 158 4 Although James White had given word in the Review when the camp meeting season opened that "Mrs. White is not in a condition of health to go the rounds of camp meetings as in year past" (The Review and Herald, May 24, 1881), she did consent to make an attempt to attend the early Michigan camp meeting at Spring Arbor, some fifty miles east of Battle Creek, near Jackson. It opened on Wednesday, June 1, but Ellen White, pressed for breath and feeling too ill to go into a series of meetings, stopped off with an Adventist family near the campgrounds. Early Sabbath morning James went to the grounds alone. Of her experience that day she wrote Willie and Mary in Oakland: 3BIO 158 5 I knelt with Brother Weed's family and felt that God indited prayer. I importuned the Lord for help, for light, for strength to bear my testimony to the people of God. Light came. I went upon the ground and spoke to a large congregation with great power and clearness. I endured the effort. Sunday I spoke in the afternoon upon temperance and was so much encouraged that I left appointment for evening and spoke in the evening.--Letter 5a, 1881. 3BIO 158 6 James reported that at that evening meeting his wife addressed the people "with clearness, point, and power, probably equal to any effort of her life" (The Review and Herald, June 7, 1881). Tuesday morning the deep impression came to her distinctly, "Go to Iowa; I have a work for you to do." The Iowa camp meeting would open on Thursday. "I should as soon have thought of going to Europe," she commented, "but I told your father my convictions, that I should go with him or alone. He seemed surprised and said, 'We will go.'"--Letter 5a, 1881. 3BIO 159 1 The camp meeting was to be held at Des Moines, opening Thursday, June 9. James and Ellen White arrived about noon on Friday. G. B. Starr, a young minister at the meeting, told of how on arrival Ellen White declared, "Well, we are here at the Lord's bidding, for what special purpose we do not know, but we shall doubtless know as the meeting progresses."--In DF 274, "The Des Moines, Iowa, Temperance Experience." Both James and Ellen White threw themselves wholeheartedly into ministry, with Ellen White speaking several times, but particularly on Sunday afternoon addressing the people with "great freedom." 3BIO 159 2 A heavy rainstorm came up, calling for extra effort on her part to make the people hear. Following the meeting she went to her tent, bathed, and retired early for the night. She reported what then transpired: 3BIO 159 3 In one hour, a message came for me to repair to the tent and speak to some points introduced in their business meetings, upon the right of voting in favor of prohibition. I dressed and spoke to them about twenty minutes, and then returned to the tent.--Letter 5, 1881. 3BIO 159 4 The issue under discussion was on the matter of voting for prohibition. Twenty-six years later, G. B. Starr, laboring in Australia, was confronted with a similar question. He called to mind how Ellen White, at the Iowa meeting, related a dream in which she seemed to be in a large gathering where the temperance movement was being discussed. A fine-looking man with pen in hand was circulating a temperance pledge, but none would sign. As the visitor was leaving, he turned and said: 3BIO 159 5 God designs to help the people in a great movement on this subject. He also designed that you, as a people, should be the head and not the tail in the movement; but now the position you have taken will place you at the tail.--In DF 274, "The Des Moines, Iowa, Temperance Experience." 3BIO 160 1 "'Shall we vote for prohibition?' she asked. 'Yes, to a man, everywhere,' she replied, 'and perhaps I shall shock some of you if I say, If necessary, vote on the Sabbath day for prohibition if you cannot at any other time.'"-- Ibid. 3BIO 160 2 Writing of the experience--in an account Ellen White endorsed--Starr declared: 3BIO 160 3 I can testify that the effect of the relation of that dream was electrical upon the whole conference. A convincing power attended it, and I saw for the first time the unifying power of the gift of prophecy in the church.-- Ibid. 3BIO 160 4 Before the Whites came onto the grounds in Iowa, an action had been taken at the business meeting, leaving out the words "by vote." Apparently Ellen White's Sunday afternoon address--which, if it ran true to form, was on temperance--led to a reopening of the question, and the call upon Ellen White for counsel. The action, passed after she gave counsel, read: 3BIO 160 5 Resolved, That we express our deep interest in the temperance movement now going forward in this State; and that we instruct all our ministers to use their influence among our churches and with the people at large to induce them to put forth every consistent effort, by personal labor, and at the ballot box, in favor of the prohibitory amendment of the Constitution, which the friends of temperance are seeking to secure.--The Review and Herald, July 5, 1881. 3BIO 160 6 From Iowa, James and Ellen White went to the Wisconsin camp meeting. It was their plan to attend the Minnesota meeting also, but division of feelings between Butler and Haskell on the one hand, and James White on the other, led the Whites to withdraw instead and hasten back from Wisconsin to Battle Creek. It had been Ellen's hope that as she and James attended these camp meetings there could be a drawing together and reconciliation. 3BIO 160 7 There was another matter that also gave her deep concern. This was that the two leading men in the General Conference were doing little to exert a right influence on the Sanitarium, which she mentioned as being "managed by one man's mind and one man's judgment" and that man veering from the "light God has given" (Letter 8, 1881). Taking the several situations into account, she wrote Butler and Haskell, expressing her distress and concern: 3BIO 161 1 The little interest that has been manifested to see eye to eye by the leaders terrifies me. If God can sanction this lack of harmony, then He has never spoken by me.--Ibid. 3BIO 161 2 The enervating experiences through which she was passing did not, however, deter Ellen White in her usual writing. "I am now settled," she told Haskell, "and have begun to complete volume 4, Spirit of Prophecy. I have great freedom in writing and great freedom in speaking to the people."--Letter 2, 1881. A Significant Dream 3BIO 161 3 It must have been at about this time that she had a significant dream. Its symbolism is most interesting. She wrote of it thus: 3BIO 161 4 I had a dream. I saw Dr. Kellogg in close conversation with men and with ministers. He adroitly would make statements born of suspicion and imagination to draw them out, and then would gain expression from them, while I saw him clap his hands over something very eagerly. I felt a pang of anguish at heart as I saw this going on. 3BIO 161 5 I saw in my dream yourself [probably Haskell] and Elder Butler in conversation with him. You made statements to him which he seemed to grasp with avidity, and close his hand over something in it. I then saw him go to his room, and there upon the floor was a pile of stones systematically laid up, stone upon stone. He placed the additional stones on the pile and counted them up. Every stone had a name--some report gathered up--and every stone was numbered. 3BIO 161 6 The young man who often instructs me came and looked upon the pile of stones with grief and indignation, and inquired what he had and what he purposed to do with them. The doctor looked up with a sharp, gratified laugh. "These are the mistakes of Elder White. I am going to stone him with them, stone him to death." 3BIO 162 1 The young man said, "You are bringing back the stoning system, are you? You are worse than the ancient Pharisees. Who gave you this work to do? The Lord raised you up, the Lord entrusted you with a special work. The Lord has sustained you in a most remarkable manner, but it was not for you to degrade your powers for this kind of work. Satan is an accuser of the brethren." 3BIO 162 2 I thought the doctor seemed very defiant and determined. Said he, "Elder White is trying to tear us to pieces. He is working against us, and to save our reputation and life, we must work against him. I shall use every stone to the last pebble here upon this floor to kill him. This is only self-defense, a disagreeable necessity." 3BIO 162 3 And then said the young man solemnly, "What have you gained? Have you in the act righted your wrongs? Have you opened your heart to Jesus Christ, and does He sit there enthroned? Who occupies the citadel of the soul under this administration of the stoning system?" ... 3BIO 162 4 I then saw my husband engaged in a similar work, gathering stones, making a pile and ready to begin the stoning system. Similar words were repeated to him with additional injunctions, and I awoke.--Manuscript 2, 1880. Times of Contemplation and Dedication 3BIO 162 5 Through late June and into July, James and Ellen White continued their ministry in Battle Creek--James, through his editorials and back-page notes in the Review, Ellen, with her writing; the two united in efforts in the Battle Creek Tabernacle church. Often they repaired to the grove near their home for seasons of prayer. One particular occasion Ellen White especially remembered: 3BIO 162 6 While walking to the usual place for prayer, he stopped abruptly; his face was very pale, and he said, "A deep solemnity is upon my spirit. I am not discouraged, but I feel that some change is about to take place in affairs that concern myself and you. What if you should not live? Oh, this cannot be! God has a work for you to do.... It continues so long that I feel much anxiety as to the result. I feel a sense of danger, and with it comes an unutterable longing for the special blessing of God, an assurance that all my sins are washed away by the blood of Christ. I confess my errors, and ask your forgiveness for any word or act that has caused you sorrow. There must be nothing to hinder our prayers. Everything must be right between us, and between ourselves and God."--Manuscript 6, 1881 (see also In Memoriam. A Sketch of the Last Sickness and Death of Elder James White, p. 47). 3BIO 163 1 On one occasion, as Ellen White urged her husband to seek a field of labor where he would be released from the burdens that came to him in Battle Creek, he spoke of various matters that required attention before they could leave, duties that someone must do. Then with deep feeling he inquired: 3BIO 163 2 "Where are the men to do this work? Where are those who will have an unselfish interest in our institutions, and who will stand for the right, unaffected by any influence with which they may come in contact?"--In Memoriam: A Sketch of the Last Sickness and Death of Elder James White, 45. 3BIO 163 3 With tears he expressed his anxiety for the institutions in Battle Creek. He said: 3BIO 163 4 "My life has been given to the upbuilding of these institutions. It seems like death to leave them. They are as my children, and I cannot separate my interest from them. These institutions are the Lord's instrumentalities to do a specific work. Satan seeks to hinder and defeat every means by which the Lord is working for the salvation of men. If the great adversary can mold these institutions according to the world's standard, his object is gained. It is my greatest anxiety to have the right men in the right place. If those who stand in responsible positions are weak in moral power, and vacillating in principle, inclined to lead toward the world, there are enough who will be led. Evil influences must not prevail. I would rather die than live to see these institutions mismanaged, or turned aside from the purpose for which they were brought into existence."--Ibid. 3BIO 163 5 Uriah Smith, resident editor of the Review and Herald and James White's closest associate in the work of the church, had labored at his side for nearly three decades. Smith was well aware of the bruising conflicts; indeed, they had been out in the open for a year or two. He viewed the situation in the light of White's total dedication to the cause of God. Understandingly he declared: 3BIO 164 1 Some have thought that he was deficient in social qualities, and sometimes rigid, harsh, and unjust, even toward his best friends. But these feelings, we are persuaded, come from a failure to comprehend one of the strongest traits in his character, which was his preeminent love for the cause in which he was engaged. To that he subordinated all else; for that he was willing to renounce home and friends. 3BIO 164 2 No man would have been more glad than he to enjoy continuously the pleasures of domestic and social life, and the intercourse of friends, had he not thought that integrity to the cause called him to take a different course. But when this was the case, the voice of duty was first and all else was secondary. Some in whose natures this principle is lacking cannot comprehend the actions of a man who is governed by such motives. But how would any man be fitted, without such an element as this in his character, to be conservator of the interests of any cause whatever?--Ibid., 34, 35. 3BIO 164 3 On July 8, Ellen White wrote nine pages in defense of her husband, reviewing some history to set the record straight. An Overwhelming Burden for Battle Creek 3BIO 164 4 Suffering from the excessive heat of the summer, early in July Ellen White proposed to seek a climate where she could work to better advantage, most likely Colorado (The Review and Herald, July 19, 1881). Then a sense of the condition of the cause in Battle Creek, and especially of the youth, rolled upon her with such force that she gave up any plan to leave. She determined to devote her strength to the work there. Smith states: 3BIO 164 5 On making this decision, she felt at once a marked return of bodily and mental vigor, giving good evidence that this determination was in the line of duty.--Ibid. 3BIO 164 6 Taking the lead, she spoke in the Tabernacle on Thursday evening, July 14, and again Friday evening. She also took the Sabbath services both morning and afternoon. "The Lord gave me a message for the people," she wrote to William and Mary in Oakland. "They were stirred."--Letter 8a, 1881. 3BIO 165 1 She mentioned what, under the circumstances, must have been a significant meeting that most likely took place late Sabbath afternoon, July 16, or the evening after the Sabbath. Of this she said, "I read a large number of pages to Dr. Kellogg and Father."Just what she read and said is not disclosed, but no doubt she told of the dream wherein they had gathered stones to be used in stoning each other. She gave an interesting account of the momentous week that followed in Battle Creek: 3BIO 165 2 Sunday night I spoke to the office workers. Here I had special freedom. Monday night, meetings again in Tabernacle; Tuesday night I called all the responsible men of church and institutions and read the document I had written expressly for the benefit of Dr. Kellogg and Father; Wednesday night, meeting in Tabernacle.--Ibid. 3BIO 165 3 As Uriah Smith brought to a close his Review and Herald report of the good work done in Battle Creek, he exclaimed: 3BIO 165 4 Oh, that all might be enabled to heed the good words of counsel and admonition! Then would the spirit of religion revive in all our hearts, and the cause of Christ would flourish in our midst.--The Review and Herald, July 19, 1881. 3BIO 165 5 Ellen White gave an account of her personal experience in a letter to her children in the West: 3BIO 165 6 Up to the time I had commenced this work I was sick, but the Lord gave me strength. I did not get to rest until near midnight, and labored all through the day, writing. Wednesday night I felt I must have rest. A nervous twitching seized my thumb and I could have no control over it. It jerked continually. I feared paralysis.--Letter 8a, 1881. The Carriage Trip to Charlotte 3BIO 165 7 An invitation to spend a weekend at Charlotte, thirty miles northeast of Battle Creek, had come to the Whites. A. O. Burrill was holding evangelistic tent meetings there. James was glad that he had given word that he and his wife would drive over, for it would give her the change and rest she needed. The weekend activities were like a camp meeting. James White spoke three times and Ellen four. Many from the community attended the meetings. There was none of the strain of the preceding week in Battle Creek, and Ellen claimed she gained some rest (The Review and Herald, July 26, 1881; Letter 8a, 1881). Not long after this carriage trip she recalled their conversation as they drove through the countryside: 3BIO 166 1 My husband seemed cheerful, yet a feeling of solemnity rested upon him. He repeatedly praised the Lord for mercies and blessings received, and freely expressed his own feelings concerning the past and the future: ..."The future seems cloudy and uncertain, but the Lord would not have us distressed over these things. When trouble comes, He will give us grace to endure it. What the Lord has been to us, and what He has done for us, should make us so grateful that we would never murmur or complain. 3BIO 166 2 "Our labors, burdens, and sacrifices will never be fully appreciated by all. I see that I have lost my peace of mind and the blessing of God by permitting myself to be troubled by these things. It has seemed hard to me that my motives should be misjudged, and that my best efforts to help, encourage, and strengthen my brethren should again and again be turned against me, but I should have remembered Jesus and His disappointments.... 3BIO 166 3 "Had I ever left all my perplexities with the Lord, thinking less of what others said and did against me, I should have had more peace and joy. I will now seek first to guard myself that I offend not in word or deed, and to help my brethren make straight paths for their feet. I will not stop to mourn over any wrong done to me. I have expected more of men than I ought. I love God and His work, and I love my brethren, also."--Manuscript 6, 1881 (see also In Memoriam, pp. 50, 51). 3BIO 166 4 Returning to their comfortable Battle Creek home on Wednesday, July 27, they picked up their tasks there. One of the first things Ellen White did that day was to write to the children in California of the experience of the past two weeks and of the meeting she and James had with Dr. Kellogg. "I have been alarmed at the state of things," she wrote, but was glad to add: 3BIO 167 1 I think Father views matters in a different light. In some things I think he is striving hard for the Spirit of God. He seems more humble, more guarded in words and actions. He has a hard battle before him. I shall help him all I can.... 3BIO 167 2 I have felt crushed and heartbroken for months, but I have laid my burden on my Saviour and I shall no longer be like a bruised reed.--Letter 8, 1881. 3BIO 167 3 As the new week dawned they were looking forward to more labor in the field. The Review of August 2 carried the following back-page note signed by both James and Ellen White: 3BIO 167 4 The Eastern Camp Meetings: We have been urged to attend the camp meetings to be holden at Magog, P.Q. [Province of Quebec], Morrisville, Vermont, and Waterville, Maine. We shall attend these meetings, and others, as the providence of God opens the way for us, and we have health and strength to labor. 3BIO 167 5 But James and Ellen were not at these meetings. Instead, the next issue of the Review carried the notice of James White's death. ------------------------Chapter 14--(1881) The Tired Warrior at Rest 3BIO 168 1 On the balmy afternoon of the Sabbath, August 6, quite a large number of solemn-faced Adventists residing in Battle Creek drifted to the grounds of the Sanitarium and milled around the lobby of the main building. They had come to keep vigil for James White. These were his friends, those with whom he had worked, and members of the church he had pastored. They had come knowing that James White, critically ill at the Sanitarium, had just taken a serious turn for the worse. In the early afternoon the report was whispered that he was unconscious and very near death's door. Not a few were seen to furtively wipe away tears. It was all so sudden, so tragic. 3BIO 168 2 Just a week before, they had seen him accompanying his wife to the Tabernacle and join her on the platform. Now, any moment he would breathe his last. They felt they must be near. At five-fifteen, the dreaded word came: James White was dead. The people were stunned. 3BIO 168 3 Some called to mind that just a few days before they had read his editorial in the Review carrying the title "Words of Comfort," dealing with the Christian's hope. In this he asked the question "Is there hope beyond the grave?" Then he cited compelling Scripture evidence that clearly showed that "the hope of the gospel dispels the gloom that enshrouds the grave of the just."--The Review and Herald, July 26, 1881. The Last Week of His Life 3BIO 168 4 Very shortly after his death, Ellen White recounted their experience through the last week of his life, beginning with Sabbath, July 30. This was three days after the carriage trip home from Charlotte: 3BIO 169 1 Sabbath morning, as usual, we walked to the grove together, and my husband prayed most fervently three times. He seemed reluctant to cease pleading with God for special guidance and blessing. His prayers were heard, and peace and light came to our hearts. My husband praised the Lord, and said, "Now I give it all up to Jesus. I feel a sweet, heavenly peace, an assurance that the Lord will show us our duty; for we desire to do His will." 3BIO 169 2 He accompanied me to the Tabernacle, and opened the services with singing and prayer. It was the last time he was ever to stand by my side in the pulpit. On Sunday he thought he would be able to attend the Eastern camp meetings, and said the Lord could give him strength, if it was his duty to go. 3BIO 169 3 Monday he had a severe chill. Tuesday he did not rally as expected, but we thought the disease an attack of fever and ague [malaria], and supposed that it would soon yield to treatment. 3BIO 169 4 Tuesday night I was attacked with chills, and was very sick, being unable to sit up on the following day. 3BIO 169 5 Dr. Kellogg then proposed that we both be removed to the Sanitarium, where we could enjoy better facilities for treatment. A mattress was placed in a hack, my husband and myself were laid side by side, for the last time, and thus taken to the Sanitarium. 3BIO 169 6 On Friday my symptoms were more favorable. The doctor then informed me that my husband was inclined to sleep, and that danger was apprehended. I was immediately taken to his room, and as soon as I looked upon his countenance I knew that he was dying. 3BIO 169 7 I tried to arouse him. He understood all that was said to him, and responded to all questions that could be answered by Yes or No, but seemed unable to say more. 3BIO 169 8 When I told him I thought he was dying, he manifested no surprise. I asked if Jesus was precious to him. He said, "Yes, oh, yes." 3BIO 169 9 "Have you no desire to live?" I inquired. He answered, "No." 3BIO 170 1 We then knelt by his bedside, and I prayed for my husband in that solemn hour. A peaceful expression rested upon his countenance. I said to him, "Jesus loves you. The everlasting arms are beneath you." He responded, "Yes, yes." 3BIO 170 2 I wished to be certain that he recognized us, and I asked him to tell who we were. He said, "You are Ellen. You"--looking at our elder son--"are Edson. I know you all." 3BIO 170 3 Brother Smith and other brethren then prayed around his bedside, and retired to spend much of the night in prayer. My husband said he felt no pain; but he was evidently failing fast. Dr. Kellogg and his helpers did all that was in their power to hold him back from death. He slowly revived, but continued very weak. I remained with him through the night. 3BIO 170 4 The next morning he took some nourishment, and seemed slightly to revive. About noon he had a chill, which left him unconscious, and he quietly breathed his life away, without a struggle or a groan. I was mercifully spared the anguish of seeing my husband in agony battling with death. The scene was as pleasant as it was possible for a deathbed to be.--Manuscript 6, 1881 (see also In Memoriam, pp. 52-54). 3BIO 170 5 Dr. J. H. Kellogg, who attended James White through this week, gave an account of the case in the Review: 3BIO 170 6 I first learned of the illness of Brother White about 4:00 P.M., Tuesday, August 2, when I received a message from him requesting me to visit him at his residence, which I immediately did. I found him suffering with a very high fever, the pulse being 112, and the temperature 103 3/4 degrees F. I learned that about 10:00 A.M. of the same day he had suffered with a very severe congestive chill. 3BIO 170 7 At this time his head was greatly congested, and he complained of severe pain in the spine, extending into the lower limbs. He seemed to be greatly prostrated, and was very restless. Treatment to relieve the fever and pain was immediately ordered, and administered by a bath attendant from the Sanitarium. After a short time copious perspiration appeared, and he was greatly relieved. 3BIO 170 8 At 8:00 P.M. I saw him again, and found his pulse diminished to 96, and his temperature to 101 degrees F. At 11:30 P.M. his fever had entirely subsided.--Ibid., August 9, 1881 3BIO 171 1 The case seemed to follow the rather familiar course of malarial fever, with elevated temperature in the afternoons. On Wednesday evening he was taken to the Sanitarium for treatment, accompanied by his wife. Kellogg picks up the account: 3BIO 171 2 About noon on Thursday he began to show symptoms of fever again.... The pulse was rather weak, however, and in the evening, after the fever had subsided, became for a short time very rapid. He slept well through the night, however, and in the morning stated that he felt much better, though weak. He ate a light breakfast with relish, and expressed himself as feeling very comfortable and wholly free from pain during the forenoon, but took no dinner.--Ibid. 3BIO 171 3 There was some fever on Friday afternoon, and he was inclined to doze much of the time. Dr. Kellogg called in as a consultant a Dr. Millspaugh, one of Battle Creek's leading physicians. He was in full agreement with the diagnosis and favored the treatment administered. 3BIO 171 4 Friday evening some friends called, but talked only a little, as James White was inclined to sleep. His pulse was slightly irregular. Dr. Kellogg administered "strong stimulants," and Ellen White and a number of special friends were advised that his condition was critical. Kellogg continued: 3BIO 171 5 The grave symptoms grew rapidly worse for an hour, notwithstanding the most vigorous efforts which could be made by the use of stimulating and restorative means of every sort, which were ready at hand. The pulse became exceedingly rapid, reaching 160, and was very feeble and extremely irregular. The respiration was short and labored. The pupils were dilated almost to the extreme limit. Still the body was warm, and there was no evidence of chilliness, but the tendency to collapse from failure of the heart seemed irresistible. Consciousness was not entirely suspended, as he was able to answer any brief question intelligently.--Ibid. 3BIO 171 6 In the early-morning hours of Sabbath he improved slightly. After some sleep he took a little fluid nourishment and improved for several hours. Thus it was till a little past the noon hour. Dr. Kellogg reported on the events of the afternoon: 3BIO 172 1 About 1:00 P.M. his pulse suddenly began to increase in frequency, and soon became very feeble and irregular. Within thirty minutes he became unconscious, and his pulse rapidly rose to 176, and his respiration to 60 per minute. His temperature was 99 degrees F., one-half degree above the normal temperature. The same measures used with the previous attack were again employed, but without effect, and he remained in the condition described until he breathed his last, just after 5:00 P.M.... 3BIO 172 2 The case presented some strange and very remarkable features, which are only explicable upon the supposition that the severe shocks of apoplexy which he had suffered during the later portion of his life had so seriously impaired certain portions of the brain as to render him unusually susceptible to the malarious poison to which he had been exposed a short time before his death.--Ibid. 3BIO 172 3 We return to Ellen White's account of the experience: At times I felt that I could not have my husband die. But these words seemed to be impressed on my mind: "Be still, and know that I am God." ...I keenly feel my loss, but I dare not give myself up to useless grief. This would not bring back my husband. And I am not so selfish as to wish, if I could, to bring him from his peaceful slumber to engage again in the battles of life. Like a tired warrior, he has lain down to sleep. I will look with pleasure upon his resting place. The best way in which I and my children can honor the memory of him who has fallen is to take the work where he left it, and in the strength of Jesus carry it forward to completion.--Manuscript 6, 1881 (see also In Memoriam, pp. 54, 55). 3BIO 172 4 That Sabbath afternoon the reality of the situation fully struck Ellen White. Of this she wrote: 3BIO 172 5 The shock of my husband's death--so sudden, so unexpected--fell upon me with crushing weight. In my feeble condition I had summoned strength to remain at his bedside to the last; but when I saw his eyes closed in death, exhausted nature gave way, and I was completely prostrated. For some time I seemed balancing between life and death. The vital flame burned so low that a breath might extinguish it. At night my pulse would grow feeble, and my breathing fainter and fainter till it seemed about to cease. Only by the blessing of God and the unremitting care and watchfulness of physician and attendants was my life preserved.--Life Sketches of Ellen G. White, 252. 3BIO 173 1 Plans for the funeral called for some delay, for W. C. White and his wife, Mary, were across the continent, almost a week's travel time away. James's brother John, for many years a presiding elder of the Methodist Conference in Ohio, was closer, but might need a little time to arrange to come. Another brother, Samuel, a Baptist minister in Massachusetts, was summoned, but was too feeble to come. A sister, Mary Chase, lived with the Whites in Battle Creek. 3BIO 173 2 The funeral was set for Sabbath afternoon, just a week after James's death. Through the week Ellen White's health and strength dipped to an all-time low. John White, coming on Friday and finding her confined to her bed, said: 3BIO 173 3 Ellen, I am deeply sorry to see you so feeble. A trying ordeal is before you in the funeral services of the morrow. God help you, my dear sister, God help you on this occasion. 3BIO 173 4 Said I, Brother John, you do not know me. The more trying the situation, the more fortitude I possess. I shall give way to no outbursts of grief if my heart break. I serve God not impulsively but intelligently. I have a Saviour who will be to me a very present help in time of trouble. I am a Christian. I know in whom I have believed. He expects from me implicit, unwavering submission. 3BIO 173 5 Undue grief is displeasing to God. I take up my appointed cross and will follow the Lord fully. I will not give myself to abandonment of grief. I will not yield to a morbid and melancholy state of feeling. I will not complain or murmur at the providence of God. Jesus is my Saviour. He lives. He will never leave me or forsake me.--Letter 9, 1881. James White's Funeral 3BIO 174 1 On Sabbath afternoon, August 13, some 2,500 Seventh-day Adventists and Battle Creek townspeople assembled in the Tabernacle for the funeral of James White. Even though very ill, Ellen attended. She recounted: 3BIO 174 2 We then went in hacks to the Tabernacle, and I was carried in a chair while the mourners followed. I was laid upon a sofa prepared with pillows. I was carefully watched by the doctor.--Ibid. 3BIO 174 3 The funeral address presented by Uriah Smith was appropriate. In it he eulogized the deceased and spoke of his activities in connection with the origin and rise of the Seventh-day Adventist Church: 3BIO 174 4 Before us, shrouded for the tomb, lies the man with whom it had its very beginning. Taking hold of this work while as yet it had neither form nor substance, under the leadings of what he regarded as the clearest indications of Divine Providence, he bore it in his arms heroically forward, making ways where none appeared, removing obstacles calculated to arrest its progress, defending it from enemies without and within, devising means for the development of strength, until it has reached its present growth, and stands today in its highest attainment of vitality. 3BIO 174 5 With every advance movement, with every new enterprise connected with this work, with all its outreachings to occupy new territory, and with the employment of new agencies to accomplish desired ends, his name has been connected, and his efforts have been inseparably interwoven.--In Memoriam, p. 23. 3BIO 174 6 Smith enumerated in some detail, giving illustrations, predominating traits, and characteristics of the man with whom he had worked intimately for so many years: 3BIO 174 7 We first notice that in times of confusion and excitement he was always calm and cool.... 3BIO 174 8 Secondly, he was a man never given to fanaticism.... 3BIO 174 9 Thirdly, he was endued with remarkable acuteness of perception to determine the most judicious moves to be made.... 3BIO 175 1 Fourthly, he was a man who would never yield to discouragements. The word "fail" was not in his vocabulary.... 3BIO 175 2 Fifthly, he was a man who would look forward to the future wants of his work, and make provision for them. He foresaw that certain elements of stability must be wrought into the work, which could be secured only through organization.... 3BIO 175 3 Sixthly, he was a man of strong personal friendships, and of a remarkably generous nature. To have a regard for the interest of others, and to see that their circumstances were rendered as favorable as possible, was a part of his nature.--Life Sketches of Ellen G. White, 29-31. Remarks by Ellen G. White 3BIO 175 4 As Smith concluded his remarks, Ellen White quite unexpectedly arose from her couch to speak to the large audience. She later described the experience: 3BIO 175 5 After Elder Smith had given the funeral discourse I did so long to say something to let all know that the Christian's hope was mine and sustained me in that hour of bereavement, but I feared I could not stand upon my feet. I finally determined to make the trial, and the Lord sustained me. The doctor stood ready to catch me, he said, if I fell.... Brother John and Willie and Edson were also watching to aid me, but I went through with what I had to say with clearness.--Letter 9, 1881. 3BIO 175 6 "As I arose," she later declared, "strength was given me, and I spoke about ten minutes, exalting the mercy and love of God in the presence of that crowded assembly."--Life Sketches of Ellen G. White, 252. Her remarks were stenographically reported. Standing and steadying herself with a hand on the casket, she spoke in a clear voice: 3BIO 175 7 I want to say a few words to those present on this occasion. My dear Saviour has been my strength and support in this time of need. When taken from my sickbed to be with my husband in his dying moments, at first the suddenness of the stroke seemed too heavy to bear, and I cried to God to spare him to me--not to take him away, and leave me to labor alone. Two weeks ago we stood side by side in this desk; but when I shall stand before you again, he will be missing. He will not be present to help me then. I shall be alone, and yet not alone, for my Saviour will be with me.... 3BIO 176 1 And now I take up my lifework alone. I thank my Saviour I have two sons He has given me to stand by my side. Henceforth the mother must lean upon the children; for the strong, brave, noble-hearted husband is at rest. The turmoil with him is over. 3BIO 176 2 How long I shall fight the battles of life alone I cannot say; but there is one thing that I will say to you, and that is, that when I saw my husband breathe his last, I felt that Jesus was more precious to me then than He ever had been in any previous hour in my life. 3BIO 176 3 When I stood by my firstborn and closed his eyes in death, I could say, "The Lord giveth and the Lord taketh away; blessed be the name of the Lord." And I felt then that I had a Comforter in Jesus Christ. And when my little one was torn from my arms, and I could no longer see its little head upon the pillow by my side, then I could say, "The Lord giveth and the Lord taketh away; blessed be the name of the Lord." 3BIO 176 4 And now he upon whose large affections I have leaned, with whom I have labored--and we have been united in labor for thirty-six years--is taken away; but I can lay my hands upon his eyes and say, I commit my treasure to Thee until the morning of the resurrection.--In Memoriam, pp. 40-42. 3BIO 176 5 She spoke at length of the Christian's hope and of Jesus, who from henceforth would be her counselor and friend till she would meet her husband in that land "where there is no parting, where there is no separation, and where none shall anymore say, 'I am sick'" (Ibid., 43). The prospects were too bright for the shedding of tears. In closing she remarked: 3BIO 176 6 I look to that morning when the broken family links shall be reunited, and we shall see the King in His beauty, and behold His matchless charms, and cast our glittering crowns at His feet, and touch the golden harp and fill all heaven with the strains of our music and songs to the Lamb. We will sing together there. We will triumph together around the great white throne.--Ibid. 3BIO 176 7 Ninety-five carriages joined in the funeral procession to Oak Hill Cemetery; in addition, nearly a hundred people went on foot. White was laid to rest in the family plot, where his two sons and his father and mother, John and Elizabeth White, were buried. 3BIO 177 1 After the funeral Ellen White was taken back to the Sanitarium for the night. On Sunday she was taken on a bed out to their home, where she was joined by the members of the family who had attended the funeral. James's brother John was delighted with the place, but as for Ellen, she declared: 3BIO 177 2 The light of my home had gone and henceforth I should love it for his sake who thought so much of it. It just met his taste.... But how can I ever regard it as I could if he had lived?--Letter 9, 1881. The Public Press 3BIO 177 3 James White was known quite well across the land, not only as one of the founders of the Seventh-day Adventist Church--a church that had grown to seventeen thousand in his lifetime--but also as an astute businessman managing large publishing interests and closely connected with the educational and medical interests in Battle Creek. He was highly esteemed by the Honorable George Willard, one-time Congressman from the State of Michigan and publisher of the Battle Creek Daily Journal. In his editorial on page one of the August 8 issue, Willard eulogized: 3BIO 177 4 He was a man of the patriarchal pattern, and his character was cast in the heroic mold. If the logical clearness to formulate a creed; if the power to infect others with one's own zeal, and impress them with one's own convictions; if the executive ability to establish a sect and to give it form and stability; if the genius to shape and direct the destiny of great communities, be a mark of true greatness, Elder White is certainly entitled to the appellation, for he possessed not one of these qualities only, but all of them in a marked degree. 3BIO 177 5 The essential feature of his life's work was constructive. He had the rare power of social organization and laid the foundation and marked the design for the erection of a social and religious structure for others to develop and further complete.... As with all true founders of communities, his life is not a broken shaft, but an enduring column, whereon others are to build. 3BIO 178 1 Willard gave fifty-nine inches to James White in the August 8 issue of the Battle Creek Daily Journal, reporting his death and presenting a life sketch. The August 15 issue carried the report of the funeral, Uriah Smith's sermon, and Ellen White's statement, in all some eighty column inches. He also republished the full account of the week before, giving this explanation: 3BIO 178 2 The very great demand for copies of the Journal containing the account of the life and death of Elder White has induced us to reproduce the articles of last week on the second page of today's issue, while the report of the funeral services and the addresses of Elder Smith and Mrs. White will be found on the last page. We surrender a large portion of our space today to this subject, which is one of general interest. 3BIO 178 3 The public press across the land also gave him favorable notice. His Associates Unprepared to Take Over 3BIO 178 4 In his funeral sermon Smith made an interesting point. 3BIO 178 5 With every advance movement, with every new enterprise connected with this work, with all its outreachings to occupy new territory, and with the employment of new agencies to accomplish desired ends, his name has been connected, and his efforts have been inseparably interwoven. 3BIO 178 6 Is it strange, then, that we should never have contemplated the coming of a day when others would be obliged to go forward with this work without his active cooperation? Is it any wonder that we should come to feel that in a cause which we have expected would be brief at the longest, he with whom it began, and who has so long continued with it, should continue to the end?--In Memoriam, p. 23. 3BIO 178 7 George I. Butler sounded a somewhat similar note as he wistfully wrote just a month after White's death: 3BIO 178 8 We look forward to our next annual General Conference with much interest and anxiety.... The death of Brother White is a sad and startling event to our people generally. He has been regarded by all of us as the leading man in this cause. Our people have felt safe while he was living to counsel and bear burdens. His voice will no more be heard in our councils. He is gone. 3BIO 179 1 Unquestionably, quite a degree of anxiety prevails among our people as to what course will be taken. Who will bear the general burdens of the cause? Who will act as president of the [SDA] Publishing Association, and exert a leading influence in the college and Sanitarium? What shall be the line of policy adopted? How shall the debts upon our institutions be paid? These and many other questions will occur to the mind of the discerning reader.--The Review and Herald, September 6, 1881. 3BIO 179 2 Butler pointed out that the presence and counsel of Ellen White would be especially needed, and because of his connection with the publishing work at both offices, the presence of W. C. White was essential, as well. In another statement, Butler wrote of James White that he was a natural leader with the courage of a lion, yet manifesting the tenderness of a mother (Ibid., August 16, 1881). 3BIO 179 3 Of course, many expressed their sense of loss through the columns of the Review, particularly Dr. Kellogg, who wrote: 3BIO 179 4 No one, unless it be his bereaved family, can feel more keenly than we the loss of one who had been to us for years a father and a friend. To no one else have we been personally indebted for so many acts of kindness and so much wise counsel. We mourn not only for the irretrievable loss which the cause must sustain, but for a personal loss which cannot be repaired.--Ibid., August 9, 1881 A Close Call for Ellen White The day of James White's death came close to being just that for Ellen, also. When on Friday evening Dr. Kellogg advised her that James White was failing fast, she had gotten up from her sickbed. Though seeming to be recovering, she was still very ill. She stayed with James through the night and all the next day till his death. Then she almost collapsed. Dr. Kellogg sensed her danger, although she did not. That night he appointed two attendants, and he himself slept close by with clothes on, so that he might be instantly at her side if needed. He charged the two women helpers, Mary Chinnock and Emma Webber: "Watch the pulse and call me at any change." Not sensing her peril and always thoughtful of others, Ellen White 3BIO 180 5 told the two women that they could sleep. But they did not. She wrote of the experience a little later: 3BIO 180 1 At twelve o'clock at night my pulse stopped.... He [Dr. Kellogg] was at my bedside in one minute. I was unable to speak but knew what was going on. I expected to pass away quietly as my husband had done, but the doctor worked unremittingly with the two helpers until three o'clock in the morning. 3BIO 180 2 The strongest electricity was employed; one stood with a cake of ice and another with a hot sponge and passed first hot, then cold, over the spine for three hours until my pulse, though very weak, and fluttery, was improved. For four nights these faithful hands battled with death and were rewarded by seeing a determined improvement.--Letter 9, 1881. ------------------------Chapter 15--(1881-1882) Alone, So Alone--Yet Not Alone 3BIO 181 1 Shortly after the funeral, Uriah Smith employed his editorial column in the August 23 Review to inform the church about Ellen White's state of health and her plans for the future. He reported that for the past few days she had gained strength quite rapidly. She spoke to church members in the Tabernacle Sabbath afternoon, August 20, for fifty minutes, "with great clearness of mind and strength of voice." Her theme was the lessons to be learned from the uncertainty of life, and the relation that the Christian should maintain with his Lord. She coveted this opportunity for a last meeting with fellow believers in Battle Creek before leaving for the seclusion of Colorado. 3BIO 181 2 The next Monday, August 22, with her two daughters-in-law, Emma and Mary, she left for Colorado, where she expected to spend a few weeks in retirement and rest and rejuvenation. 3BIO 181 3 A few days were spent in Boulder, where lived the McDearmons, Emma's parents. Ellen spent most of one day writing out the circumstances connected with her husband's death (Manuscript 6, 1881) for use in the In Memoriam pamphlet in preparation at Battle Creek. In this statement she dwelt quite fully upon their experience during the two weeks previous to his death, especially their praying seasons and conversation that showed that James had some foreboding of a change and that he was prepared. Ellen closed her statement with words of appreciation to friends in Battle Creek and those who assisted her: 3BIO 181 4 I wish to express my appreciation of the kindness, attention, and sympathy extended to both my husband and myself by the physicians and helpers of the Sanitarium. All exerted themselves to the utmost for our relief and recovery. Especially would I acknowledge with gratitude Dr. Kellogg's skillful care as a physician, as well as his kindness and sympathy as a brother and friend, in my sickness and bereavement. 3BIO 182 1 To those also who brightened my sickroom with flowers, I extend my sincere thanks. Not one of these favors is forgotten. I have also been cheered and comforted by letters of sympathy from absent friends. I have not strength to respond to these separately, but I thank all for their words of love in my affliction.--Manuscript 6, 1881 (see also In Memoriam, p. 57). 3BIO 182 2 Then with Mary she was off to "White's Ranch" and the little cottage they owned on a few acres in the mountains near Rollinsville, Colorado. So Alone in the Mountains 3BIO 182 3 Although her health was improving and she was sleeping quite well, she was unable to apply herself yet to writing. As she looked from the cottage to the pine-covered hills close by she was reminded of the many happy times she and James had enjoyed there. But this time he was not there to share her thoughts and feelings. She wrote: 3BIO 182 4 I have been among the mountains, but alone.... Alone, alone! God's dealings seem mysterious, His purposes unfathomable; yet I know that they must be just, and wise, and merciful. It is my privilege and duty to wait patiently for Him, the language of my heart at all times being, "He doeth all things well."--Life Sketches of Ellen G. White, 257. 3BIO 182 5 Willie had remained in Battle Creek to work with Edson in taking care of the financial affairs relating to James White's estate. To him she wrote on September 12: 3BIO 182 6 I miss Father more and more. Especially do I feel his loss while here in the mountains. I find it a very different thing being in the mountains with my husband and in the mountains without him. I am fully of the opinion that my life was so entwined or interwoven with my husband's that it is about impossible for me to be of any great account without him. We have tested the mountains under most unfavorable circumstances.--Letter 17, 1881. 3BIO 183 1 For her, Colorado with its beautiful mountains had lost its lure. She did some sewing to while away the time, but only little writing. Butler was urging her to attend the General Conference session being planned for November or December. The California camp meeting would be held a little before that, and she was debating in her mind whether to return for the winter to their comfortable home in Battle Creek or to go to California and occupy their Oakland home. As to the General Conference session, she told Mary that she "must have further light before consenting to go in her present state of health" (MKW to WCW, September 14, 1881). She finally decided in favor of California, for she felt it would not be prudent to return to the East with the burdens she would have to face there. A Solemn and Far-Reaching Testimony 3BIO 183 2 Leaving "White's Ranch," Ellen White was back in Boulder for the weekend of September 24 and 25. Having decided not to return to Michigan, on Sunday she wrote a testimony--a solemn and far-reaching testimony to be read at the Michigan camp meeting. When published later, it filled nearly thirteen Testimony pages: Dear Brethren and Sisters Who Shall Assemble at the Michigan Camp Meeting: 3BIO 183 3 I feel a deeper interest in this meeting than in any other that has been held this season. Michigan has not had the labor which she should have had. God has planted important institutions among you, and this brings upon you greater responsibilities than upon any other conference in the whole field. Great light has been given you, and few have responded to it; yet my heart goes out in tender solicitude for our beloved people in Michigan.--Testimonies for the Church, 5:9. 3BIO 183 4 After writing of the responsibility of the ministers, she turned to Battle Creek College, now under the leadership of a new president, Dr. A. McLearn, an Adventist of but a few months. She wrote that it was founded to prepare young men to labor for God, and that the leading men in the college should be men of piety and devotion. "They should make the Bible the rule and guide of life, giving heed to the sure word of prophecy."--Ibid., 5:12. 3BIO 184 1 But she pointed out: Much that has no part in Christ is allowed a place among us. Unconsecrated ministers, professors, and teachers assist Satan to plant his banner in our very strongholds. 3BIO 184 2 The design of our college has been stated again and again, yet many are so blinded by the god of this world that its real object is not understood.... Some of the teachers have been scattering from Christ instead of gathering with Him. By their own example they lead those under their charge to adopt the customs and habits of worldlings. They link the hands of the students with fashionable, amusement-loving unbelievers, and carry them an advance step toward the world and away from Christ.--Ibid. 3BIO 184 3 The Lord never designed that our college should imitate other institutions of learning. The religious element should be the controlling power.... I have been shown that, as a people, we are departing from the simplicity of the gospel. Many are in great peril.--Ibid., 5:14-18. 3BIO 184 4 Near the end of her communication she made reference to the special work laid upon her, and spoke with directness: 3BIO 184 5 Let none entertain the thought that I regret or take back any plain testimony I have borne to individuals or to the people. If I have erred anywhere, it is in not rebuking sin more decidedly and firmly. Some of the brethren have taken the responsibility of criticizing my work and proposing an easier way to correct wrongs. To these persons I would say: I take God's way and not yours. What I have said or written in testimony or reproof has not been too plainly expressed. God has given me my work, and I must meet it at the judgment.... 3BIO 184 6 Within a few weeks past, standing face to face with death, I have had a near look into eternity. If the Lord is pleased to raise me from my present state of feebleness, I hope, in the grace and strength that comes from above, to speak with fidelity the words which He gives me to speak. All through my life it has been terribly hard for me to hurt the feelings of any, or disturb their self-deception, as I deliver the testimonies given me of God. It is contrary to my nature. It costs me great pain and many sleepless nights.... I will walk in humility before God, doing my work for time and for eternity.--Ibid., 5:19, 20. 3BIO 185 1 The testimony continues with a page more, dealing with her work and the difficulties she faced in performing the unpleasant tasks of a messenger for God. This message was received in Michigan in the midst of the camp meeting, but for some reason church leaders failed to bring it before the people for whom it was intended (Ibid., 5:9). This circumstance was one of the first of a series that was to bring distress to Ellen White. The California Camp Meeting 3BIO 185 2 With the California camp meeting to be held in Sacramento in the offing, she with her helpers, left Boulder for Oakland on October 2. Physically she was steadily gaining ground, and when the camp meeting opened on Thursday evening, October 13, at East Park Grove, she was there. In light of her severe illness, it was anticipated that she would not be able to speak much, but she spoke almost every afternoon. J. H. Waggoner reported that her address Sabbath afternoon, October 15," was equal to the best effort we ever knew her to put forth." (The Signs of the Times, October 27, 1881). 3BIO 185 3 Waggoner added, "Besides this, her counsel was of great value throughout the meeting." Perhaps the most important business item introduced at the meeting was in taking steps "to establish a school by Seventh-day Adventists in California." Ellen White, with her sense of the importance of Christian education, was most certain to have spoken to this. 3BIO 185 4 A committee was appointed to carry this intention into effect as soon as possible, to meet the present want, also to examine and report in regard to a permanent location. A vote was taken to invite Professor Brownsberger to come and take charge of it. This is a matter over which the minds of the brethren have been much exercised for some time, and we cannot express our gratification that our desires in regard to it are likely to be speedily fulfilled.--Ibid. 3BIO 186 1 A school board was elected, with W. C. White as chairman. In addition to J. H. Waggoner, editor of the Signs, five prominent businessmen and farmers served on the board. 3BIO 186 2 Through the remaining months of 1881 and into the early part of 1882, Ellen White, residing first in Oakland and then in Healdsburg, spent much of her time visiting the churches. At first she went to those nearby, in Oakland and San Francisco, and then included Petaluma, Healdsburg, St. Helena, Napa, Williams, Arbuckle, and Santa Rosa. She was not ready to apply herself to a heavy program of writing. On occasion she was invited to speak in other than Seventh-day Adventist churches. Then, taking the subject matter of her addresses made here and there, she prepared a series of weekly articles for the Signs that ran under the general heading "Among the Churches." Much of the travel was by carriage, Ellen White doing the driving. One report concerning the thirty-five-mile trip from Healdsburg to St. Helena is highly descriptive: 3BIO 186 3 Brother and Sister Harmon [in whose comfortable home she had spent a few days] thought it unsafe for Sister Rogers and myself to make the journey alone at this season of the year. Hence they accompanied us, their team leading the way, while ours followed. When we left Healdsburg, the fog was so dense that we could see but a short distance before us, but in a few hours the mists dispersed, and we enjoyed beautiful sunshine. 3BIO 186 4 The road though Knight's Canyon, always perilous to the inexperienced traveler, is often impassable in the rainy season. We were very thankful for a pilot in this part of our journey. I dared not look either to the right or left to view the scenery, but, holding the lines firmly, and guiding my horse in the narrow passage, I followed our leader. Carelessness here would have been fatal. Had our horse turned out of the right path, we should have plunged down a steep precipice, into the ravine below. 3BIO 186 5 As we rode along in almost breathless silence, I could but think how forcibly this dangerous ride illustrates the Christian's experience. We are making life's journey amid the perils of the last days. We need to watch carefully every step, and to be sure that we are following our great Leader.--Ibid., January 26, 1882 ------------------------Chapter 16--(1882) The Year Battle Creek College Closed 3BIO 187 1 The action to close Battle Creek College, taken by its controlling board in the summer of 1882, signaled a crisis of considerable proportions in the ranks of Seventh-day Adventists. The story is summed up in the statement of the chairman of the board, George I. Butler, published in The Review and Herald, September 12, 1882: 3BIO 187 2 When the matter of opening the college the present year came before the board for consideration, we were thrown into great perplexity. We could see little ground of hope for such a school as the Lord had shown we ought to have, while the present state of things existed. 3BIO 187 3 In three columns of the Review Butler took up the "present state of things," some of which will be mentioned shortly; but it is easily seen that attitudes toward the counsels that had come to the church through the Spirit of Prophecy drew Ellen White prominently into the picture. 3BIO 187 4 The testimony written from Boulder, Colorado, on September 25, which Ellen White intended should be presented at the Michigan camp meeting, was finally read in December, 1881, before the General Conference in session (see Testimonies for the Church, 5:9-21). Also read at that time to a smaller group, including workers in the Review and Herald office, the Sanitarium, and the college, together with some of the delegates meeting in College Hall, was the fifteen-page testimony entitled "Our College" (Ibid., 5:21-36). This solemn message opens with the words: 3BIO 188 1 There is danger that our college will be turned away from its original design. God's purpose has been made known, that our people should have an opportunity to study the sciences and at the same time to learn the requirements of His word.... But for one or two years past there has been an effort to mold our school after other colleges.... 3BIO 188 2 I was shown that it is Satan's purpose to prevent the attainment of the very object for which the college was established. Hindered by his devices, its managers reason after the manner of the world and copy its plans and imitate its customs. But in thus doing, they will not meet the mind of the Spirit of God.--Ibid., 5:21-23. A New President for Battle Creek College 3BIO 188 3 A change in administration at the college that thrust Dr. A. McLearn to the front greatly hastened the degenerating trend. McLearn was placed at the head of Battle Creek College in July, 1881, and school started in the autumn. The move was a hasty one, the result of the resignation, for health reasons, of Sidney Brownsberger. McLearn only recently had been baptized as a Seventh-day Adventist. He was highly educated along conventional lines (holding the degree of Doctor of Divinity). But he had no acquaintance with either the history of the Seventh-day Adventists or the philosophy of their educational work. 3BIO 188 4 This new man had become known to church leaders back in early June, on a Sabbath morning at the Spring Arbor camp meeting. James White, in the Review, wrote of it: 3BIO 188 5 Brother McLearn arose and stated that he was but a young convert, and knew nothing of the past of which others had spoken. The truth was all light to him, and he saw no cause for discouragement. Brother McLearn is a highly educated Christian gentleman. He has made great sacrifices in coming with us. We should be pleased to see him holding a position of importance in the cause.--The Review and Herald, June 7, 1881. 3BIO 188 6 Unwisely for himself and the cause, he was placed in such a position in less than two months, much too soon. 3BIO 188 7 The college did not have dormitories. Students boarded with families in the community or on their own. This exacerbated problems of discipline. Hosts, naturally inclined to sympathize with and to accredit the reports of the respective students who boarded with them, took sides on school-related issues. This brought divisions in the Battle Creek church, itself a church without a pastor. 3BIO 189 1 Goodloe Bell, virtually the founder and father of the school, remained as a teacher. He was an excellent educator, but he lacked good public relations. His insistence on thoroughness of drill, his concepts of methods of education, and his devotion to principles on which the college was founded were in marked contrast with the liberal, compromising policies of McLearn. 3BIO 189 2 Ellen White described the situation in Battle Creek in July, 1881, just before McLearn took over as principal. 3BIO 189 3 I have been shown that there are unruly tongues among the church members at Battle Creek. There are false tongues that feed on mischief. There are sly, whispering tongues. There is tattling, impertinent meddling, adroit quizzing. Among the lovers of gossip, some are actuated by curiosity, others by jealousy, many by hatred against those through whom God has spoken to reprove them. All these discordant elements are at work. Some conceal their real sentiments, while others are eager to publish all they know, or even suspect, of evil against another. 3BIO 189 4 I saw that the very spirit of perjury that would turn truth into falsehood, good into evil, and innocence into crime is now active, doing a work which savors of hell rather than of heaven. Satan exults over the condition of God's professed people. While they are neglecting their own souls, many eagerly watch for an opportunity to criticize and condemn one to whom God has entrusted responsibilities in his work. All have defects of character, and it is not hard to find something that jealousy can interpret to his injury.--Testimony for the Battle Creek Church, 80. 3BIO 189 5 In such an atmosphere, and with the contrasting positions of two prominent men in the college, the conservative Bell was crowded out. He was not without some weaknesses and defects, of course. The published 1872 Testimony to the Church at Battle Creek, based on Ellen White's vision of December 10, 1871, makes this clear. But he was also the subject of many words of commendation from Ellen White, of which the following is typical: 3BIO 190 1 The Lord has shown me the value of Brother Bell's labors. The Lord has commended his thoroughness as a teacher, both in the college and in the Sabbath school. When it was suggested that Brother Bell travel and labor in the Sabbath school interest in different States, I said at once that I did not see how he could be spared from the college.--Ibid., 31. The College Problems Enumerated 3BIO 190 2 As Butler gave his report in the Review of the action to close Battle Creek College, he designated some of the problems that led to the traumatic move. He stated that for some time a cloud had been gathering which threatened to destroy the usefulness of the college in performing the special work for which it was brought into existence. There was a lack of "cordial cooperation" on the part of a portion of the church with the authorities of the college in sustaining right influences and proper discipline. He continued: 3BIO 190 3 The policy of the school was gradually changing, becoming more like that of the worldly schools around it. This, of course, is the natural tendency unless a strong religious influence is maintained.... The past year this tendency has been more marked. New policies have prevailed. The discipline has been lowered. Insubordination became manifest among students, and to some degree among teachers also. The matters came to a crisis. 3BIO 190 4 The board of directors whom the stockholders placed in control found themselves powerless to hold in check these influences.... A majority of the faculty, sustained by a large portion of the church, threatened to resign in a body if certain measures taken by the board were not retracted. Mass meetings of the students were held to sustain their favorites in the faculty.... The board virtually had nothing to do with the management of the college for months during the past year.... 3BIO 190 5 The tide ran so high that those teachers who had done most in founding the college lost their influence, and were looked upon with dislike. Their lot was made very hard, and stories were circulated against some of them which were calculated to ruin their reputation as Christians, and even as moral men, and these have been circulated through the land.--The Review and Herald, September 12, 1882. 3BIO 191 1 Faced with these conditions and unable to see the possibility of operating "such a school as the Lord had shown we ought to have" with the present state existing, "the board finally [during the summer recess] decided to close the college," with no definite plan to reopen. It was a sad day. New Schools in the East and the West 3BIO 191 2 But in the East and the West was a brighter picture. Four months before the Battle Creek College board acted to close, two new Adventist schools were opened--South Lancaster Academy, in Massachusetts, under the guiding hand of the seasoned S. N. Haskell, and Healdsburg Academy, in California, something less than a hundred miles north of the Bay cities of San Francisco and Oakland. The founders of both schools were determined to profit by the experience of Battle Creek College. 3BIO 191 3 Haskell brought Goodloe Bell to the Massachusetts school. W. C. White led in forming the Healdsburg school. His mother, who lived nearby, took a special interest in establishing this school according to the educational principles set before Adventists through the light God had given to her. The Healdsburg School 3BIO 191 4 The starting of the school in the West was marked with earnestness. As noted earlier, on October 20, 1881, at the camp meeting held at Sacramento, which was attended by Ellen White, the delegates took action to establish an educational institution in California. A school committee of seven was appointed four days later. W. C. White, as chairman, was authorized, among other responsibilities, to "select a building at some eligible point in the State [in northern California]." Before a month had passed, a well-built school building was found at Healdsburg. It cost $10,000, but could be secured, with furniture, for $3,750. 3BIO 192 1 Just at this point the chairman had to leave for Battle Creek and the General Conference session. But he was back in time to attend a meeting of the school board held in Healdsburg January 28 and 29, 1882. Five of the seven members, W. C. White, John Morrison, J. H. Waggoner, T. M. Chapman, and William Saunders, were present. Ellen White was invited to meet with them. The minutes record: 3BIO 192 2 At the first meeting, Mrs. E. G. White made appropriate remarks upon what should be the aims and ends of a denominational school, such as is purposed to be established in this State by Seventh-day Adventists, the gist of which was that "the fear of the Lord is the beginning of wisdom," and that it was necessary to have a school of our own in order to take the children away from the evil influences found in nearly all the common schools and colleges of the day.--The Signs of the Times, February 16, 1882. 3BIO 192 3 Appropriate actions were taken toward an early opening of the school. Professor Sidney Brownsberger, now recovered from his illness, was invited to take charge, and his wife was asked to become one of the teachers. Without delay, earnest Adventist families started moving to Healdsburg to take advantage of the academy. It was announced to open Tuesday, April 11 (Ibid., April 6, 1882). That first day twenty-six students were on hand to register, more than had been expected (Ibid., April 20, 1882). The whole school enterprise was carried forward on a wave of enthusiasm and good will among its constituents and also among the community of Healdsburg. 3BIO 192 4 On Monday, April 24, the annual meeting of the Pacific SDA Publishing Association was held in Oakland, bringing together a good representation from the churches. Time was found at that meeting for the discussion of the school project. At two-thirty in the afternoon, less than two weeks after the opening of the school, a large group assembled in the Oakland church to hear reports and review plans for the new enterprise. Sidney Brownsberger reported on the rather phenomenal progress being made, W. C. White on the good fortune in being able to assemble such a capable faculty, and Ellen White on the time and need for the school. Her remarks were addressed to a resolution calling for a pledge to labor for the success of the school, and the encouragement of a good attendance: 3BIO 193 1 It is the purpose of managers and teachers, not so much to copy the plans and methods of other institutions of learning, as to make this school such as God can approve. We trust that a high moral and religious standard will be maintained, and that Healdsburg Academy will be free from those pernicious influences which are so prevalent in popular schools.--Ibid., May 4, 1882 3BIO 193 2 Near the close of her address she employed words familiar to us today, apparently something she had found in Good Health, March, 1879, titled "Oh, for a Man!" and credited to the Louisville Commercial. (See also "Men Wanted," The Review and Herald, January 24, 1871.) 3BIO 193 3 The greatest want of this age is the want of men--men who will not be bought or sold, men who are true and honest in their inmost souls; men who will not fear to call sin by its right name, and to condemn it, in themselves or in others; men whose conscience is as true to duty as the needle to the pole; men who will stand for the right though the heavens fall.--The Signs of the Times, May 4, 1882. 3BIO 193 4 To attain some of the objectives set forth by Ellen White called for some departures from the program at the Battle Creek school: (1) There must be regular classes in Bible study, not just chapel lectures; (2) there must be a school home, or dormitory; (3) there must be a program that would provide physical activity with study--in other words, an industrial program. These were basic in the planning for the Healdsburg Academy. It would take time to implement some of the elements, particularly the providing of a school home. 3BIO 193 5 The first twenty-week term closed in mid-June with an enrollment of thirty-eight (Ibid., June 8, 1882). By that time a five-acre tract two blocks from the school building had been secured and plans for a school home were under way. 3BIO 193 6 When the second term opened July 26, the fledgling institution had undergone a change in name. Acting on a popular request of the community, the board had named the school "Healdsburg College" (Ibid., July 13, 1882). By this time also, an Adventist woman of some means had made a gift of $5,000, and work could begin on the school home, or "boardinghouse", as it was known. In the basement would be the kitchen, laundry, and bakery. On the first floor, classrooms and a working parlor. The second story would accommodate the young ladies, and the third would be a dormitory for the young men (Ibid., October 26, 1882). Ellen White Finds a Home Base 3BIO 194 1 The school in Healdsburg was initiated and commenced its work during a period of physical weakness and frustration on the part of Ellen White. It was a full year after James White's death in early August, 1881, before she was sufficiently recovered from physical prostration, grief, and overwhelming concern for Battle Creek to engage in a consistent program of book preparation. After traveling out from Oakland to visit among the churches in northern California through the early winter months, she decided that she would make Healdsburg her California headquarters. She and James had built a home on a little farm on West Dry Creek Road, about three miles from the village, which had not been sold. On February 7, 1882, she wrote to Willie, who was managing the Pacific Press in Oakland: 3BIO 194 2 Now I am decided to go to my Healdsburg place.... I shall not move much at present. Shall get me a cheap secondhand stove and a little cheap furniture and commence living for myself at present. In my Healdsburg house I have all the conveniences I wish.... I like the water. I can keep a cow and hens and chickens. I can get vegetables cheap and fruit cheap, but best of all I have a place that pleases me and that I want to live in. 3BIO 194 3 I believe some way will be provided for me. I do not get suitable food going around.... It is my right to make myself comfortable and place myself under the very best circumstances healthwise.... 3BIO 194 4 After staying a while on my place without making any great parade or expense, I can test the matter fully whether my health is better. If not, my next step will be to go to St. Helena. I do not wish to put up a house in St. Helena and be to more expense if I can live in Healdsburg near the school.--Letter 1a, 1882. 3BIO 194 5 On Thursday, February 23, her personal belongings and some furniture arrived from Oakland and were moved into the little home on the farm. The next day her letter addressed to Willie and Mary in Oakland carried the dateline of "White's Ranch," Healdsburg, California, February 24, 1882. And in the Signs of the Times for March 9 was a notice that she requested to have published, "The post office address of Mrs. E. G. White is Healdsburg, Sonoma County, California." She drew in her family of literary and home helpers, hoping soon to settle down to a serious program of writing. But this she found hard to do. She took pleasure in scouting around the country, buying grain and hay, chickens, a cow with its calf, and horses for transportation and to work the place. One horse was Dolly, of which she wrote on April 2: 3BIO 195 1 George [a hired man] thinks that Dolly may work into plowing or harrowing. She is awkward, but she tries to learn. She will see what Katy does and will try to do just as she does. Everything is odd to her now, and she stares at the mountains and hills as if she was a tourist viewing the scenery. I think she enjoys the change.--Letter 4, 1882. 3BIO 195 2 April was a busy month for gardening. From the Italian garden nearby they secured a large number of strawberry plants. She and Addie Walling joined Brother Bellow in planting them. A good many grapevines were also set out (Letter 8, 1882). A few days later she secured from the Italian garden beet and spinach plants to transplant. Also she helped in planting seeds for parsnips, cabbage, carrots, and beets. "We shall have quite a garden," she wrote, "if the Lord favors us." May and Addie Walling were living with her and attended the public school. She drove them to the school in the morning and picked them up in the afternoon. She pictured her home situation: 3BIO 195 3 My health is good. I have some trouble in sleeping all I want to. I exercise considerably, picking up wood, and if it were not for weak ankles, would exercise more. I put rubber bandages on my ankles and this helps them. I feel then I can walk anywhere.--Ibid. 3BIO 195 4 In a letter written April 16, in which she mentioned some of the afflictions of those about her, she said, "I find, after all, your mother can endure about as much as the younger people."--Letter 9, 1882. But up to this point, she had to force herself to her writing. This was limited more or less to the Battle Creek situation, some work on Spirit of Prophecy, volume 4, and the touches she must give to the articles prepared for the Signs and the Review. Many of the latter were drawn by her literary assistants from her earlier writings, published and in manuscript. The Signs for the year 1882 carried fifty-seven articles from her pen. Some were on Old Testament history, some reported her work among the churches, and a number were on practical subjects (some of the latter were reprinted from earlier issues of the Review and Herald). Quite naturally, at this time some articles on education-related topics were also published. The Review published twenty-three E. G. White articles in 1882, dealing mostly with practical subjects. The Battle Creek Church, Uriah Smith, and the Testimonies 3BIO 196 1 Particularly painful to her was the stance taken by Review editor Uriah Smith in connection with the deteriorating Battle Creek College situation. 3BIO 196 2 Smith's children attending the school sided with the liberal element, which was critical of Bell; evidently Smith's sympathies tended in the same direction. During this period an occasional interchange of letters took place between him and Ellen White. In her testimonies relating to Battle Creek, the church, and the college, she had probed the matter and given counsel based on her insights into the conflict and the attitude of various individuals. One key to the problem came to light later by way of Smith's letter to her written August 10, 1882: 3BIO 196 3 The ground of my hesitancy to regard that part of your communication referring to the special school trouble as a "testimony" was the fact that I had always supposed that a testimony was based on a vision, and I did not understand that you had had any vision since the recent trouble in the college commenced; hence I did not see how there could be any "testimony," in the common acceptation of that term, concerning these special matters. At the same time I said that if you should claim that it was a testimony, I would accept the situation; and so I do. 3BIO 197 1 Hiding behind this philosophy, Smith attributed what she wrote concerning school matters in her letters of reproof and counsel to reports Ellen White had received and to her own opinions. He overlooked the fact that God reveals His will to His prophets in diverse manners. Also overlooked was the fact that she wrote stern messages of rebuke only as she was led by the Spirit of God to do so. In the course of time this led Ellen White to make some very plain and revealing statements about her work. These were published first in a pamphlet of eighty-four pages, and in somewhat reduced form in Testimonies for the Church, volume 5. 3BIO 197 2 On March 28, 1882, she wrote a letter to Smith that opened: Dear Brother Smith, Your letter was received in due time. While I was glad to hear from you, I was made sad as I read its contents. I had received similar letters from Sister Amadon, and from Brother Lockwood. But I have had no communications from Professor Bell or anyone who sustains him.... 3BIO 197 3 I am not surprised that such a state of things should exist in Battle Creek, but I am pained to find you, my much esteemed brother, involved in this matter, on the wrong side, with those whom I know God is not leading. Some of these persons are honest, but they are deceived. They have received their impressions from another source than the Spirit of God.--Letter 2a, 1882 (published in Testimony for the Battle Creek Church, 19, 20). 3BIO 197 4 Ellen White then reviewed the history of the declining course of the college and declared that she dare not longer remain silent. "I speak to you and to the church at Battle Creek.... You are responsible for the influence you have exerted upon the college. Peace has come, because the students have had their own way."--Ibid. She continued: 3BIO 197 5 God has given us, as a people, warnings, reproofs, and cautions on the right hand and on the left, to lead us away from worldly customs and worldly policy. He requires us to be peculiar in faith and in character, to meet a standard far in advance of worldlings. Professor McLearn came among you, unacquainted with the Lord's dealings with us. Having newly come to the faith, he had almost everything to learn. Yet you have unhesitatingly placed your children under his guardianship, to be molded by his views and opinions. You have coincided with his judgment. You have sanctioned in him a spirit and course of action that have naught of Christ.--Ibid. (see also Ibid., 30). 3BIO 198 1 Professors and teachers have not understood the design of the college. We have put in means and thought and labor to make it what God would have it. The will and judgment of a man who is almost wholly ignorant of the way in which God has led us as a people should not have a controlling influence in that college. The Lord has repeatedly shown me that we should not pattern after the popular schools.--Ibid. (see also Ibid., 39, 40). 3BIO 198 2 At one point in this cutting testimony she declared: "A few weeks since, I was in a dream brought into one of your meetings for investigation. I heard testimonies borne by students against Professor Bell."--Ibid. It was these painful insights imparted to her by divine revelation that brought such distress of soul. To get the matter before the Battle Creek church, for it was the church that was so deeply involved, she asked Uriah Smith to read the testimony to the church. This he hesitated to do, for he was not in agreement with its contents. 3BIO 198 3 On May 30, 1882, ignoring the tempest, Smith observed in the Review that the spring term at the college would close on June 15, and reported, "Everything has moved along pleasantly, and the students are well pleased with their advantages and advancement." 3BIO 198 4 Not all saw it that way. Butler later reported that the school was clear out of hand. Ellen White, writing to the church in Battle Creek on June 20, came right to the point: Dear Brethren and Sisters in Battle Creek, 3BIO 198 5 I understand that the testimony which I sent to Elder Smith [dated March 28; see Ibid., 19-41] with the request that it be read to the church was withheld from you for several weeks after it was received by him. Before sending that testimony my mind was so impressed by the Spirit of God that I had no rest day or night until I wrote to you. It was not a work that I would have chosen for myself.--Ibid., 41. 3BIO 199 1 She pointed out that Smith, as a leading officer in the church, was exercising his own judgment in the matter of following the counsel given him through the testimonies. In agony of soul she reviewed some history: 3BIO 199 2 When I went to Colorado, I was so burdened for you, that, in my weakness, I wrote [in September, 1881] many pages to be read at your camp meeting. Weak and trembling, I arose at three o'clock in the morning, to write to you. God was speaking through clay. But the document was entirely forgotten; the camp meeting passed, and it was not read until the General Conference. You might say that it was only a letter. Yes, it was a letter, but prompted by the Spirit of God, to bring before your minds things that had been shown me.... 3BIO 199 3 While visiting Healdsburg last winter, I was much in prayer, and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded, I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed. 3BIO 199 4 I was told to gather up the light that had been given me, and let its rays shine forth to God's people. I have been doing this in articles in the papers.... Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses. I heard your words around your tables, and was sick at heart, burdened, and disgusted. The particulars, I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams. 3BIO 199 5 After I wrote you the long letter which has been belittled by Elder Smith as merely an expression of my own opinion, while at the southern California camp meeting [Hanford, May 4-15], the Lord partially removed the restriction, and I write as I do. I dare not say more now, lest I go beyond what the Spirit of the Lord has permitted me.--Ibid., 49, 50. 3BIO 200 1 In the testimonies sent to Battle Creek, I have given you the light God has given to me. In no case have I given my own judgment or opinion. I have enough to write of what has been shown me, without falling back on my own opinions.--Ibid., 58. 3BIO 200 2 These few excerpts from letters written in the early months of 1882 give a glimpse of a crisis over the validity of the testimonies and Smith's involvement. So often in the case of personal testimonies that touched the course of action and the life of the individual, it was hard to see the matter in its true light. How true is the Scripture observation "Every way of a man is right in his own eyes." 3BIO 200 3 Smith felt that he was misunderstood by Ellen White and that he was fully justified in the course of action he was taking. In this matter his experience of wavering over the Spirit of Prophecy was not unique, and he wrote of it some years later in a statement appearing in The Review and Herald, Extra, December, 1887. Under the heading, "Personal," he introduces his statement: 3BIO 200 4 Considerable handle, I understand, is being made in some directions of the fact that the editor of the Review has been troubled over the question of the visions, has been unsound on that question, and at one time came very near giving them up. It strikes me that this is quite a small amount of capital to work up much of a trade on--"came very near giving them up"--but didn't! 3BIO 200 5 I also, at one time, came very near getting run over by the cars, and rolled into jelly; but I didn't, and so continue to this day. Some have met just such a catastrophe. The difference between them and myself is that they did, and I didn't. Some have given up the visions. The difference between them and myself is the same--they did, and I didn't. [See appendix for his full statement.] 3BIO 200 6 The crisis in Battle Creek in which the college figured is treated at some length in the opening chapters of Testimonies for the Church, volume 5. 3BIO 201 1 When these testimonies were written, typewriters and carbon paper had not come into common use. Each document had to be painstakingly copied by hand. If several copies were needed, it was a most forbidding task. The only alternative was to set the matter in type and run off copies on the press. In late June, Ellen White decided to return to Oakland and resort to this latter means of making a limited number of copies to be used in the Battle Creek situation. These were printed in a pamphlet of eighty-four pages, which was given the title Testimony for the Battle Creek Church. Because of its twenty-one-page central article, the pamphlet is at times referred to as "An Important Testimony." It carries an introduction addressed "To the Reader," stating, "The following pages contain instruction, warning, and admonition of special importance to the Battle Creek Church at the present crisis." The promise was made that extracts would be published in the forthcoming Testimony, No. 31, then in preparation. This was eventually done, and appear in Testimonies, volume 5. The Fourth of July Picnic 3BIO 201 2 On Monday, July 3, Ellen White broke away from Oakland to make a quick trip to Healdsburg to gather up some of her writings needed in connection with what she was preparing for publication. Just before noon on Tuesday, the fourth of July, a man with a carriage came to the home and urged her to accompany him to the grove in the redwoods about six miles away where about fifty of the Healdsburg believers and some church officers and members of the school board had assembled for a picnic. She had already turned down an invitation, explaining that she was too pressed with work to attend. Now the word was that she would not be excused, but must come. "So, as usual," she explained in a letter, "I had no heart to say No, and I went."--Letter 30, 1882. 3BIO 201 3 Refreshments were placed upon the table linen which was spread upon the grass. Thanksgiving was offered to the gracious Giver of all our mercies, and then the hungry company ate with relish the good food abundantly prepared to supply a much larger number. After this was the exercise of singing, and intercession was made to God for His blessing.--Ibid 3BIO 202 1 Ellen White then described a unique and most encouraging experience, one that must have cheered her heart as she was wrestling with the problems at Battle Creek. 3BIO 202 2 While seated in this beautiful retired park, free from all confusion and bustle, a sweet peace came over my spirits. I seemed to be taken away from myself, and the bright home of the saints was presented vividly before me. In imagination I gathered with the saints around the wide-spreading tree of life. Friends and dear home relatives who had been separated from us by death were gathered there. The redeemed, white-robed multitude, who had washed their robes and made them white in the blood of the Lamb, were there. No flaming guard stood around the tree of life, barring our approach. With happy, joyous songs of praise, the voices were blended in perfect harmony as we plucked of the fruit from the tree of life. 3BIO 202 3 For a time I lost all thought of time, of place, of occasion--of everything earthly. Heaven was the subject of my contemplation--heaven, the much-longed-for heaven. I seemed to be there, where all was peace, where no stormy conflicts of earth could ever come.--Ibid. 3BIO 202 4 "No gloom of doubt casts its baleful shadow upon its happy inhabitants," she noted as she continued the description. "No voices of contention mar the sweet and perfect peace of heaven.... All is in perfect harmony, in perfect order and perfect bliss.... Love reigns there. There are no jarring elements, no discord or contentions or war of words."--Ibid. 3BIO 202 5 A day or two after the picnic she returned to Oakland to continue in getting the messages from the God of heaven before the church, and particularly the church in trouble in Battle Creek. During July she wrote five hundred pages of manuscript, traveled considerably, and preached ten times in nearby churches. It was a heavy strain, but she was pressing to get out Testimony No. 31. The E. G. White Home in the Town of Healdsburg 3BIO 202 6 The home on the little farm on West Dry Creek Road was several miles from the town of Healdsburg. Mrs. White wanted to be close to the college. Early in August she bought a two-story house on Powell Street, which bordered the town. It stood on a 21/2-acre tract of good land with an orchard of fruit trees of choice varieties. As the college's "boardinghouse" was under construction, her house was at once fitted up to board the carpenters. A heavy yield of plums and peaches was canned for the college and the Health Retreat at St. Helena. W. C. White reported that "Mother engaged in this work with great interest, saying, in answer to our cautions, that it was a rest to her weary brain" (The Review and Herald, September 26, 1882). When she was on the West Coast, this was her home until she went to Australia in 1891. 3BIO 203 1 In late August, while in Oakland, Ellen White suffered a severe chill followed by fever. This serious illness lasted several weeks. As she began to recover, she pleaded to be taken to the Health Retreat at St. Helena. She was taken there on September 15 in a reclining wheelchair in the baggage cars of the two trains in which the journey was made. But she did not improve at the Retreat. As the time for the California camp meeting to be held at Healdsburg drew near, she pleaded to be taken back to her Healdsburg home. She hoped to be strong enough to bear her testimony at the camp meeting and to work for the support of the new school. Resting on a mattress in the back of a carriage driven by her son Willie, and accompanied by Jenny Ings, she started out on the trip to Healdsburg. 3BIO 203 2 The day grew very warm. As W. C. White later recounted the experience to members of his family, he told how his mother, in time, failed to answer his questions; he knew she had lapsed into unconsciousness. He urged the horses on, hoping to reach Healdsburg with his mother still alive. They did, and in her own home she rallied a bit. It was her hope and the hope of her family that in the environment of the camp meeting she might experience a renewal of life and strength. Camp meeting opened in early October in a grove about half a mile from her home. Although very feeble and hardly able to leave her bed, at noon on the first Sabbath she gave instruction: 3BIO 203 3 Prepare me a place in the large tent where I can hear the speaker. Possibly the sound of the speaker's voice will prove a blessing to me. I am hoping for something to bring new life.--Life Sketches of Ellen G. White, 262. Healed at the Camp Meeting 3BIO 204 1 A sofa was arranged for her on the broad speaker's stand, and she was carried into the big tent and placed upon it. Those close by observed not only her weakness but also the deathly paleness of her face. Recalling the experience some years later, Ellen White said that not only was the large tent full, but "it seemed as if nearly all Healdsburg was present."--Letter 82, 1906. 3BIO 204 2 J. H. Waggoner, editor of the Signs of the Times, spoke that Sabbath afternoon "on the rise and early work of the message, and its progress and present state" (The Signs of the Times, October 26, 1882). When Waggoner had finished his address, Ellen White turned to Willie and Mrs. Ings, who were at her side, and said, "Will you help me up, and assist me to stand on my feet while I say a few words?" They aided her to the desk. "For five minutes I stood there," she later recalled, "trying to speak, and thinking that it was the last speech I should ever make--my farewell message." With both hands she steadied herself at the pulpit. She relates: 3BIO 204 3 All at once I felt a power come upon me, like a shock of electricity. It passed through my body and up to my head. The people said that they plainly saw the blood mounting to my lips, my ears, my cheeks, my forehead.--Letter 82, 1906. 3BIO 204 4 Every eye in the audience seemed fixed on her. Mr. Montrose, a businessman from the town, stood to his feet and exclaimed, "We are seeing a miracle performed before our eyes; Mrs. White is healed!" (WCW account). Her voice strengthened, her sentences came clear and full, and she bore a testimony such as the audience had never before heard. Waggoner filled out the story in his report in the Signs: 3BIO 204 5 Her voice and appearance changed, and she spoke for some time with clearness and energy. She then invited those who wished to make a start in the service of God, and those who were far backslidden, to come forward, and a goodly number answered to the call.--The Signs of the Times, October 26, 1882. 3BIO 204 6 Smith, who was present, in his report in the Review and Herald published October 31, mentioned that after the miraculous healing "she was able to attend meetings ...as usual, and spoke six times with her ordinary strength of voice and clearness of thought." Referring to the experience, Ellen White said, "It was as if one had been raised from the dead.... This sign the people in Healdsburg were to have as a witness for the truth."--Letter 82, 1906. 3BIO 205 1 This event, which seemed to be a turning point in her physical condition, opened the way for a strong ministry. In reporting her two-month illness, she remarked that she had expected it would gradually pass. Instead, she was healed instantaneously. She affirmed: 3BIO 205 2 It cannot be attributed to imagination. The people saw me in my feebleness, and many remarked that to all appearances I was a candidate for the grave. Nearly all present marked the changes which took place in me while I was addressing them.... I testify to all who read these words, that the Lord has healed me.... My whole system was imbued with new strength and vigor. A new tide of emotions, a new and elevated faith, took possession of my soul.--Signs of the Times, November 2, 1882. 3BIO 205 3 She was glad to be in the large group that during the camp meeting went to see the new college. First was the visit to the new building--the boardinghouse under construction--and then the school building. A brief dedication service was held in the "audience room," which could not contain all the visitors. After Waggoner offered the dedicatory prayer, Ellen called for singing a verse of "Hold the Fort," in which the whole congregation heartily joined. ------------------------Chapter 17--(1883) Immersed in Book Production 3BIO 206 1 It was early summer in 1882 before Ellen White had recovered sufficiently from the shock of James White's death to settle down to a consistent program of book production. When she did, weighing heavily on her mind was volume 4 of the Spirit of Prophecy series--The Great Controversy, dealing with the post-Christian era from the destruction of Jerusalem to the new earth. But first there was the writing dealing with current issues, primarily those relating to Battle Creek. She was living in her home on the little farm on West Dry Creek Road just out of Healdsburg. At first she felt she could give only half of each day to literary work, spending the other half-day in sewing and chores about the place. 3BIO 206 2 In early August, Testimony No. 31 came from the press. It was a 244-page volume available in either paper or cloth binding but with a larger sized page than heretofore--approximately the Testimony size so well known by Seventh-day Adventists. Its serious messages had an impressive impact on the church, particularly the seven chapters that filled the first eighty-nine pages, dealing with the Battle Creek problem and education in general in the Seventh-day Adventist Church. These carried the titles "Camp Meeting Address," "Our College," "Parental Training," "Important Testimony," "The Testimonies Slighted,""Workers in Our College," and "Jealousy and Faultfinding Condemned." 3BIO 206 3 Currently these chapters fill the first one hundred pages of Testimonies for the Church, volume 5. 3BIO 207 1 S. N. Haskell declared Testimony No. 31 to be "the most solemn one that has been published" (The Review and Herald, October 24, 1882). Early in the Ohio camp meeting a copy arrived and frequently the entire camp was called together to hear portions read; the hearers were deeply affected (The Signs of the Times, September 7, 1882). G. I. Butler, the president of the General Conference, wrote of it, "Never before has so important a testimony been given to us.... It is filled with the choicest matter and the most stirring truths. Never were our dangers set before us as a people more clearly."--The Review and Herald, August 22, 1882. Reported Sanborn, a minister, "How thankful I feel that the Lord has not left us in our darkness and backslidings, but in mercy calls us to hear His special counsel." (Ibid., September 19, 1882). Early Writings of Ellen G. White 3BIO 207 2 Just before the turn of the year, a little volume bearing the title of Early Writings of Ellen G. White came from the press. It was a book eagerly sought by Adventist families, for it provided Ellen White's three earliest books, long out of print: 3BIO 207 3 1. Christian Experience and Views of Mrs. E. G. White, a sixty-four-page pamphlet published in 1851 that presented many of her early visions. This included her first vision, at this time found in no other work. 3BIO 207 4 2. Supplement to Experience and Views, a forty-eight-page pamphlet published in 1854. It explained some points in the preceding work that were not clear to all readers, and added some testimony-type articles on church order, et cetera. 3BIO 207 5 3. Spiritual Gifts,, Volume I, the 219-page presentation of the great controversy story published in 1858. 3BIO 207 6 As noted in an earlier chapter, at the General Conference session of 1879 action was taken recommending "the publication of a small edition of her [Ellen White's] earliest writings, now out of print, to bring all her writings within the reach of those anxious to obtain them" (Ibid., December 4, 1879). 3BIO 207 7 Butler was delighted when finally in late 1882 this was brought about. He wrote an announcement for the Review entitled "A Book Long Desired." After naming the little books comprising Early Writings, he explained: 3BIO 208 1 The first two, published some thirty years ago, have long been out of print, and only a very few of the older Sabbathkeepers have ever seen them. The latter has been read by more, as a larger edition was published.... But we wish to speak more especially of the two first-mentioned portions of the volume. There has long been a strong desire for the publication of a new edition of these. These were the very first of the published writings of Sister White. Since they went out of print, many thousands have become interested in her writings. Many of these have greatly desired to have in their possession all she has written for publication.... It meets a want long felt.--Ibid., December 26, 1882 3BIO 208 2 Butler then discussed the criticisms brought by certain persons who had leveled accusations against the church of suppressing the early E. G. White writings. He declared, "They have claimed to be very anxious to obtain these writings to show up their supposed errors. They now have the opportunity." 3BIO 208 3 When Butler explained the publication of Early Writings, he was doing so in terms of the republication of Ellen White's early books, notably the first, Experience and Views. He made no reference to the fact that her first vision had been published in several forms in 1846 and 1847--an article, a broadside, a pamphlet by James White. When the account of her first vision appeared in her first book, there were some deletions of which he was either unaware or had overlooked. Copies of these very early items were extremely scarce. The critics made the most of it, claiming suppression. As will be noted in another chapter, Ellen White herself entered the discussion and made some explanations. The publication of Early Writings was actually and truly the reprinting of the earlier books. As soon as copies were available in Oakland, Ellen White autographed and sent one each to Haskell, Smith, Andrews, Loughborough, and J. E. White (MKW to WCW, January 7, 1882). New Year's Day, 1883 3BIO 208 4 When the new year dawned, Ellen White was spending a few days in Oakland at the W. C. White home. Willie was in Battle Creek, having gone east to attend the 1882 General Conference session held in Rome, New York. She had received an invitation from officers of the Oakland church to be present at the Sabbath school reunion to be held New Year's night and had made the trip from Healdsburg a few days before. Mary White, urging her mother-in-law to accept the invitation and spend a few days in Oakland, wrote somewhat of the program that was planned: 3BIO 209 1 They intend to have a Christmas tree, or rather a New Year's tree, and some exercises by the children, and would like an address by you. We would like to have you with us Christmas too, and would urge it strongly were it not that you dislike our climate so much and might not be able to remain till New Year's. Would want you to stay as long as you can after New Year's. 3BIO 209 2 We don't intend to go into Christmas presents very heavily this year, but I tell the family that if they have any presents to make, they must wait till New Year's so as to have you with us. So you must be sure to come.--MKW to EGW, December 17, 1882. 3BIO 209 3 When Ellen White received this letter she was deeply involved in writing volume 4, but she was pleased to accept Mary's invitation. 3BIO 209 4 The Monday night New Year's program, in which she participated, went off well. "The exercises were good and appropriate," Ellen wrote. "I spoke about one-half hour." Her remarks must have been appropriate and fitted to her audience, for she says, "The children listened with interest." Two Christmas trees were in the church, the trees and their decorations donated by the German Baptists. Offerings to the Lord were placed on one of the trees as fruit, and when gathered netted $172 for the Oakland church. Her final brief comment was that "all passed off pleasantly; nothing objectionable in the whole matter."--Letter 8, 1883. Holiday Articles in the Review and Signs 3BIO 209 5 In preparation of articles for the Review and Herald and the Signs of the Times, Ellen White and her helpers had worked ahead of the calendar. The readers of the Signs found the first article in the 1883 volume appropriately titled "The Old Year and the New." Its opening paragraph urged all, as the new year dawned, to engage in "serious, candid, critical self-examination," especially in "the things which concern our eternal interests" (The Signs of the Times, January 4, 1883). Her Review and Herald article ran to five columns. It was titled "Holiday Gifts": readers were reminded: 3BIO 210 1 The holiday season is fast approaching with its interchange of gifts, and old and young are intently studying what they can bestow upon their friends as a token of affectionate remembrance. It is pleasant to receive a gift, however small, from those we love. It is an assurance that we are not forgotten, and seems to bind us to them a little closer.--The Review and Herald, December 26, 1882. 3BIO 210 2 Then she counsels, "Brethren and sisters, while you are devising gifts for one another, I would remind you of our heavenly Friend.... Will He not be pleased if we show that we have not forgotten Him?" Practical Gift Suggestions 3BIO 210 3 In the setting of the gift-giving at the Christmas season, she made some suggestions: 3BIO 210 4 It is right to bestow upon one another tokens of love and remembrance if we do not in this forget God, our best friend. We should make our gifts such as will prove a real benefit to the receiver. I would recommend such books as will be an aid in understanding the Word of God, or that will increase our love for its precepts. Provide something to be read during these long winter evenings.--Ibid. 3BIO 210 5 She recommended books she herself admired and had been referring to as she was writing on the great controversy theme and on New Testament history: 3BIO 210 6 For those who can procure it, D'Aubigne's History of the Reformation will be both interesting and profitable. From this work we may gain some knowledge of what has been accomplished in the past in the great work of reform. We can see how God poured light into the minds of those who searched His Word, how much the men ordained and sent forth by Him were willing to suffer for the truth's sake, and how hard it is for the great mass of mankind to renounce their errors and to receive and obey the teachings of the Scriptures.... 3BIO 211 1 Many of our people already have the Life of Christ [Geikie]. The Life of Paul [Conybeare and Howson], now offered for sale at this office, is another useful and deeply interesting work which should be widely circulated.--Ibid. (Geikie advertised in Ibid., November 7, 1882). 3BIO 211 2 She mentioned also as appropriate the Testimonies and the three volumes of Spirit of Prophecy, and suggested children's books as appropriate reading--all available from the publishing houses, east and west. Spirit of Prophecy, Volume 4 3BIO 211 3 Now she was deeply engrossed in writing and preparing manuscripts for two books, Spirit of Prophecy, volume 4, and Sketches From the Life of Paul. 3BIO 211 4 When plans were laid in the late 1860s for the Spirit of Prophecy series, it was at first envisioned as books of about 400 pages each. Volume 1, dealing with Old Testament history and published in 1870, made a book of 414 pages. When she wrote New Testament history, it was found that two volumes were needed, one with 396 pages depicting the life of Christ from His birth to the triumphal entry into Jerusalem, the other with the events of Christ's Passion Week to His ascension and then taking up briefly the work of the apostles. These were published in 1877 and 1878. James and Ellen White hoped that the closing book of the series would be in the field without too much delay, but through the last two years of his life she could do but little with it. This remained the situation for the first year after his death. 3BIO 211 5 In an endeavor to keep the volumes close to the 400-page mark, volume 3 was held to 392 pages. This cut the story off in the midst of Paul's ministry, leaving him in Thessalonica. It was her plan to begin volume 4 at this point, and she continued writing five more chapters on this basis. These books were planned for Seventh-day Adventist reading. A uniform size for the books was considered important, as was the $1-per-volume price. But God had other plans; Ellen White was instructed through vision to adopt the format now seen in The Great Controversy. The fourth volume was to begin with the account of the destruction of Jerusalem. She followed this instruction. The five unused chapters on New Testament history were included in the second printing of volume 3, even though it made a book of 442 pages. Instructed to Trace the History of the Controversy 3BIO 212 1 It was revealed to Ellen White that she should present an outline of the controversy between Christ and Satan, as it developed in the first centuries of the Christian era and in the great Reformation of the sixteenth century, in such a way as to prepare the mind of the reader to understand clearly the controversy going on in the present day. Writing of this in 1888 as she had occasion (just four years after its issuance) to enlarge and revise volume 4, she explained: 3BIO 212 2 As the Spirit of God has opened to my mind the great truths of His Word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed--to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast approaching struggle of the future. 3BIO 212 3 In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving church.... 3BIO 212 4 In these records we may see the foreshadowing of the conflict before us. Regarding them in the light of God's Word, and by the illumination of His Spirit, we may see unveiled the devices of the wicked one.... The great events which have marked the progress of reform in past ages, are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application.--The Great Controversy, xi. Chapters Published in Signs of the Times 3BIO 212 5 Many of the chapters of the Spirit of Prophecy volumes on the life of Christ had appeared, while in preparation, in Signs of the Times. Ellen White now decided to follow the same plan as she wrote the chapters for volume 4. Just where she may have begun her writing for the book is unknown. She mentions doing such writing two years before James White's death. Now in 1883, the May 31 issue of the Signs carried as its lead article the beginning of a series of 20 articles featuring Martin Luther as the central figure in the Protestant Reformation. In preparing this material for publication, she was fulfilling the commission "to trace the history of the controversy in past ages," selecting and grouping "events in the history of the church." Much of this history had passed before her in vision, but not all the details, and not always in its precise sequence. In a statement read at Autumn Council of the General Conference Committee on October 30, 1911--a statement that had been carefully read by Ellen White and carried her written endorsement--W. C. White spoke of how she received light on Reformation history and the manner in which the writings of others were an aid to her in this work. 3BIO 213 1 The things which she has written out, are descriptions of flashlight pictures and other representations given her regarding the actions of men, and the influence of these actions upon the work of God for the salvation of men, with views of past, present, and future history in its relation to this work. 3BIO 213 2 In connection with the writing out of these views, she has made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D'Aubigne's History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. This has helped her to locate and describe many of the events and the movements presented to her in vision. 3BIO 213 3 This is somewhat similar to the way in which the study of the Bible helps her to locate and describe the many figurative representations given to her regarding the development of the great controversy in our day between truth and error.--Selected Messages 3:437. 3BIO 213 4 As mentioned earlier in this chapter, in 1882 and 1883 Ellen White had within easy reach the volumes of D'Aubigne's History of the Reformation. She recommended them as appropriate Christmas gifts in her Review article. She pointed out that they were interesting and profitable and a source of valuable knowledge of God's hand in Reformation days. 3BIO 214 1 The Review and Herald frequently carried advertisements for D'Aubigne's books, and Butler, in the March 13 Review, urged Adventists to secure and read them. A notice on the back page of the same issue of the Review advertised the set of books, normally selling for $5, as available for $4. The Relation of Ellen White's Articles to D'Aubigne 3BIO 214 2 All this publicity and urging Seventh-day Adventists to secure and read D'Aubigne's works on the Reformation is significant in view of the suggestion that in her tracing the history of the controversy she plagiarized the works of other authors. It is clear that she did make use of the writings of others in her narrative. But there was nothing surreptitious about it, and her use of the writings of others in no way injured the income from these standard works to their authors. 3BIO 214 3 As she penned the Luther story, she had at hand a condensation of D'Aubigne's work that she found most helpful. A notation in her handwritten manuscript on Luther gives a lead to this: "See Words That Shook the World, 240 pages." She was here referring to a volume in her library written by Charles Adams: Words That Shook the World; or, Martin Luther, His Own Biographer. Being Pictures of the Great Reformer Sketched Mainly From His Own Sayings (New York: Carlton and Porter, 1858). In his preface Adams informs the reader: "For most of the sketches herein comprised I am indebted mainly to the work of D'Aubigne, from whose voluminous and captivating pages I have endeavored to draw forth the subject of my book, and, with a style and brevity suited to youthful readers, set him forth for their contemplation." In her writing on Luther for the series of Signs articles, she found this condensation of D'Aubigne helpful and copied some, paraphrased some, and gave some in her own words. 3BIO 214 4 Through 1883 Ellen White was optimistic about the early completion of volume 4. On March 17 she wrote to J. N. Andrews in Switzerland: 3BIO 215 1 I have not been able to write many letters on account of the effort I am making to get off volume 4. I am making good headway on this book, and four weeks, I think, will complete it.--Letter 9, 1883. 3BIO 215 2 On July 3, while in Oakland hurrying the publication of the Testimony for the Battle Creek Church, she wrote her helper, Mrs. Ings, "I am in a hurry to get all settled down and rush this book." Marian, she said, "can press ...volume 4" (Letter 13, 1883). But in mid-August, with Butler urging her to help with the camp meetings, the unfinished work was laid aside to wait until the next year. Sketches from the Life of Paul 3BIO 215 3 There was one new E. G. White book that, in addition to the 244-page Testimony No. 31, was published in 1883. It was entitled Sketches From the Life of Paul. It had an interesting history. The Review and Herald, January 16, 1883, carried a note that the Sabbath school lessons beginning with the second quarter would be on the book of Acts of the Apostles. For collateral reading the two publishing houses offered copies of the popular standard work Life and Epistles of St. Paul, by the British clergymen W. J. Conybeare and J. S. Howson, as premiums with their respective journals (Ibid., January 2, 1883; The Signs of the Times, January 11, 1883). Not carrying an American copyright, the book had been picked up by several American publishers and had been issued in inexpensive popular editions, some of which could be secured for $1 per copy. Several thousand copies were distributed among Adventist readers. Just at this time Ellen White was adding to what she had written on the apostle Paul in her six chapters at the close of Spirit of Prophecy, volume 3. She greatly valued the Conybeare and Howson book, and as a part of an advertisement for it, wrote this communication: 3BIO 215 4 The Life of St. Paul, by Conybeare and Howson, I regard as a book of great merit, and one of rare usefulness to the earnest student of the New Testament history.--Ibid., February 22, 1883 The Call for an Ellen G. White Lesson Help 3BIO 215 5 Soon Adventists familiar with Ellen White's lucid style of writing in the several chapters on Paul at the close of Spirit of Prophecy, volume 3, were clamoring for a book from her pen on the subject. In response she took the published chapters and then prepared more material for a volume entitled Sketches From the Life of Paul. This 334-page volume, containing thirty-two chapters, was published in early June, 1883, to be used as a help for the Sabbath school lessons, which would run for another year. 3BIO 216 1 As Ellen White prepared these materials, she had at hand both the Conybeare and Howson book and Farrar's Life and Work of St. Paul. She made some use of words and phrases from each. In this she was doing much as did the British authors. Howson, in a footnote to chapter 2, admitted gaining "useful suggestions" and in some cases adopting the "very words" from unnamed "modern Jews" (Conybeare and Howson, Life and Epistles of St. Paul, vol. 1, p. 34, note). (See F. D. Nichol, Ellen G. White and Her Critics, pp. 424, 425.) 3BIO 216 2 Sizable editions of the E. G. White book Sketches From the Life of Paul were published by both the Pacific Press and the Review and Herald (MKW to WCW, June 5, 1883), and it was received with great favor. Wrote Butler after reading the book: 3BIO 216 3 We obtained a volume as soon as it was accessible to us, and have read it through with the deepest interest. To those familiar with her writings, it is unnecessary to say that the language is beautiful, clear, and most forcible. It is indeed written in her very best style, which is a very high commendation. It seems to me that no one can read this book without being made better by it. 3BIO 216 4 Though covering the same ground, and mentioning the same things contained in the Acts of the Apostles, yet there is a great flood of light thrown upon that narrative, bringing out most clearly many interesting circumstances, holding up to view many causes and effects which would not be discerned by the ordinary reader. Here is the great force of Sister White's writings, covering Bible subjects.--The Review and Herald, July 24, 1883. 3BIO 216 5 For nearly two decades the book was available from the publishers. When stocks ran out, Ellen White was asked about its continuation. She recognized that it was not a full treatment of the experience brought to view in the New Testament Acts of the Apostles, nor did it contain comments on the Epistles written by others than Paul. As she hoped before too long to fill in the gap between The Desire of Ages and The Great Controversy, she did not give approval for continued printings. 3BIO 217 1 It took her much longer than was anticipated to get to the task of filling in this gap. Not till the year 1911 was her 630-page book The Acts of the Apostles published. This lapse of time gave opportunity for rumors to be circulated, particularly that the book had been withdrawn from the market because of threatened legal action by the publishers of the Conybeare and Howson book. That such a rumor was pure fiction is demonstrated by the following letter of January 18, 1924, from the publishers of the edition the Review and Herald and the Pacific Press used as premiums in early 1883: Dear Sir, 3BIO 217 2 Your letter of January 15 received. We publish Conybeare's Life and Epistles of the Apostle Paul, but this is not a copyrighted book and we would have no legal grounds for action against your book and we do not think we have ever raised any objection or made any claim such as you speak of.... Very truly yours, Thomas Y. Crowell Company 3BIO 217 3 Nichol, op. cit., p. 456 (see also DF, p. 389). Testimonies for the Church, Volumes 1 to 4 3BIO 217 4 From the publication of the first Testimony pamphlet in 1855, important instruction, admonition, encouragement, and reproof reached the church through thirty-one Testimony pamphlets, each of sixteen pages to 240 pages. In 1878 the General Conference session voted that these materials should be kept in print and made available to the church in a more permanent form. 3BIO 217 5 In the early 1880s the publishers and Ellen White were faced with dwindling stocks. In late 1881 Marian Davis and Willie and Mary White began giving attention to what might be needed in the way of revising the wording, correcting imperfect grammar, or making clear the meaning intended by Ellen White. As the work was done, type was set and printing plates were made. 3BIO 217 6 While W. C. White was in Battle Creek at the 1881 General 3BIO 218 1 Conference session, Mary wrote to him: Yours from Battle Creek containing instruction concerning the Testimonies came to hand last evening. Your suggestion to insert the volume and number in running title we all think good.... 3BIO 218 2 With regard to changes, we will try to profit by your suggestions. The fear that we may make too many changes or in some way change the sense haunts me day and night.--MKW to WCW, January 7, 1882. 3BIO 218 3 Three weeks later Mary wrote a progress report: "There are now a little more than three hundred pages of the first volume of Testimonies electrotyped [in printing plates]. There is some more in type and much more prepared."--MKW to WCW, January 29, 1882. Work on this task progressed as other tasks allowed. On November 29 Mary wrote of what seemed to her and others of the need for some explanatory notes, and suggested following the style of Geikie in numbering such notes. In May, 1883, she was working on a subject index for volume 1 of the Testimonies, which she thought would "be of great value if done right" (MKW to WCW, May 13, 1883). 3BIO 218 4 When W. C. White and his mother went to the General Conference session in Battle Creek in November, 1883, he took with him a report of the work in preparing the Testimonies for publication in convenient permanent form. He called for a resolution of explanation and General Conference support. Here is the action taken on the last day of the session: 3BIO 218 5 Whereas, Some of the bound volumes of the Testimonies for the Church are out of print, so that full sets cannot be obtained at the office; and-- 3BIO 218 6 Whereas, There is a constant and urgent call for the reprinting of these volumes; therefore--Resolved, That we recommend their republication in such a form as to make four volumes of seven or eight hundred pages each. 3BIO 218 7 Whereas, Many of these testimonies were written under the most unfavorable circumstances, the writer being too heavily pressed with anxiety and labor to devote critical thought to the grammatical perfection of the writings, and they were printed in such haste as to allow these imperfections to pass uncorrected; and-- 3BIO 219 1 Whereas, We believe the light given by God to His servants is by the enlightenment of the mind, thus imparting the thoughts, and not (except in rare cases) the very words in which the ideas should be expressed; therefore-- 3BIO 219 2 Resolved, That in the republication of these volumes such verbal changes be made as to remove the above-named imperfections, as far as possible, without in any measure changing the thought; and further 3BIO 219 3 Resolved, That this body appoint a committee of five to take charge of the republication of these volumes according to the above preambles and resolutions.--Ibid., November 27, 1883 3BIO 219 4 Butler appointed the committee, as follows: W. C. White, Uriah Smith, J. H. Waggoner, S. N. Haskell, and himself (Ibid.). The General Conference on Record Regarding Inspiration 3BIO 219 5 This was a time when the work of Ellen White was being carefully scrutinized and consideration was given to inspiration-revelation as it related to her experience and writings. The action taken at the session to deal with faulty grammar and to clarify some statements was to become very important to Seventh-day Adventists, for it puts on record the position of the church that has been a bench mark in dealing with the question of inspiration. 3BIO 219 6 The work of preparing the testimonies for publication in four volumes proceeded, culminating in their publication in 1885. 3BIO 219 7 One other task called for immediate attention if the provisions of the General Conference session, as they related to the E. G. White books, were to be carried out. Her writing on the life of Christ, as it appeared in Spirit of Prophecy, volumes 2 and 3, was to be prepared for publication in a single volume. This was to be translated in the languages of Europe, providing books that could be sold to the general public. The editorial task was assigned to Marian Davis. She began this at once, for A. B. Oyen was to begin translating the Danish-Norwegian edition almost immediately (MKW to WCW, December 6, 1883). ------------------------Chapter 18--(1883) The Spirit of Prophecy Challenged 3BIO 220 1 Spending a weekend in Ukiah, fifty miles north of Healdsburg, in early December, 1882, Ellen White learned of a "storm of calumny and reviling" that troubled the new little company of believers there. She wrote: 3BIO 220 2 Our hearts are made glad as we see this little center of converts to the truth advancing step by step, growing stronger amid opposition. They are becoming better acquainted with the suffering part of religion. Our Saviour instructed His disciples that they should be despised for His name's sake. "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake."--Manuscript 5, 1882. 3BIO 220 3 In part this opposition was because of the maintaining by Seventh-day Adventists that the gift of the Spirit of Prophecy is present in the church. "Everything has been said about me that could be," she commented (Letter 24, 1882). 3BIO 220 4 Usually a firsthand acquaintance with Ellen White sufficed to counter many of the objections raised against her. At Ukiah, arrangements were made for her to speak to the townspeople in the courthouse in the evening after the Sabbath and again Sunday night. "The courthouse was crowded," she reported (Ibid.). As she wrote of the experience she declared: 3BIO 220 5 Our work is to sow the seed, not knowing which shall prosper, this or that. Our work is not to meet and contradict the variety of false statements men will make about me and my work. These men, professing to be messengers of God, publish and preach that which is most agreeable to their own natures; they pour out from unsanctified hearts and lips the basest falsehoods, that have no foundation in truth. 3BIO 221 1 Why don't you meet them? Why don't you resort to the law? says one. This is not my work. I ask, Did Jesus do this when He was on earth? He had to meet just such things. He was abused and insulted. He was reviled, but He reviled not again. He was pursued with falsehood and with calumny. He passed on, doing His work with fidelity whether meeting censure or praise.--Manuscript 5, 1882. 3BIO 221 2 The activities of Ellen White in California through the winter, spring, and summer of 1883 were described by the editor of the Signs of the Times, J. H. Waggoner: 3BIO 221 3 Although Sister White has been some time in California she has kept so steadily at writing at her home in Healdsburg that we have seen her very seldom, and the church has not been often favored with her personal labors. Indeed, her writing has so engrossed her time and attention that she has done comparatively little traveling and speaking in this State since the camp meeting [at Hanford, May 10-16, 1881]. But we never saw a time when her labor was better appreciated here than the present.--The Signs of the Times, August 16, 1883. The Intensity of the Warfare 3BIO 221 4 She was aware, of course, of the warfare against her work, and particularly alert to the deplorable conditions existing in the Battle Creek church. With the closing of the college in the summer of 1882, the outgoing president, Dr. McLearn, and his family remained in the city for some months, seemingly at a loss to know what to do. Matters were greatly complicated by the sympathetic attitude Uriah Smith and the Battle Creek church had toward him. McLearn declared that he had been treated unfairly, even though his salary of $800 a year exceeded that of any other Seventh-day Adventist executive or minister. He threatened to bring suit against the church and declared he would publish against Seventh-day Adventists if justice, as he saw it, was not done to him at the forthcoming General Conference session. Wrote G. I. Butler to Ellen White on November 28, 1882: "He has no faith, whatever, in the Testimonies, I think, and looking at things as he does, it will be a hard matter to hold on long." 3BIO 222 1 Butler thought McLearn would soon affiliate with the Seventh Day Baptists, which he eventually did, but not before linking up for a time with the split-off group at Marion, Iowa. In this, a Seventh-day Adventist attorney of Battle Creek, J. S. Green, joined him. Working with A. C. Long, of the Church of God, Adventist, the two engaged in writing articles and tracts against Ellen White and the administration of the Seventh-day Adventist Church that were widely distributed, especially among Adventists. 3BIO 222 2 G. W. Amadon stated: "Such an outburst of malevolence would hardly be expected in his [McLearn's] case."--RH, Supplement, August 14, 1883. 3BIO 222 3 The republication in 1882 of the three earliest E. G. White works in Early Writings triggered the Church of God group, joined by McLearn and Green, to a new attack in their church organ, the Sabbath Advocate. In the spring of 1883, A. C. Long issued a sixteen-page pamphlet titled "Comparison of the Early Writings of Mrs. White With Later Publications." Then the trio of dissidents united in the production of an "Extra" of the Sabbath Advocate, in which were presented a number of criticisms of Ellen White. At first the criticism was ignored. Then its wide distribution, especially among Adventists, gave rise to questions demanding answers. The first answer came from the pen of Wolcott Littlejohn in the Review in May, 1883. The Beginning of a Turnaround in Battle Creek 3BIO 222 4 To aid in the crisis situation at Battle Creek, Littlejohn had been asked in January to take charge of "District No. 3." The Battle Creek church, with its 497 members (The Review and Herald, April 17, 1883), comprised the largest part of the district. This was done with the understanding that he would take "the special oversight of that church" (Ibid., January 30, 1883). Within two weeks it was announced that he would "render special assistance on the Review," signing articles W. H. L. (Ibid., February 13, 1883). This move was made to bring in a more positive influence in the Battle Creek church and in the contents of the Review. On February 18, Butler wrote to Ellen White of this move, declaring, "Brother Littlejohn seems to be decided on the right side and to be firm and clearsighted. He expressed himself as fearful of a great crisis in the near future." Testifying to the effectiveness of his ministry is a news note in the Review of April 17 titled, "Bright Spots in Battle Creek," in which it is reported: 3BIO 223 1 On Sunday afternoon [April 8] a large percentage of the members of the church convened in the auditorium of the Tabernacle to attend to the business of the regular church quarterly meeting. On that occasion resolutions were passed acknowledging the truthfulness of the testimony which condemned the church for the course pursued by them in the college troubles, and expressing an earnest desire for the reopening of the college in the near future, and pledging a hearty support to the trustees in carrying out whatever plan they may adopt for the management of the school. 3BIO 223 2 On a previous occasion resolutions had been passed by the church, expressing an earnest desire that Elder G. I. Butler [who was residing in South Lancaster so that his children could be in an Adventist school] should return to this place, and favor the church with his valuable labors. At this time a letter was read from him acknowledging the receipt of the resolutions, and expressing his intention to return to Battle Creek at no distant date.--Ibid., April 17, 1883 3BIO 223 3 Then on a triumphant note the report concludes: "On the whole, the cloud seems to be lifting, and sunshine of God's favor to be resting again upon the church." 3BIO 223 4 With a strong base of support in the majority of the church officers and members, Littlejohn began to get positive materials into the Review. The issue of May 8 carried the first of a series of three rather scholarly articles on "Seventh-day Adventists and the Testimony of Jesus Christ." 3BIO 223 5 The way was being prepared for a comprehensive, sound answer to the blast from Marion, Iowa, in the "Extra" of the Sabbath Advocate. On August 14, 1883, a sixteen-page Review and Herald supplement was published, dealing with the main issues raised by the Church of God writers. The entire issue of 624 column inches was given to a defense of Ellen White and the Spirit of Prophecy. It included items from such men as Uriah Smith and W. C. Gage, whose influence had been something less than in full support of the Spirit of Prophecy and the stance of church administration. 3BIO 224 1 The comparatively short items contributed by Smith and Gage expressed their position on Ellen White's visions, claiming confidence and support but expressing their viewpoints, which were somewhat at variance from those held by the body of Adventists. 3BIO 224 2 Butler came out strongly in full support of the Spirit of Prophecy as represented in Ellen White and her work. In the heart of one six-column article titled "The Visions: How They Are Held Among Seventh-day Adventists," he declared: 3BIO 224 3 They have always been held in high esteem by the most zealous and humble among us from the start. They have first called attention to every important move we have made in advance. Our publishing work, the health and temperance movement, the college, and the cause of advanced education, the missionary enterprise, and many other important points have owed their efficiency largely to this influence. 3BIO 224 4 We have found in a long, varied, and, in some instances, sad experience, the value of their counsel. When we have heeded them, we have prospered; when we have slighted them, we have suffered a great loss.--RH, Supplement, August 14, 1883. Ellen White Enters the Fray 3BIO 224 5 Seldom did Ellen White pause to notice criticism of her work. But in this instance she felt she should say something that would be helpful to those meeting the charges brought against her. In early August she wrote an article for the Review and Herald, recognizing the conflict and reminding the readers that this was the kind of situation she had met from beginning days. The article, titled "Our Present Position," was published in the issue of August 28, 1883. Early in the article she observed: 3BIO 224 6 There are many who consider it a mark of intelligence to doubt, and they pride themselves upon their ability to devise objections to God's Word, to His truth, or to those who proclaim it.--Ibid., August 28, 1883. 3BIO 224 7 Coming more to the point, she admonished: 3BIO 225 1 Brethren and sisters, let not your souls be disturbed by the efforts of those who so earnestly seek to arouse distrust and suspicion of Sister White. These attacks have been repeated hundreds of times during the past forty years; but my labors have not ceased; the voice of warning, reproof, and encouragement has not been silenced. The evil reports framed concerning me have injured those who circulated them; but have not destroyed my work. 3BIO 225 2 Before some of these opposers had an existence, I was shown what would come, and from what source. In the day of God, those who have been seeking to prove me a deceiver must answer for their course.... 3BIO 225 3 Many ask, Why do you not contradict these reports? Why allow them to be circulated? The same question has been asked again and again for the last forty years. My answer is, in the language of one of old, I am doing a great work and cannot come down.--Ibid. 3BIO 225 4 In words of assurance she declared: Brethren and sisters, have no fears that I shall become disheartened by the cruel attacks of my enemies. I expect them in greater measure, and only wonder that they have not been more frequent. Think of Jesus. How much was said against Him.... The adversary of souls is constantly seeking to divert our minds by bringing in side issues. Let us not be deceived. Let enemies handle your name and mine as they please. Let them distort, misrepresent our words and deeds. Let them fabricate falsehoods as best pleases them.... 3BIO 225 5 Leave Sister White in the hands of God. If the work in which she is engaged be of God, it will prosper; otherwise it will come to naught. But remember that your own eternal interests are now at stake.... 3BIO 225 6 Many are in reality fighting his [Satan's] battles while they profess to serve under the banner of Christ. These traitors in the camp may not be suspected, but they are doing their work to create unbelief, discord, and strife. Such are the most dangerous of foes. While they insinuate themselves into our favor, and gain our confidence and sympathy, they are busy suggesting doubts and creating suspicion. They work in the same manner as did Satan in heaven when he deceived the angels by his artful representations.--Ibid. 3BIO 226 1 To Smith she declared of the publishing of the Sabbath Advocate: I hear the muttering of the dragon from Marion, but I expected worse than this because it is not the men who do this, but Satan behind them. They are merely men, but agents of Satan. It is his power we meet in them.--Letter 14, 1883. 3BIO 226 2 In an unusual move, she paused in her book preparation and wrote a sixteen-page explanation and defense. It opened: 3BIO 226 3 My attention has recently been called to a sixteen-page pamphlet published by A. C. Long, of Marion, Iowa, entitled "Comparison of the Early Writings of Mrs. White With Later Publications." The writer states that portions of my earlier visions, as first printed, have been suppressed in the work recently published under the title Early Writings of Mrs. E. G. White, and he conjectures as a reason for such suppression that these passages teach doctrines now repudiated by us as a people. He also charges us with willful deception in representing Early Writings as a complete republication of my earliest views, with only verbal changes from the original work. 3BIO 226 4 Before I note separately the passages which are said to have been omitted [as she does in this statement], it is proper that several facts be stated.--Manuscript 4, 1883 (published in full in Selected Messages 1:59-73). 3BIO 226 5 The prime question related to her first vision as published in 1847 as an article in the James White pamphlet A Word to the "Little Flock". In a move to inform those who questioned the precise wording, the Review and Herald reprinted the article in full and advertised it for sale for 3 cents a copy (The Review and Herald, August 28, 1883). 3BIO 226 6 Through the winter and early spring of 1883 Ellen White had kept close to her writing as she was striving to finish her work on Spirit of Prophecy, volume 4, and to complete the book on the life and teachings of the apostle Paul. Butler was eager to have her attend camp meetings during the summer. On February 18, 1883, he wrote to her: 3BIO 227 1 How much I wish you might get volume 4 out this winter so you could labor in the camp meetings the coming year. Your labors are greatly needed in several conferences. I think your labors would be highly appreciated by most of our people. 3BIO 227 2 As summer came and her book work was going well, she fixed her eyes on the dates for the Eastern camp meetings to start August 22 at Worcester, Massachusetts. Finally, her communication to the president of the General Conference led him to feel he could count on her help. He notified the readers of the August 7 Review and Herald that "Sister E. G. White may be able to attend [the New England meeting], if her health is sufficient to endure the long journey from California." 3BIO 227 3 With Sara McEnterfer as a traveling companion, Ellen White left California by train for Battle Creek. She arrived Friday, August 17. She went to the home of Edson and Emma for the night and then to the Sanitarium. Almost immediately she was involved in meetings. The Weekend in Battle Creek 3BIO 227 4 Being in Battle Creek brought back many memories, and she did not sleep well that Friday night. Sabbath morning she spoke in the Tabernacle, and Sunday morning to the workers in the Review and Herald office. She described that meeting in a letter to William and Mary in Oakland: 3BIO 227 5 I spoke to the workers in the Review office in regard to the first efforts made in Battle Creek in the publishing department. About eighty assembled. How small was the beginning of the work, and how limited the wages received! What self-denial and self-sacrifice had to be exercised to carry on the work! ...I spoke about an hour. This was to me a very precious meeting.--Letter 23, 1883. 3BIO 227 6 Sunday was a full day. In the afternoon at four o'clock she spoke in the public square on temperance, to a crowd of about four hundred. She had an appointment to speak to the patients at the Sanitarium Sunday evening. About three hundred crowded into the parlor, spilling out into the hall and porch. She was pleased at the reception of her remarks and reported that the atmosphere at the Sanitarium, as far as religious interest was concerned, was in every way improved. She credited this to the efforts of Lucinda Hall, now the matron, and Mrs. Sawyer (Ibid.). 3BIO 228 1 Getting the feel of things in Battle Creek, Ellen White decided to meet a second time with the employees of the Review and Herald. She could do this Monday evening, August 20. Uriah Smith's rather cool attitude toward Ellen White and her work could be felt by those who worked around him at the publishing house. She would be leaving in a day or two for camp meetings in New England. The Review of August 7 had announced that Smith would attend these meetings, but at the last minute he felt he must remain in Battle Creek and attend to some important writing. Her report on her second meeting at the Review office reveals the thrust of her remarks: 3BIO 228 2 Monday evening, August 20, I spoke again to those employed at the Review office. I deeply felt the need of a reformation, a transformation of character, with all connected with the publishing house. Unless they would fight the battles of the Lord and gain the victory over self and sin, they could not win the crown of life.--The Review and Herald, October 16, 1883. 3BIO 228 3 She urged all to act from principle and to place themselves decidedly on the side of right. Then, introducing an effective object lesson, she said: 3BIO 228 4 Unbelief grows as naturally as thistle seed, which, blown here and there, takes root, vegetates, and produces yearly an increased harvest. I entreated all, for Christ's sake, to become established for themselves upon the sure word of prophecy. All should be able to give the reason of the hope that is within them. A vigilant foe is at work earnestly and untiringly, to weaken their confidence in God and the truth. 3BIO 228 5 The most extravagant, inconsistent reports in regard to my position, my work, and my writings will be put in circulation. But those who have had an experience in this message, and have become acquainted with the character of my work, will not be affected by those things unless they themselves backslide from God, and become corrupted by the spirit of the world. Some will be deceived because of their own unfaithfulness. They want to believe a lie. Some have betrayed sacred, important trusts, and this is why they wander in the mazes of doubt.... 3BIO 229 1 There are some, even connected with our institutions, who are in great danger of making shipwreck of faith. Satan will work in disguise, in his most deceptive manner, in these branches of God's work. He makes these important instrumentalities his special points of attack, and he will leave no means untried to cripple their usefulness. The same enemy that is even on my track will be on yours also. He will suggest, conjecture, fabricate all sorts of reports, and those who wish them true will believe them. 3BIO 229 2 But be assured that the attacks of Satan will not turn me from the path of duty. The work committed to me forty years ago I must carry forward as long as life shall last. I will not shun to declare the whole counsel of God. Unpleasant as it may be, I must warn, reprove, rebuke, as God bids me, whether the carnal heart will accept or reject the words of warning. 3BIO 229 3 For forty years, Satan has made the most determined efforts to cut off this testimony from the church; but it has continued from year to year to warn the erring, to unmask the deceiver, to encourage the desponding. My trust is in God. I have learned not to be surprised at opposition in any form or from almost any source. I expect to be betrayed, as was my Master, by professed friends.--Ibid. ------------------------Chapter 19--(1883) A Changing Battle Creek--the College Opens 3BIO 230 1 The week spent in Battle Creek indicated to Ellen White that while the battle was not yet won, there were encouraging changes. 3BIO 230 2 Having in earnestness and kindness sounded a warning that she hoped would help to stabilize those who might have been wavering, she pressed on to Massachusetts. The camp meeting in Worcester opened Wednesday, August 22. Beginning with the Massachusetts meeting she had a full schedule until October 10: Vermont, Maine, New York, Nebraska, Michigan, and Indiana. Fellow laborers included Butler, Van Horn, and, for the three later meetings, Haskell. 3BIO 230 3 As had become the practice, she was advertised as the Sunday afternoon speaker, with the public invited to hear her. Four thousand attended the Worcester meeting to hear her speak on Christian temperance in its broad aspects. When she came onto the grounds in Maine, the people were pleased to see that she was accompanied by one of her sisters (The Signs of the Times, September 27, 1883). At many of the camp meetings she would speak once each day and attend various auxiliary meetings, joining in with appropriate remarks or counsel. Haskell, who had recently come from California, reported in the Signs of the Times: 3BIO 230 4 Our friends will be pleased to hear that Sister White has been specially sustained of God, and her testimony was never clearer and more powerful than upon this trip east. For all of these blessings we only say, Praise the Lord for His goodness manifested to His people.--October 18, 1883. Battle Creek College Reopens 3BIO 231 1 With a more accurate comprehension of the whole situation on the part of the Battle Creek church, and upon its members making a thorough confession and a pledge of loyalty to the Spirit of Prophecy and to church leadership, the board of trustees of Battle Creek College looked forward to the reopening of the college. Butler, chairman of the board, as well as president of the General Conference, presented an extended statement on the situation in the Review of July 31, 1883, under the title of "Our College at Battle Creek": 3BIO 231 2 Let us consider some of the questions involved in the reopening of the college. It has remained closed for one year. Why? Because as conducted for some time previous to its closing, it did not answer the purpose for which it was established. And further, because the state of feeling existing in the community surrounding it was such that those to whom its management was entrusted felt that there was no reasonable hope that a better state of things could then be obtained.... 3BIO 231 3 The last year the college was opened a crisis was reached. The principal employed was a man of little experience in this message, who seemed to think he knew better what was needed than those of long experience in the work. His ideas were sanctioned by many of the church and many of the students. The wrong tendency above mentioned was greatly strengthened. The influence of some of the older teachers was cut off, and their lot made very bitter. The authority of the board of trustees was treated with contempt and defiance.... 3BIO 231 4 A very different spirit is manifest in the church at Battle Creek the present year from that which was seen last year. Many persons have expressed themselves as deeply regretting the course they pursued in the troubles of the college. We have met in our travels quite a number of our young men whose influence was cast against the board, who have come to us and expressed much regret at the course they pursued.... All these things prepare the way for the college to open with favorable prospects of success. 3BIO 231 5 Yet there are great difficulties to be met if we have such a school as will meet the mind of the Spirit of God. It will require men of sound judgment, deep piety, and those whose whole hearts are enlisted in the work of God, to mold and manage it, if it ever fully succeeds.... 3BIO 232 1 To bring about the true spirit in our college will require a great effort. To secure proper officers and teachers who will exert the right influences, and bring into the school the Spirit of Christ, and lead the minds of the pupils to the truth, is a difficult problem, and one which the board of trustees is now trying to solve. We hope for such success as will enable us soon to announce the time when our college will open. 3BIO 232 2 The Review and Herald, August 14, 1883, carried the announcement that Battle Creek College would open Wednesday, September 5, for the coming college year. 3BIO 232 3 Eighty students were present for the opening. W. H. Littlejohn, who had shown his loyalty to the church and to the Spirit of Prophecy counsels, had been chosen president. He served for two years. 3BIO 232 4 The operation of the college was in the hands of the SDA Educational Society; school matters would come to its attention at the annual meeting to be held during the General Conference session. The Michigan Camp Meeting and the Uriah Smith Turnaround 3BIO 232 5 After the distressing year in Michigan and particularly at Battle Creek, the Michigan camp meeting, held on the Battle Creek fairgrounds and billed as "The State Meeting," was particularly significant. Smith, who had been under a cloud for months, presented an encouraging report of the meeting. There were one hundred and thirty family tents on the ground, with meetings held in the large 80- by 120-foot tent. About fifty ministers and licentiates were present, and some powerful sermons were preached. Smith reported that "a first-day Adventist minister who was present Sabbath and Sunday said that it seemed like 1844." Smith added: 3BIO 232 6 The presence of Brethren Haskell and W. C. White from the Pacific Coast added to the interest of the meeting.... The benefit of the labors and attendance of Sister White at this meeting cannot be overestimated. Her exhortations moved the people to seek the Lord with earnestness and contrition of heart, as could have been done by no others. A meeting of this character on Monday forenoon which continued without intermission till nearly 2:00 P.M. was considered by some who have had large experience in religious things the most impressive occasion, and one marked by the most solemnity and power of any meeting they ever attended.--Ibid., October 9, 1883 3BIO 233 1 Smith continued his comments on the importance and effect of Ellen White's ministry, which clearly betokened a change of attitude on his part. He wrote from personal experience: 3BIO 233 2 Sister White has a work to do, and is trying faithfully to perform it, which no others can do. It is one which has a most intimate connection with the prosperity of the cause. For this she is especially qualified by the gift she has in exercise of "visions and revelations of the Lord." Through this she is able to perceive more vividly the dangers and duties pertaining to these closing moments of time, and thus more understandingly instruct and warn the little flock; and he who would try to destroy confidence in her work, or weaken her hands, is taking a course hostile to the best interests of this cause.... 3BIO 233 3 From the very beginning, now nearly forty years ago, the manifestation of the Spirit of Prophecy in the visions of Sister White has been connected with this work, and interwoven with every step of its progress. To suppose that during the brief time remaining it is to be separated from it would be took for a singular providence indeed. A change in this respect is now no more possible than it is desirable. 3BIO 233 4 Rather than stop now to question the wisdom of God's providence, in the constitution or history of this work, and spend time and strength in efforts to introduce fundamental changes, we think all would do better to accept it as a whole, give their attention to a careful examination of their own hearts in view of the soon-coming judgment, and be willing to receive instruction from whatever source, and by whatever means the Lord may see fit to send it. 3BIO 234 1 If the work of the ministry, as Paul wrote to Timothy, is, among other things, to "reprove, rebuke, exhort," it would not be strange if this should be a characteristic of a special gift in the church; and if to refuse to receive instruction from the faithful minister would be to neglect duty and suffer spiritual loss, it would, in the other case, be no less so.--Ibid. 3BIO 234 2 Using his editorial report on the Michigan camp meeting to herald to the church the marked change that had come in his personal relationship to the Spirit of Prophecy, Smith stated: 3BIO 234 3 Reference to Sister White's labors at the camp meeting has led us to this digression, in which we have taken occasion to state more fully than in the recent Review Supplement our position on a question which has been the cause of no little agitation of late in some quarters.--Ibid. 3BIO 234 4 In closing his report and personal confession, he wrote significantly: 3BIO 234 5 To return to the meeting, we believe its influence will be to consolidate the work in this State, and bind the hearts of the brethren more closely together. It is one Lord, one cause, and one people. The remnant are going through together, not in straggling squads or hostile sections. Happy will it be for those people who can say, This cause is my cause, and this people is my people.--Ibid. 3BIO 234 6 What a victory had been won. The cause of God now entered a new day. Some time after this Smith wrote at length in the Review and Herald Extra about his experience in going through a period of doubt in his relation to the Testimonies, as mentioned in an earlier chapter (page 200--see page 493, Appendix, for the full statement). 3BIO 234 7 Following the camp meeting, a Bible reading institute arranged by the Michigan Conference was carried through successfully. Ellen White came often and spoke in the meetings about the general interests of the cause. Reportedly, her testimony was accompanied by the Spirit of God (The Signs of the Times, November 22, 1883). 3BIO 234 8 In the interval between the camp meeting and the institute, word was received of the death of the church's first missionary to be sent overseas, J. N. Andrews, in Basel, Switzerland. The life of this faithful servant of God was cut short by tuberculosis at the age of 54. The 1883 General Conference Session 3BIO 235 1 The General Conference session convened Thursday, November 8. A tender and harmonious spirit prevailed from the first. George Butler, in his opening address, referred to recent experiences in the attacks made on the visions and the Spirit of Prophecy: 3BIO 235 2 The bitter opposition waged against us this year is another source of encouragement. The opposition on the subject of spiritual gifts has created a great interest on that subject, and we should be preparing, by the publication of suitable works, to meet a still greater opposition in this direction in the near future.--The Review and Herald, November 20, 1883. 3BIO 235 3 Ellen White spoke to the ministers each morning. Writing to an Adventist businessman in Oakland near the close of the session, she reported: 3BIO 235 4 The Lord has blessed me greatly since these meetings have been in progress. We have had meetings for the ministers every morning at five o'clock and I have been able to attend and speak a short time to them. I have had special words given me as they were needed.... Our brethren are learning the simple art of believing as well as confessing their sins.--Letter 15a, 1883. 3BIO 235 5 Concerning the session, she declared, "There is a spirit of sweet amity and love among our ministering brethren. Business meetings move off harmoniously."--Ibid. The conference session, together with the auxiliary meetings, ran the full twenty days as planned. Crucial Meeting of the Educational Society 3BIO 235 6 At the meeting of the S.D.A. Educational Society, held on November 14, the time was given (after the disposing of financial matters) to reports from President Littlejohn. W. C. and Ellen G. White then spoke about the college and educational interests. Ellen White's carefully followed remarks were summed up in the report of the meeting. 3BIO 236 1 Referring to the opening of the college, the influences which led to its closing, and its recent reopening, Sister White expressed the hope that the blessing of God would attend the work there, so that it might carry out the design for which it was started. The object of having a college was to furnish a place where the young could be educated to go out and labor for God. Even as the fear of God is the beginning of wisdom, so the Bible should be studied in order to gain an education that will be of lasting benefit to the young. The time should be divided up between study and work, so as to furnish physical as well as mental development, and better advancement would be seen if this plan were followed out.--The Review and Herald, December 4, 1883. 3BIO 236 2 The naming of the appropriate committees signaled a notable change of attitude of one key figure at the headquarters of the church--Uriah Smith. The committee on resolutions, a very important committee at just this time, was named: W. C. White, Uriah Smith, and W. H. Littlejohn. What an omen for better days! The resolutions they laid before the constituency of the Educational Society were equally significant: 3BIO 236 3 Resolved, That we express our gratitude to God for the reopening of our college, and that we recognize His hand in the rapid increase in the number of students since the commencement of the present term, and the exceptional good order which has characterized their deportment thus far. 3BIO 236 4 Whereas, In our last annual session a resolution was passed to the effect that the trustees make provision for a suitable boardinghouse for the students; also for the performance of manual labor on the part of the students; and, as far as possible, for the conducting of the college upon a plan which shall harmonize in all respects with the light which God has given us upon this point through the Testimonies; and-- 3BIO 236 5 Whereas, The carrying out of that resolution will involve the expenditure of $15,000 to $20,000; therefore-- 3BIO 236 6 Resolved, We proceed to raise $25,000 during the coming year, in subscriptions to the capital stock, to be used in paying the present indebtedness and in making the proposed improvements.--Ibid. 3BIO 237 1 It was recognized that the main purpose of the college was to train ministers, missionaries, colporteurs, Bible "readers" (instructors), and teachers for auxiliary schools. A new day had dawned for Battle Creek College. Conference Session Actions 3BIO 237 2 Many facets of the work of the church were considered and acted upon at this session. The General Conference Committee was enlarged from three members to five. George I. Butler was reelected president, Uriah Smith chosen secretary, and A. R. Henry, an Adventist banker from Iowa, treasurer. The new executive committee consisted of Butler, Haskell, W. C. White, J. Fargo, and O. A. Olsen. Ellen White, whose ordination was at the hands of God and not men, was given ministerial credentials. 3BIO 237 3 At the last service, Tuesday night, November 20, W. C. White and A. B. Oyen were ordained to the gospel ministry, followed by a short address by Ellen White. 3BIO 237 4 Among the resolutions passed were several that indicated a firming up of the attitudes on the Spirit of Prophecy. Actions Relating to the E. G. White Books 3BIO 237 5 Early in the session, action was taken to publish, in the Danish-Norwegian language, a book comprising the major portions of volumes 2 and 3 of Spirit of Prophecy, to be known as The Life of Christ. Already available in this language was a volume of a sketch of Ellen White's life and various extracts from her writings, which had been well received. It was recommended at this session that the sketch of her life and The Life of Christ be published in French, German, and Swedish. These actions called for competent translators, and those present felt the work could best be done in Europe. They voted that A. B. Oyen go at his earliest convenience to Europe. There he could engage in translating with the help of the best scholars and J. G. Matteson (Ibid., November 20, 1883). 3BIO 237 6 An action taken on Tuesday, November 13, helped to strengthen the publishing interests in Europe: 3BIO 237 7 Whereas, It is evident that it will soon be necessary to take advance steps in the way of establishing publishing interests in Europe; and-- 3BIO 238 1 Whereas, Brother W. C. White has had experience in this branch of the work; therefore-- 3BIO 238 2 Resolved, That we recommend that the said W. C. White so arrange his business the coming year as to be at liberty to render the requisite assistance another season.--Ibid. 3BIO 238 3 Another action relating to the Ellen G. White writings, the one mentioned in the preceding chapter that called for some revision of wording as the Testimonies were to be reprinted in permanent and more convenient form, was taken. The 1883 session would be remembered for this if for nothing else. 3BIO 238 4 Still another far-reaching action relating to Ellen White's ministry read: 3BIO 238 5 Voted, That this conference request that Sister White's talks at the early-morning meetings, and such other matter as may be considered advisable, be published. 3BIO 238 6 This culminated in the publication of twelve articles in the Review and Herald in 1884 and in Gospel Workers, published in 1892. 3BIO 238 7 An action fulfilling the suggestion made by Butler in his opening address called for the preparation of books to be issued on the subject of spiritual gifts; the General Conference Committee was asked to give attention to this. 3BIO 238 8 It was at one of the meetings at this session that Ellen White gave the message recorded in Selected Messages 1:45 and 46, concerning the reception of her testimonies. 3BIO 238 9 In giving his final report on the conference, Uriah Smith wrote: We have had good and blessed conferences in the past. We have nothing to abate from the report of any previous meeting. Yet some who have known the best of all former occasions of this kind pronounced this better than any of them. Sister White was greatly strengthened and blessed throughout the meeting. We mention as a matter of interest to the reader, as it was to all present at the closing morning meeting, Tuesday, November 20, her statement then made, that this had been the best meeting that she had ever enjoyed. We do not know that anyone left with other than feelings of courage and good cheer.--The Review and Herald, November 27, 1883. 3BIO 239 1 Smith seemed to bubble over with joy and courage; he mentioned the outlook as more hopeful than ever before, the work on a firmer basis, obstacles lessening, and the prospect of success never more flattering. This feeling seemed to be sensed by everyone at the conference. Haskell telegraphed the Pacific Press that it was "the largest and best conference ever held" (The Signs of the Times, November 29, 1883). Ellen White, writing to a friend in Oakland, exclaimed, "This is the best conference ever held among our people."--Letter 15a, 1883. Back to California 3BIO 239 2 For Ellen White there was a ten-day Bible reading institute at South Lancaster, Massachusetts, following the General Conference. Then she spent a few days in Pennsylvania and attended a meeting at Wellsville, New York. 3BIO 239 3 So many were making the trip from Battle Creek to Oakland that a railroad car was chartered for the journey. Forty-six were in the traveling party that reached Oakland Monday morning, December 24. ------------------------Chapter 20--(1884) Completing the Work on The Great Controversy 3BIO 240 1 At the close of my long journey east," wrote Ellen White in early January, 1884, "I reached my home in time to spend New Year's Eve in Healdsburg."--The Review and Herald, January 29, 1884. The College Hall had been fitted up for a Sabbath school reunion. She described the scene: 3BIO 240 2 Cypress wreaths, autumn leaves, evergreens, and flowers were tastefully arranged; and a large bell of evergreens hung from the arched doorway at the entrance to the room. The tree was well loaded with donations, which were to be used for the benefit of the poor, and to help purchase a bell. Except in a few instances, the names of the donors were not given; but appropriate Bible texts and mottoes were read as the gifts were taken down from the tree. On this occasion nothing was said or done that need burden the conscience of anyone.--Ibid. 3BIO 240 3 She commented further: Some have said to me, "Sister White, what do you think of this? Is it in accordance with our faith?" I answer them, "It is with my faith." 3BIO 240 4 In Healdsburg, San Francisco, and Oakland, there are many things to attract our children; large sums are expended every year on Christmas and New Year's in purchasing gifts for friends. These gifts are not generally satisfactory, for many receive presents that they do not need, when they would be glad to have some other article; some receive the same article from several different persons; and others receive nothing at all. 3BIO 241 1 We have tried earnestly to make the holidays as interesting as possible to the youth and children, while changing this order of things. Our object has been to keep them away from scenes of amusement among unbelievers. Instead of following a selfish custom, and giving to those from whom presents will be expected in return, let us make our offerings to the Lord. This plan has proved successful in many of our churches, and it was a success on this occasion.--Ibid. 3BIO 241 2 Driving the lesson home, she admonished: "While we restrain our children from worldly pleasures, that have a tendency to corrupt and mislead, we ought to provide them innocent recreation, to lead them in pleasant paths where there is no danger."--Ibid. 3BIO 241 3 In the Signs report it is stated: "A tree was standing on the rostrum, from which were taken parcels containing the sum of $200. This was afterward increased to $350."--January 24, 1884. Work Pursued on the Great Controversy 3BIO 241 4 For five months work on the manuscript for Spirit of Prophecy, volume 4, The Great Controversy Between Christ and Satan, had been laid aside. Now back at home one determination motivated her--the completion of the manuscript and the publication of the book. She had made a small beginning five years before, while with her husband in northern Texas. Again and again, as she was able, she picked up the task, only to have to leave it for something that at the moment was more pressing. In mid-March, 1883, she expressed the hope to have the completed manuscript ready in "four weeks" (Letter 9, 1883). It was still unready when she left for the East in August. Now the new year had come, and she had every expectation of completing the work before she had another serious break in her program. She wrote to Sara McEnterfer on February 14: 3BIO 241 5 I am writing every day. Mean to get my book finished next month, and can scarcely write a letter, I am so intent on this matter.--Letter 37, 1884. 3BIO 241 6 And intent she was. Five days later, in a letter to Uriah Smith and his wife, Harriet, she disclosed her feelings as she wrote the closing chapters: 3BIO 242 1 We have, Sister Harriet, everything to be thankful for, that Jesus is our advocate and that He pleads in our behalf. As I write upon my book I feel intensely moved. I want to get it out as soon as possible, for our people need it so much. I shall complete it next month if the Lord gives me health as He has done. I have been unable to sleep nights, thinking of the important things to take place. Three hours' sleep, and sometimes five, is the most I get. My mind is stirred so deeply I cannot rest. Write, write, write, I feel that I must, and not delay. 3BIO 242 2 Great things are before us, and we want to call the people from their indifference, to get ready for that day. Things that are eternal crowd upon my vision day and night. The things that are temporal fade from my sight.--Letter 11a, 1884. 3BIO 242 3 Five weeks later, although most of the manuscript was in the hands of the Pacific Press, she was still hard at work on the finishing touches (The Signs of the Times, March 27, 1884). 3BIO 242 4 She wrote to Willie in Oakland: 3BIO 242 5 I see by appointments that there are only three weeks left for me to close up my book. Dr. [E. J.] Waggoner [assistant editor of the Signs] is fearful I will not get through, but I mean to by that time, if possible.... 3BIO 242 6 P.S. Bring me another good fountain pen.--Letter 44, 1884. 3BIO 242 7 Waggoner was more right than she. She had to lay aside her pen and meet three camp meeting appointments in the West, to which she was committed. Then she was back writing again. 3BIO 242 8 On March 23, Joseph Waggoner, editor of Signs of the Times, got an advance look at one of the chapters, "Origin of Evil." In a note to the readers of the Signs he commented: 3BIO 242 9 We have no fear but that deep interest will be taken in this book, judging from what we have read. We long for its appearing; and so would thousands of our readers if they knew its value. We do not wish to institute comparisons, but we can assure our friends that this volume will not fall below the very best of the writings of Sister White that are already published.--March 27, 1884. 3BIO 243 1 In reporting to readers of the Review and Herald, W. C. White explained in a statement published in April: 3BIO 243 2 Most of the chapters are now written, but a few subjects are not yet completed. The work of writing the latter part of this volume has been accomplished slowly and with great difficulty. The scenes and events to be described were of such solemn importance, and the subjects pressed so constantly on the mind of the author, that she has frequently worked beyond her strength.... The manuscript is now so nearly completed that we can speak confidently of the contents of this volume. 3BIO 243 3 He described its leading features: It begins with the destruction of Jerusalem, and gives brief sketches of the experience of the Christian church to the close of the great controversy between righteousness and sin. Several chapters are especially devoted to an exposure of the great deceptions by which the archrebel has led the world captive, and to a vivid portrayal of his subtlety in introducing these heresies one by one into the church.... 3BIO 243 4 For a wide range of subjects and the presentation of facts of general interest, this work surpasses all her former volumes.--The Review and Herald, April 8, 1884. 3BIO 243 5 White explained that this volume was to be sold by subscription, that is, some appointed person with a prospectus would call on each church member to solicit his order. The plan was to reach all Adventists in six months. The book would be available in two bindings, one, olive in color, carrying the title The Great Controversy, the other in black cloth titled Spirit of Prophecy, volume 4. The price--$1 each. A Visit to the Health Retreat at St. Helena 3BIO 243 6 In January and February, the climate near the northern California coast is often unpleasantly characterized by rain and fog. Ellen White, finding her lungs and throat affected by the damp and cold, decided to spend a few weeks at the Health Retreat a little farther inland on the side of Howell Mountain, near St. Helena, just below the bountiful Crystal Spring. Picking up her writing materials, she drove from Healdsburg with a woman physician, Dr. Chamberlain, the thirty-five miles to the Retreat (Letter 36, 1884). She found the weather sunny and warm. She would write until she was weary and then she and Dr. Chamberlain would take their canes and climb the mountains. 3BIO 244 1 In writing to Uriah Smith and his wife, Harriet, she described the scenery as "most lovely, exceeding any pictures of loveliness I have ever seen. Brother Smith's artist eye would take in the scenery and enjoy its beauty, if possible, more than myself."--Letter 11a, 1884. 3BIO 244 2 Every time she visited the Retreat she became more enamored with the favorable qualities of the location. She found that William Pratt, who had donated the land for the institution and had aided and fostered its development, now was opening the way for Adventist families to come in and settle close to the institution, hoping to develop a small supporting community. 3BIO 244 3 Pratt had given building sites to two families. Now he offered a plot to Ellen White if she would build a home on it. Suitable land close to the institution was in short supply; when he offered her a lot she countered with the proposition that she wished to purchase the available land southeast of the institution. Pratt protested that this would spoil his plan, and she told him that that was precisely what she wanted to do. She stated that she had been shown that the time would come when that land would be needed by the institution and she wished to secure it and hold it for such use. 3BIO 244 4 Reluctantly he sold her eight and a half acres, which she held for a number of years till it was needed for the normal expansion of the plant. With this land, so beautifully located, in her possession, she dreamed of building a modest cottage near the institution. She would make it available to the Retreat when needed. She spent three weeks at the Retreat, during which time she made the initial arrangements for the erection of a home. She was back again in late February. She described the new home in a letter to Mrs. Ings as a "little gem of a house" (Letter 22a, 1884); she named it "Iliel." She arranged for planting and fencing a family orchard on that portion of the land that could be cultivated. "Iliel" still serves the institution, overlooking the valley, although in a slightly different location. Ellen White's Battle with Appetite 3BIO 244 5 The Health Retreat was founded when vegetarianism among Adventists was in its infancy. Often there were compromises in the homes of believers striving to improve their diets, and also in the two medical institutions operated by the church, at Battle Creek and St. Helena. Dr. John Kellogg had not yet begun manufacturing the health foods that in time were to become helpful. At the time of Ellen White's three-week visit at the Retreat in January, neither the physician, the manager, nor the cook favored a nonmeat diet. Ellen White describes her experience: 3BIO 245 1 Meat seldom appears on my table; for weeks at a time I would not taste it, and after my appetite had been trained, I grew stronger, and could do better work. 3BIO 245 2 When I came to the Retreat, I determined not to taste meat, but I could get scarcely anything else to eat, and therefore ate a little meat. It caused unnatural action of the heart. I knew it was not the right kind of food. I wanted to keep house by myself, but this was overruled. If I could have done as I wished, I should have remained at the institution several weeks longer. 3BIO 245 3 The use of meat while at the Retreat awakened the old appetite, and after I returned home, it clamored for indulgence. Then I resolved to change entirely, and not under any circumstances eat meat, and thus encourage this appetite. Not a morsel of meat or butter has been on my table since I returned. We have milk, fruit, grains, and vegetables. 3BIO 245 4 For a time I lost all desire for food. Like the children of Israel, I hankered after flesh meats. But I firmly refused to have meat bought or cooked. I was weak and trembling, as everyone who subsists on meat will be when deprived of the stimulus. But now my appetite has returned, I enjoy bread and fruit, my head is generally clear, and my strength firmer. I have none of the goneness so common with meat eaters. I have had my lesson, and, I hope, learned it well.--Letter 2, 1884. 3BIO 245 5 She told Smith that she was pleased to read in the Review of February 12 an article on diet. "It came in just the right time for me, for I am laboring on this point and needed just what is there published." The article, written by a Dr. T. R. Allison, of England, and originally published in the London Times, recounted the successful experience of a physician who had experimented with a strictly vegetarian diet. It provided documentation Ellen White could use with the manager and the cook at the Retreat. Her messages of counsel to them were firm and kind. The main portions of these testimonies may be found in Counsels on Diet and Foods, 405-410. She called for marked changes in the dietary program at the institution, and a few months later helped to arrange for Mrs. Jenny Ings, who had been assisting her, to serve as matron with the purpose of bringing about changes that would help the institution to operate on "hygienic principles" in properly fulfilling its mission (CDF, p. 406). The First Camp Meeting in Los Angeles, California 3BIO 246 1 The time had come when through successful evangelistic efforts there were a sufficient number of Seventh-day Adventists south of the Tehachapi Mountains to appoint a truly "southern California" camp meeting. May 8 to 18 was the time selected, and the meeting was to be held in Los Angeles. Most of southern California then was ranch and farming country. To help swell the numbers and bring courage to the new believers in the south, arrangements were made for a specifically engaged "third-class sleeping car" accommodating thirty-six persons to be attached to the express train operated by the Central and Southern Pacific railroads. It would originate at San Francisco, and Adventists could board it at the principal Central Valley points en route. 3BIO 246 2 Ellen White was urged to attend this, the first camp meeting to be held in the Los Angeles area. Although much worn from her incessant writing, she consented to go. In his report in the Review and Herald J. N. Loughborough identified Los Angeles as "near five hundred miles southeast of Oakland, California" (The Review and Herald, May 27, 1884). He reported a rather sparse attendance of Seventh-day Adventists because the late rains had kept the farmers at home getting in their crops, but the community attendance was gratifying. The sixty- by ninety-six-foot preaching tent and twenty-four family tents were pitched on the grounds, with about sixty people camping. In her letter to her son in Oakland, Ellen White described it in these words: "The attendance of brethren is small; outside attendance is the very best."--Letter 47, 1884. 3BIO 246 3 On Sunday evening, not only was every seat filled but a hundred of the townspeople stood outside to listen. Ellen White attended one meeting each day, and on some days, two. She was accompanied to the south by Mrs. McOmber, described by Ellen White as "faithful as the day is long, tender, attentive, and at times, as she sees my feebleness, appears in agony because she cannot do more." She was glad to report: 3BIO 247 1 This meeting is doing the church great good. They are learning more than they ever knew before.--Ibid. Back Again to the Northwest 3BIO 247 2 Ten days after returning to Healdsburg, Ellen White sailed with the company of workers scheduled to attend the two camp meetings in the Northwest. A back-page note in the Signs of June 5 gives this word: 3BIO 247 3 The editor of the Signs [J. H. Waggoner], in company with Elder W. C. White, Mrs. E. G. White, Elder J. N. Loughborough, Professor Brownsberger, and Elder William Ings and wife, left San Francisco on the steamer Oregon, Friday, May 30, to attend the camp meetings in the Washington Territory and Oregon. They will return about the middle of July. 3BIO 247 4 In conjunction with the Oregon meeting, to be held June 19-30, the "Pacific Coast Council" was to convene. In 1883, S. N. Haskell, president of the California Conference and a member of the General Conference Committee, had advanced the proposition that being so far removed from places where the General Conference sessions were held, many workers and most of the church members were deprived from attending. A council should be held to strengthen the work. 3BIO 247 5 Wrote Haskell: The importance of taking advance steps [in the cause of God] and wisely laying larger plans for operation is constantly increasing.... There should be frequent consultations in those sections of the country where the work is of a similar character. The wise man says, "In the multitude of counsellors there is safety." By bringing together different minds, and laying out different plans, and having free counsel with much prayer, we shall secure more light than by a few pressing toward certain points without conferring with others.--The Review and Herald, March 6, 1884. 3BIO 248 1 Haskell's words were carefully chosen. Situations were developing in the church in the Northwest that indicated the need of study, close fellowship, and counseling together. The workers appointed to this council, including Ellen White, were well chosen for the occasion. As their experience and the accomplishments were of particular significance, the account of the few weeks spent there will be reserved for the next chapter. 3BIO 248 2 The sea trip back to San Francisco in early July was pleasant, giving some time for the workers to counsel together. Ellen White felt that in spite of earnest requests, she could not attend the Eastern camp meetings (Letter 9, 1884). The type was being set for The Great Controversy at the Pacific Press, and there was other writing she felt she must do. She also felt she could not continue to rush from one meeting to the next as fast as the trains could take her. While debating in her own mind what she should do, she wrote to Butler and Haskell on July 10, expressing her mixed feelings and seeking counsel: 3BIO 248 3 I remember I am 56 years old, instead of 25 or 35.... I am not immortal yet, and have cause to remember this every day of my life.... I think my best course is to remain in California.--Letter 21, 1884. 3BIO 248 4 On the other hand, she had a strong desire to attend the Eastern meetings. She wrote of being deeply moved when urgent appeals were made for her to go east, and declared, "I know I have a testimony for God's people. It burns in my soul day and night, seems as if it would consume me."--Ibid. But she reasoned: 3BIO 248 5 I have large work here.... My copyists are here on the ground. It is at great loss to me every day that I leave this coast. Duty does not call in two directions at the same time. Now which is the most urgent?--Ibid. 3BIO 248 6 Although perplexed, she concluded, "Because you are praying for me, I expect to come."--Ibid. 3BIO 248 7 For a few days Ellen White remained at her Healdsburg home, writing for the last chapters of Great Controversy and putting on the finishing touches. In late July she went to Oakland to be near the Pacific Press in the final checking on the printing of the book. Then she was off for the Eastern camp meetings, while the final work was done on the printing plates and the book was run through the press. Volume 4--The Great Controversy--Finally Ready 3BIO 249 1 A back-page note in The Review and Herald, October 2, 1884, reported that volume 4, "so long looked for, is now out." It was published simultaneously by both the Pacific Press and the Review and Herald in editions of five thousand copies each. Before the end of the year, the first printing on the West Coast was sold out. Another milestone in Ellen White's writing was now passed. The book was sold to both Seventh-day Adventists and the general public, and fifty thousand copies were distributed with in three years' time. 3BIO 249 2 Just as soon as G. I. Butler had found time to read the new book, he wrote for the Review and Herald: 3BIO 249 3 The last volume of this remarkable series is now before the public. We rejoice to welcome its appearance, as we have for years greatly desired to peruse it. We have just had the privilege of reading it through, and take pleasure in giving our impressions of it to the readers of the Review. 3BIO 249 4 It is a high commendation, in view of the excellence of the three preceding volumes of the series, to say that volume 4 equals them. But we can say without hesitation that it far excels them in interest to us. They relate to the past whose history is largely given in the Bible and other books. Much of this relates to the future.--December 2, 1884. ------------------------Chapter 21--(1884) Reversing the Tide in the Pacific Northwest 3BIO 250 1 There were significant reasons for holding the "Pacific Coast Council" in the Pacific Northwest. The reader will recall the concern and burden of heart carried by Ellen White as in the summer of 1880 she closed up her work in Oregon and returned to Oakland, California. She had witnessed the fruitage of lax conference leadership, coupled with the aggressive activities of two young ministers who had not experienced the environment of educational opportunities and association with seasoned ministers. While in Oregon in 1880, she had written rather extensively of the distressing situation and had read these testimonies to the persons involved. At the time the messages had been accepted and the promise made that they would be acted upon, but the counsel and reproof and pledges were soon forgotten. Conditions worsened progressively. 3BIO 250 2 Doctrinal teachings not in accord with those held by the body of believers were stealthily spread. There was a disregard for the authority of the church, and its leaders were treated with disrespect. In time the conference presidents of the two local fields were despised and ignored. A knowledge of this situation in the Northwest confirmed the conviction of church leaders that earnest work must be undertaken to stem the negative and somewhat rebellious tide in Oregon and the Washington territory. 3BIO 250 3 The annual camp meetings for 1884 were to be held in early summer: in the Upper Columbia Conference, at Walla Walla, Washington Territory, June 5-16 (The Signs of the Times, April 17, 1884); the North Pacific camp meeting would convene a few miles from east Portland, Oregon, June 19-30. the announcement carried the word that the Pacific Coast Council would be held in connection with the Oregon meeting. The Walla Walla Meeting 3BIO 251 1 The site selected for the camp meeting in the Washington Territory was a grove of balsams on the bank of Mill Creek, in the city of Walla Walla. Mill Creek is described as a beautiful, swift-running stream. The worker group from California consisted of J. H. Waggoner, editor of the Signs of the Times; J. N. Loughborough; W. C. White; Mrs. Ellen G. White; Professor Brownsberger, president of Healdsburg College; and William Ings and his wife. The latter served as a traveling companion of Ellen White. On the campground they were associated with G. W. Colcord, conference president; W. L. Raymond, worker in the field; J. O. Corliss, the newly come evangelist; and C. L. Boyd, president of the neighboring conference. 3BIO 251 2 Waggoner wrote commendably of the physical situation and then introduced matters of deeper concern. It is these that form the basis of this chapter: 3BIO 251 3 The condition of the people at the commencement was not the most fortunate for a profitable time. Points of doctrine subversive of the message had been introduced, and to some extent been received, which had weakened the faith and courage of many. Reports had also been circulated against most of those who are bearing responsibilities in the work, which caused many to distrust the work itself; and by these means a spirit of complaining had been fostered. All this was sufficient to bring darkness into the conference, and to make it somewhat difficult to reach the hearts of the people.--Ibid., July 3, 1884 The Heart of the Problem 3BIO 251 4 At the heart of the problems primarily was William L. Raymond, a man indigenous to the Northwest, a promising young worker who had been ordained to the ministry at the camp meeting attended by Ellen White in 1878. He was genial and seemingly very humble, but he was propagating certain views out of harmony with those generally held by Seventh-day Adventists. He was critical of leadership, from the General Conference through the local conference administration. Church members had joined with him to such an extent that the president was powerless. 3BIO 252 1 Soon after coming onto the Walla Walla campground, Ellen White, in writing to Haskell, who had been with her in 1880, stated: 3BIO 252 2 The enemy is at work through different ones to block the wheel of progress. Elder Raymond has been doing a bad work in complaining of all the leaders and finding fault with the General Conference in the building of churches and schoolhouses. He is a man that can do much harm because he has good traits of character and is of ready tact as a helper. But the Lord understands it all and He will work for His people that they shall not to be confused or confounded.--Letter 19a, 1884. 3BIO 252 3 After a strong confrontation with discord at the camp meetings, Ellen White's word, as written to Smith, was: 3BIO 252 4 The meeting closed up well in Walla Walla. It was a success, and a great change has taken place in the feelings of the Upper Columbia Conference. Sunday I spoke upon the subject of temperance. If ever the Lord helped me, He did at this time. I was free and free indeed. The Lord let the power of His Spirit rest upon me.--Letter 7, 1884. 3BIO 252 5 While marked victories were gained at the Walla Walla meeting and many sensed the presence of the Lord, there was more to be accomplished if the ground gained was to be securely held. The work continued through the Oregon camp meeting and the Pacific Coast Council, which convened in east Portland beginning June 19, three days later. Visit to Multnomah Falls 3BIO 252 6 The highlight of the trip by train to Portland was a stop at Multnomah Falls. Ellen White described this in her diary. 3BIO 252 7 On our way from Walla Walla Tuesday morning the cars stopped, as they generally do, twenty minutes at Multnomah Falls. Nearly all left the cars to climb the high ascent to obtain a clear view of this wondrously beautiful, grand sight. Sister Ings and Willie accompanied me. Elder Waggoner, Raymond, Elder Jones and wife were all climbing the steep ascent. There were steps built in the embankment, then a narrow zigzag path, then more wooden steps. This was repeated many times until we reached and passed on to a rustic bridge which spanned a chasm above the first fall. The grand fall is above this and called the Bridal Veil. The point from which the water flows is about nine hundred feet high. As the water descends it breaks upon the jutting rocks, scattering off in widespread, beautiful sprays. It is a lovely sight. 3BIO 253 1 I would have been pleased could I have spent an entire day in this place surrounded with lovely scenery.... We looked above, then beneath, and were led to exclaim, "How wonderful are all Thy works, Lord God Almighty!" Surely this is the work of the great Master Artist. We feel our littleness, our nothingness, in the presence of such manifestations of the great God. I called to mind the words of the psalmist when he calls upon everything that hath breath to praise the Lord.--Manuscript 9, 1884. The Pacific Coast Council and Camp Meeting at East Portland 3BIO 253 2 Ellen White and those traveling with her from Walla Walla arrived in Portland on Tuesday at noon, June 17. Regarding the situation at the encampment Waggoner declared: 3BIO 253 3 From the first it was evident that the meeting would be one of hard labor. The condition of the people was not favorable; most of the members of the principal churches had taken quite a decided stand against the action of the General Conference, which made it very difficult to reach them. Our working force was found to be none too strong for the occasion; and had it not been for the pointed testimonies of Sister White, we have every reason to fear the meeting would not have accomplished the object desired.--Ibid. 3BIO 253 4 Writing to Smith, Ellen White noted: The work in this conference was of the same character as the work above [at Walla Walla], only more so. We have had one of the hardest battles we ever had to engage in. The leading men in this conference seem to have no respect for the General Conference. The people have no respect for ministers or president.... We cannot give you all particulars. We had men hard to deal with, difficult to be impressed. The labors of our ministers were accounted of no more value than their own wisdom and judgment. The only thing they did not dare to reject was the testimonies. To these they did bow after long delay.--Letter 20, 1884. (Italics supplied.) 3BIO 254 1 Raymond was at this camp meeting and the Pacific Coast Council. At the Walla Walla meeting he had made confessions and had attempted to draw near to his brethren, but cherished views are not easy to part with. There was another confrontation in east Portland. Wrote Ellen White in her letter to Smith: 3BIO 254 2 Brother Raymond has done a work that was tearing down. New views after the order of the views of Brother Owen were presented to the council for examination. The same was done with Brother Raymond's views. A council heard his arguments and then wrote out their answer. He has consented to abide by the decision of his brethren.--Letter 20, 1884. 3BIO 254 3 Shortly after the meeting Ellen White wrote her testimony dealing with the Raymond matter. It may be found in Testimonies, volume 5, where he is referred to as "Brother D." She indicated the procedure that should be followed under such circumstances: 3BIO 254 4 There are a thousand temptations in disguise prepared for those who have the light of truth; and the only safety for any of us is in receiving no new doctrine, no new interpretation of the Scriptures, without first submitting it to brethren of experience. Lay it before them in a humble, teachable spirit, with earnest prayer; and if they see no light in it, yield to their judgment; for "in the multitude of counselors there is safety."--Testimonies for the Church, 5:293. 3BIO 254 5 This counsel was not new from the pen of Ellen White. Her first book, A Sketch of the Christian Experience and Views of Ellen G. White, published in August, 1851, sounded the note: 3BIO 254 6 I saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate new points of importance, which they may think the Bible sustains.--Early Writings, 61. 3BIO 255 1 Again in November, 1851, Ellen White reported that while she was traveling in Vermont, the importance of laying new views before leading brethren, or "messengers," as they were designated, was again opened to her in vision. Here is her account as it related to the meeting held on Sunday, November 9, 1851. 3BIO 255 2 I ...also told them ...that the messengers of God should be perfectly united in their views of Bible truth and should consult with each other, and should not advance any new view until they first went to the messengers and examined those views with the Bible, and if they were correct, let all the messengers spread them, and if they were error, lay them to one side. Then the gospel seed would be sown in union and raised in strength; and all the messengers east and west, north and south, would be telling the same story.--Letter 8, 1851. Brethren of Experience at the Pacific Coast Council 3BIO 255 3 At this point it may be well to look at "the brethren of experience" at the Portland meeting: 3BIO 255 4 Joseph H. Waggoner, the senior minister, 64 years of age, a Sabbathkeeping Adventist since 1851. He was joint editor and publisher of a political newspaper in Wisconsin when he joined the church. In 1884 he was editor of the Signs of the Times. 3BIO 255 5 John N. Loughborough, pioneer minister, 52 years of age. He was a first-day Adventist lay preacher when he accepted the message in 1852. As an evangelist, in 1868 he pioneered the work of the church in California. 3BIO 255 6 William C. White, 30 years old, son of James and Ellen White. He started his career as manager of the Pacific Press and served in many positions in important interests of the church. In 1884 he was a member of the General Conference Committee. 3BIO 255 7 Sidney Brownsberger, 39 years old, first principal of Battle Creek College. In 1884 he was principal of Healdsburg College. 3BIO 255 8 William Ings, minister and publishing house worker. In 1877 he had been sent to Switzerland to assist J. N. Andrews. 3BIO 256 1 Ellen G. White, age 56, the messenger of the Lord. 3BIO 256 2 John O. Corliss, age 39. He became a Seventh-day Adventist in 1868; he was associated with James White for a time, and was tutored by Joseph Bates. 3BIO 256 3 These were undoubtedly joined by G. W. Colcord and C. L. Boyd, presidents of the local conferences. 3BIO 256 4 It was this group that heard William Raymond present his views and gave a written report of their findings. This experience in the Northwest set the pace in dealing with questions relating to so-called "new light." E. G. White Vision at East Portland 3BIO 256 5 It is clear that matters relating to the Raymond case were opened up to Ellen White while she was at the meeting of the Pacific Coast Council. At several points in her nine-page testimony concerning Raymond and the handling of "new light," Ellen White makes such statements as "Brother D [Raymond] was presented before me."--Testimonies for the Church, 5:289. "God has presented this matter before me in its true light. Brother D's heart is not right."--Ibid., 5:290. Loughborough, in giving an address at the General Conference session nine years later, stated: 3BIO 256 6 I have seen Sister White in vision about fifty times. The first time was about forty years ago.... Her last open vision was in 1884, on the campground at Portland, Oregon.--The General Conference Bulletin, 1893, 19, 20. 3BIO 256 7 In her testimony article written in 1884, which opens on page 289 of volume 5 of the Testimonies, Ellen White touched many points and sounded several warnings. We make reference to a few: 3BIO 256 8 By his freedom in gathering up and repeating false reports, he [Brother D] has come in between the people and the message which God has given His ministers to bear to them to fit them to stand in the day of the Lord. His good traits have made him all the more dangerous; for they have given him influence.--Page 289. 3BIO 256 9 While he is laboring under its the [conference's] sanction, his brethren have a right to suppose that his views are correct. And with this sanction his influence has been a power for evil.--Page 290. 3BIO 257 1 Suppose that Brother D leads the people to question and reject the testimonies that God has been giving to His people during the past thirty-eight years; suppose he makes them believe that the leaders in this work are designing, dishonest men, engaged in deceiving the people; what great and good work has he done? It is a work exactly similar to that of Korah, Dathan, and Abiram; and with all whom he has influenced the result will be disastrous.--Page 290. 3BIO 257 2 God has not passed His people by and chosen one solitary man here and another there as the only ones worthy to be entrusted with His truth. He does not give one man new light contrary to the established faith of the body. In every reform men have arisen making this claim.--Page 291. 3BIO 257 3 That which Brother D calls light is apparently harmless; it does not look as though anyone could be injured by it. But, brethren, it is Satan's device, his entering wedge. This has been tried again and again. One accepts some new and original idea which does not seem to conflict with the truth. He talks of it and dwells upon it until it seems to him to be clothed with beauty and importance, for Satan has power to give this false appearance. At last it becomes the all-absorbing theme, the one great point around which everything centers; and the truth is uprooted from the heart. 3BIO 257 4 No sooner are erratic ideas started in his mind than Brother D begins to lose faith and to question the work of the Spirit which has been manifested among us for so many years.... Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous.--Page 292. 3BIO 257 5 Waggoner stated in his report: Though it seemed harder to approach the people here than in the meeting at Walla Walla, there was a more thorough work done at the East Portland meeting than at the other. Almost all broke down and made an entire surrender of their prejudices and opposition to the action of the General Conference. Hearty confessions were made, and strong pledges to stand by whosoever should be sent to help them. Elder Boyd was very cheerfully reelected president, and we believe he has consecrated associates in his fellow officers.--The Signs of the Times, July 17, 1884. 3BIO 258 1 The way was now open for the meetings to climax in a strong, devotional atmosphere. Monday, the last day of the council, twenty-five were baptized in the Willamette River, close to the campground. Raymond and Jones, both of whom needed broader experience, were assigned to work in other States. Within a few years Raymond was lost sight of, but Jones worked up to the position of associate editor of the Signs of the Times, to be followed by other positions of trust. 3BIO 258 2 Loughborough was elected president of the Upper Columbia Conference, with the understanding he would divide his time between that field and other areas where he was needed. 3BIO 258 3 The cause of God was greatly hurt by what had taken place in the Northwest over a period of several years. Waggoner made this observation: 3BIO 258 4 In the work of establishing this truth it was far different. Those whom God evidently set forth to develop this faith labored for unity, not distraction. They carefully and prayerfully examined the points, and when they had constructed their argument, they submitted it to the judgment of their brethren, and only taught and published it after it was approved. And if by any means a point was put forth upon which there was not agreement, its projectors carefully abstained from further teaching it. 3BIO 258 5 And God blessed this method, and His Spirit approved their work. But men have always come up who gave no evidence that the Lord had set them forth to bring out the faith, who seize upon some point, either untrue or unimportant if true, and without consulting their brethren of experience, thrust it before the weak and inexperienced as new truth which is calculated to greatly strengthen the message! 3BIO 259 1 But wherever such a work is found, confusion and distrust are sure to follow.--Ibid. Ellen White Warns of Subtle Deceptions 3BIO 259 2 In her letter to Smith, Ellen White wrote of what is before the church: 3BIO 259 3 From that which the Lord has been pleased to show me there will arise just such ones all along and many more of them claiming to have new light, which is a side issue, an entering wedge. The widening will increase until there is a breach made between those who accept these views and those who believe the third angel's message. Just as soon as these new ideas are accepted, then there will be drawing away from those whom God has used in the work, for the minds begin to doubt and withdraw from the leaders because God has laid them aside and chosen more humble men to do His work. This is the only interpretation they can give to this matter, as the leaders do not see this important light.--Letter 20, 1884. 3BIO 259 4 In her testimony dealing with the Raymond matter, Ellen White sounded a solemn, startling warning: 3BIO 259 5 The enemy is preparing for his last campaign against the church. He has so concealed himself from view that many can hardly believe that he exists, much less can they be convinced of his amazing activity and power. They have to a great extent forgotten his past record; and when he makes another advance move, they will not recognize him as their enemy, that old serpent, but they will consider him a friend, one who is doing a good work.... 3BIO 259 6 Satan hopes to involve the remnant people of God in the general ruin that is coming upon the earth. As the coming of Christ draws nigh, he will be more determined and decisive in his efforts to overthrow them. Men and women will arise professing to have some new light or some new revelation whose tendency is to unsettle faith in the old landmarks. Their doctrines will not bear the test of God's word, yet souls will be deceived.--Testimonies for the Church, 5:294, 295. ------------------------Chapter 22--(1884) The Eastern Camp Meetings and D. M. Canright 3BIO 260 1 Not until her work on The Great Controversy was past the point that her attention might be needed did Ellen White consent to even consider the invitations for her to attend the later Eastern camp meetings. Many hearts rejoiced when they read on the back page of the July 22, 1884, Review: Good News for the Eastern Camp Meetings. 3BIO 260 2 Sunday morning, the twentieth, we received the gratifying intelligence by telegram that Sister White will attend the Eastern camp meetings, beginning with New York, August 14. 3BIO 260 3 With Mrs. McOmber as a traveling companion, Ellen White set out in early August for the East. She spent a few days at the Iowa camp meeting, followed by meetings in New York, Massachusetts, and Vermont. On Tuesday, September 9, she arrived in Portland, Maine, for the camp meeting in her old home city. Back Home in Portland, Maine 3BIO 260 4 Tuesday evening, September 9, Ellen White, accompanied by Mrs. McOmber, was in Portland for the Maine camp meeting already in progress. Wednesday, they drove twelve miles to Gorham to visit Ellen's sister, an invalid who had suffered from rheumatism for six years. Her sister was not well, but there was nothing Ellen could do but have prayer with her and leave her in God's hands. Afterward she visited some old landmarks. 3BIO 260 5 I visited localities of special interest in connection with my early life, among them the spot where I met with the accident that has made me a lifelong invalid.... I passed the spot where the house once stood where Jesus revealed himself to me in power, and I seemed to see His blessed face beaming upon me in divine love and gentleness. 3BIO 261 1 I also visited my early home, and the house where my first vision was given me; but railroad buildings have crowded out many dwellings that used to stand in this locality. In the chamber of the last-mentioned house, I once passed a night of anguish at the thought that I must go out and relate to others the things that God had presented before me.... 3BIO 261 2 I felt the deepest interest in the meeting in Portland, where my childhood and youth were passed. Some of my old schoolmates made themselves known to me on the ground. I also met a number of relatives who were my neighbors forty years ago. It afforded me great pleasure to meet and greet these old friends.--The Review and Herald, November 25, 1884. 3BIO 261 3 On Wednesday evening, September 10, she addressed the audience, and tells of her feelings: 3BIO 261 4 The Lord gave me strength to bear my testimony. What emotions filled my heart as I stood before the people of my native city! It was here that I received my first impressions in regard to the speedy, personal coming of our Lord. Here my father's family, including myself, were excluded from the Methodist Church for cherishing this blessed hope. I knew there were none in the congregation who had been active workers in the message of the first and second angels. And yet this city was favored with special light and privileges in the great movement of 1842-1844. A large company accepted the faith, and rejoiced in the glad tidings that Jesus was soon coming.--Ibid. 3BIO 261 5 In a letter to Mrs. Ings she wrote of the good attendance and of how "cousins and acquaintances came to the meeting."--Letter 27, 1884. 3BIO 261 6 Uriah Smith was on the grounds, and she shared with him some of the page proofs, just received, for The Great Controversy. He was deeply moved in reading the chapter on "The Time of Trouble" and felt every sentence of it was needed. She too was thrilled in rereading it. Bearing in mind the problems Smith had faced a year before, in his relationship to the manifestation of the Spirit of Prophecy, she wrote: "We are so glad that Elder Smith is with us again. Elder Haskell says he preaches as he never has done before."--Letter 59, 1884. A Time of Spiritual Triumph 3BIO 262 1 What a change from the general situation in 1883! Battle Creek College having made a change in direction in its thrust and program, was now prospering. An ever-increasing number of young men and women were enrolled there, preparing to enter the work of the church. The college president, W. H. Littlejohn, kept the triumphs of the college before the nationwide church through his cheering reports in the Review. In addition, from time to time he submitted articles on spiritual and doctrinal lines. 3BIO 262 2 The Battle Creek church, having made a turn around in attitude toward the college and toward the Spirit of Prophecy, was now exerting a strong, positive influence. Frequent reports from Healdsburg College and South Lancaster Academy indicated that these other schools of the church were making a positive contribution. Reports also were being received concerning several prominent members of outlying churches who were moving from darkness into the light. 3BIO 262 3 It was evident that the Spirit of God was at work, and the reception of the messages that the Holy Spirit indited Ellen White to give was raising the church to new heights of spiritual fervor. In writing to children William and Mary on the West Coast, she told of the reaction of the president of the General Conference: "Elder Butler says the fruits of last year's work, the testimony I bore, can never be fully estimated and the result known until eternity."--Letter 60, 1884. The Michigan Camp Meeting 3BIO 262 4 Ellen White attended three more camp meetings, Ohio, Michigan, and Nebraska, but it was the Michigan meeting held at Jackson, some forty miles due east of Battle Creek, that was most notable in 1884. The attendance was much larger than anticipated. Wrote Smith in his editorial report: 3BIO 263 1 The sight of the large tent 80 by 120 feet almost completely filled with Sabbathkeepers, even at the early-morning meetings, was one to inspire the dullest heart. The ground might appropriately be called a city of tents, for there were nearly two hundred cotton dwellings and pavilions, regularly laid out with appropriate streets and passageways, and some eighteen hundred of our people permanently located in the tents or in dwellings near the ground. This was a larger number of Sabbathkeepers, perhaps by 50 percent, than was ever before assembled at a camp meeting during the history of our cause.--The Review and Herald, October 7, 1884. 3BIO 263 2 Encouraged by the good attendance and the response of the citizens of Jackson, who showed a deep interest, the conference voted to purchase a larger tent, 100 by 150 feet, for the next camp meeting. On Friday, September 26, an excursion train brought 240 college students and Sanitarium employees from Battle Creek, some fifty miles to the West. 3BIO 263 3 It was impressive to observe the fruitage of Ellen White's labors as on several occasions anywhere from two hundred to 350 people responded to her appeals and went forward for prayers. "There was deep feeling," wrote Smith, "and though no excitement or fanaticism, the manifest movings of the Spirit of God upon the heart." He looked forward to the permanent fruitage of the spiritual messages. 3BIO 263 4 What seemed to be a climax to the Jackson camp meeting came at the early-morning service on Sabbath, September 27, when the whole camp was electrified by the remarks made by the backslidden D. M. Canright. D. M. Canright's Experience 3BIO 263 5 Dudley M. Canright, a native of Michigan, was well known to a large part of those on the campground. At the age of 21 he felt called to the ministry and went to Battle Creek to confer with James White. After an hour's visit White gave him a pair of charts and a Bible and said to him, "Here, Dudley, take these, and go out and try it. When you become satisfied that you have made a mistake, bring them back." A year later Canright reported to White, "You have lost them."--Ibid., May 20, 1873; Carrie Johnson, I Was Canright's Secretary, p. 14. [Note: I was Canright's secretary, by Carrie Johnson, tells in well-documented form the story of his life, his backslidings, his final apostasy, and her experience as a youthful secretary working for him over a period of several months. He was then writing his antagonistic book The life of Mrs. E. G. White (1919). Her book is the best over-all source for much information on Canright and is well worth reading.] He threw himself wholeheartedly into his work. At times doubt and discouragements entered his mind, but, pressing on, he became not only a successful evangelist but an outstanding debater as well. In the Iowa Conference, presided over by G. I. Butler in 1869, Canright debated with a Presbyterian minister. But immediately afterward he fell into discouragement. Through Butler's diligent personal labors, running through the entire night, Canright regained his confidence and courage (Ibid., 25). 3BIO 264 1 During the next fifteen years, although elevated to responsible positions, in which he served well, he experienced several such periods of depression. Each time, however, with the encouragement of Butler, he regained his confidence and continued a fruitful ministry. In 1882 he gave up preaching once again and took up farming in Otsego, Michigan. From there, on December 8, 1883, he wrote to Uriah Smith, expressing his high regard for Butler and all the leading men: "I have no feelings against any of them, excepting Mrs. White. I dislike her very much indeed.... If I were situated differently, I would just as soon join some other church." - Ibid., 65. 3BIO 264 2 In response to the pleading of his friends, Canright attended the camp meeting at Jackson, Michigan, in September, 1884, the meeting reported in this chapter. There he again had a conference with Butler, and after prayer and counsel, receiving an explanation of some matters he had viewed in an exaggerated light, he reversed his position and took his stand with Seventh-day Adventists. 3BIO 264 3 A thousand people that early Sabbath morning meeting, many with tears in their eyes, heard his heartfelt confession. He spoke of the clouds of darkness that had enveloped his mind. But now, he declared, all was clear to him. He confessed freely that for years he had harbored in his heart bitter feelings toward Mrs. White because of the testimonies he had received from her. [See Testimonies for the Church, 3:304-329 (1873); Selected Messages 2:162-170 (1880). See also Testimonies for the Church, 5:516-520 (1886); The Signs of the Times, 571-573 (1887); Ibid., 621-628 (1887).] 3BIO 265 1 Later in the company of a select few, he made a more specific confession to her and begged her for forgiveness. 3BIO 265 2 Canright seemed like a changed man. He went into the gospel field once more to minister. Writing of his experience for the readers of the Review and Herald, he stated that his problem went back eleven years to the time he and Lucretia, in Colorado, had received a testimony from Mrs. White that they had thought too severe. He referred to other messages from Ellen White. His explanation of the reasons for his course of action is worthy of notice: 3BIO 265 3 I think that my disbelief of the testimonies and other truths has come by opening my heart to doubts, cherishing them and magnifying them.... Like Peter, I did not know myself till God left me to be tried. I feel greatly humbled under the shameful failure I have made.... 3BIO 265 4 Friday, September 26, while on the campground at Jackson, Michigan, I felt in my heart the most remarkable change that I ever experienced in all my life. It was a complete reversion of all my feelings. Light and faith came into my soul, and I felt that God had given me another heart. 3BIO 265 5 I never felt such a change before, not even when first converted, nor when I embraced the message, nor at any other time.... I want to say to all my friends everywhere that now I not only accept but believe the testimonies to be from God. Knowing the opposition I have felt to them, this change in my feelings is more amazing to myself that it can be to others. 3BIO 265 6 I am fully satisfied that my own salvation and my usefulness in saving others depends upon my being connected with this people and this work. And here I take my stand to risk all I am, or have, or hope for, in this life and the life to come, with this people and this work.--The Review and Herald, October 7, 1884. The Otsego Meeting 3BIO 265 7 At the General Conference session held in November, announcement was made that general meetings would be held in Otsego, Michigan, to begin the next Friday evening and run through Monday. Ellen White, with a number of workers from Battle Creek, attended. Canright presided in Otsego, and she was entertained in the Canright home. In her report of the meetings she stated: 3BIO 266 1 The brethren and sisters had come together from different churches, and the house of worship was crowded. The gallery was full, seats were placed in the aisles, and quite a number could obtain no seats. My own soul was strengthened and refreshed in dwelling upon the gracious promises of God. In watering others, my own soul was watered.--Ibid., December 2, 1884. 3BIO 266 2 As the meetings progressed, all eyes were on Canright. She continued in her report, "How my heart rejoiced to see Brother Canright all interest, heart and soul in the work, as he used to be years in the past! I could but exclaim, 'What hath the Lord wrought!' "--Ibid. In the evening after the Sabbath he gave an impressive discourse, but it was on Sunday morning, when he recounted his past experience, that the people gave their most earnest attention. He declared: 3BIO 266 3 It seems to me.... that my whole soul is now bound up in this present truth. I have told my brethren that if the world were before me, the truth is so clear that I know I could make them see it.... 3BIO 266 4 I want to say that I have been changed right around in my feelings and convictions. I do not say I am fully satisfied in everything; but I believe the truth as I used to believe it.... 3BIO 266 5 In the twenty-five years I have been with our people, I have traveled from Maine to California, and I have never known one man who has drawn back and begun to harbor doubts who did not begin to separate from God. I have never known one who through such a course has become more spiritual or more anxious to do something to save his fellow men.... 3BIO 266 6 When I left off preaching, I vowed to myself and to my God that I would go right along laboring as I had done, be faithful in the church, and do my duty every time. Well, brethren, after I had gone that way for a time, I found that I had lost my hold upon God. I lost my spirituality. Now there must be something wrong about such a course; for if it is right it seems to me that a man would certainly prosper in that way.--Ibid. 3BIO 267 1 Bringing his confession and his declaration to a close, Canright made a statement that those in the church at Otsego and those who read the report of his address in the Review would not soon forget. Unfortunately, however, within three years he himself had forgotten it: 3BIO 267 2 Brethren, I will say this: So far as I am concerned, I will start right here; and all that I have, all that I am, I will put into this work, and take my risk of everything. I will never do this backing up anymore; and I believe that if I ever go back from this I am lost. All I have I will give to this cause. I believe there is in this truth that which will save men. I have seen drunkards saved by it, and the wickedest of men saved by it; and may God help us to triumph with it when Jesus comes.--Ibid. 3BIO 267 3 The same issue of the Review and Herald that carried the Canright statement also carried Ellen White's report of the three-day meeting in Otsego. Near its close she not only made reference to his restoration to the faith and the cause but also spoke warmly of her entertainment in the Canright home. She was ecstatic in her description of what had taken place: 3BIO 267 4 I could but make melody to God in my heart every moment as I considered the work that had been wrought so wonderfully in this case. Elder Canright saved to the cause! His precious family led into the ways of truth and righteousness! I said in my heart, as I looked upon them, Saved, saved from ruin! If there is joy in the presence of the angels in heaven, why should there not be joy in our hearts? I do rejoice, I do praise the Lord, that mine eyes have seen his salvation.--Ibid. The 1884 General Conference Session 3BIO 267 5 Between the Michigan camp meeting held at Jackson and the rather memorable three-day meeting held at Otsego, a three-week-long (October 30-November 20) General Conference session was held in the Tabernacle in Battle Creek. It was a meeting of earnest activity in facing the challenges of a rapidly expanding work. Each day throughout the three weeks featured an early-morning devotional service and evening preaching. Mornings and afternoons were devoted to business. Needy fields were studied, and workers moved to fill the needs. It was a very busy session. 3BIO 268 1 On the opening day the newly organized Swiss Conference was received into the General Conference, and early in the session a memorial was presented by the Central European Mission. In this the General Conference was petitioned to proceed with the development of the publishing work in Europe, including the completion of the publishing house under construction in Basel, Switzerland. It urged that W. C. White be sent to Europe "at as early a date as possible, to take charge of the finishing and furnishing of this publishing house." Also: 3BIO 268 2 We express our earnest desire that Sister White may visit Europe, that the cause here may share the benefits of her labors and of the precious light and instruction which the Lord so graciously grants us through His servant.--Ibid., November 11, 1884 3BIO 268 3 Both Ellen and W. C. White responded to the invitation for them to visit Europe by stating that "they stood ready to go whenever God should indicate by unmistakable providences that such was their duty."--Ibid. 3BIO 268 4 Later in the session action was taken: That Elder W. C. White go to Europe to assist in the purchase of machinery for our [publishing] houses in Bale, Switzerland, and Christiania [Oslo], Norway, and in the placing of the publishing work there on the proper basis, and in counseling and assisting in all branches of the work in Europe.--Ibid., November 18, 1884 3BIO 268 5 No formal action regarding Ellen White was taken at the session, but Butler, in reporting on plans for W. C. White, mentioned: 3BIO 268 6 We may say in this connection that it is earnestly hoped by all the delegates at the conference that Sister White would conclude to make this trip with him, and thus greatly help and strengthen the work in the Old World. This we know would be, at her age, and with her infirmities, a step which would seem like a great sacrifice; but God could strengthen her for it.--Ibid., November 25, 1884 3BIO 269 1 The needs of Australia also were studied in plans for the outreach of the work of the church. In January, 1875, Ellen White had been shown a publishing house there. Several times during the session there was talk of S. N. Haskell pioneering the work in this southern continent. Finally the following actions were taken: 3BIO 269 2 That, in view of the great importance of spreading the truth to earth's remotest bounds, and of opening a mission in Australia as soon as possible, Elder S. N. Haskell go to Australia next May, taking with him a competent corps of laborers to establish a mission, and that he return in time to attend the next General Conference.--Ibid., November 18, 1884 3BIO 269 3 Ellen White took a number of the early (5:30 A.M.) ministers' meetings. Dr. J. H. Kellogg came in and presented a good series of lectures on health, well supported, of course, by Ellen White. Among the resolutions passed at the session was this: 3BIO 269 4 Whereas, We have received light from the Testimony of the Spirit that the health reform is a part of the present truth, and it having suffered neglect, both from our ministers and people; therefore-- 3BIO 269 5 Resolved, That we urge upon all our people, both ministers and churches, the duty and necessity of renewing their interest in this important subject; and we further request that articles on this subject be again published in our church paper.--Ibid. 3BIO 269 6 On the last day of the session the following action was taken relating to the newly published Great Controversy: 3BIO 269 7 Resolved, That we hail with great pleasure the publication of volume 4, The Great Controversy; that, while we anxiously looked for it, expecting that it would give important information concerning the closing scenes of this world's history, we can freely say that it more than meets our most sanguine expectations; and that we earnestly urge all our people to read it carefully and prayerfully, and to use all proper means to place it before the world.--Ibid., November 25, 1884 3BIO 269 8 Butler closed his survey of the accomplishments of the session in these encouraging words: 3BIO 270 1 Our conference, though full of labor and great perplexity, was a pleasant one. The instruction given by Sister White was excellent, and such a spirit of love and union prevailed in our midst as has seldom been seen before. Some whom we feared were lost to the cause have returned to help us in bearing the burdens of the work. Our delegates go home with courage and hope.--Ibid. The Trip Home to California 3BIO 270 2 The conference session closed on Thursday, November 20. W. C. White, reelected to the five-member General Conference Committee, had matters to attend to before starting west. This delayed the departure for Oakland of the chartered passenger cars until Monday, December 4. This gave Ellen White a couple more weeks in Battle Creek. She was invited to give the Thanksgiving address in the Tabernacle on Thursday, November 27. 3BIO 270 3 Friday she went to Chicago, taking weekend services there. On Monday, December 8, she joined the group in the two westbound chartered cars as they passed through the city. She reached her Healdsburg home in mid-December and was joyfully received by her family of helpers (Letter 62, 1884). 3BIO 270 4 Looking back over the year, Ellen White and her literary assistants could count fifty E. G. White articles published in the forty-eight issues of the Signs for 1884, and fifty-two in the fifty-one issues of the Review and Herald. And of course, the 549-page volume 4 of The Spirit of Prophecy, entitled The Great Controversy. 3BIO 270 5 Her work for the coming year was outlined in the letter she wrote to her brother-in-law John White, in Kansas: 3BIO 270 6 The decision of the conference is passed, that WCW, accompanied by his wife, shall accompany his mother to Europe.... I could not prevent this decision, but I told the conference I could not consent to go unless the writings that are now unfinished could be completed this winter.--Letter 61, 1884. ------------------------Chapter 23--(1885) Invitation to Visit Europe 3BIO 287 1 In behalf of our mission" read the memorial presented by the Committee of the Central European Mission to the 1884 General Conference session. "In behalf of our brethren and sisters generally, whose wishes we know, and on our own behalf personally, we express our earnest desire that Sister White may visit Europe." The reasons for this earnest invitation were stated: "That the cause here may share the benefits of her labors and of the precious light and instruction which the Lord so graciously grants us through His servant."--The Review and Herald, November 11, 1884. 3BIO 287 2 George I. Butler, General Conference president, had only a few months earlier been in Europe. Under his encouragement plans had been launched to establish a publishing house at Basel, Switzerland, and the construction of a four-story stone building was under way. In late May he had attended the Second European Missionary Council. He reported in the Review and Herald of June 24, the rather comprehensive action taken by that council: 3BIO 287 3 Whereas, Experience has taught us that the personal labors of our dear Sister White are invaluable to the cause in accomplishing what her writings alone cannot accomplish; and-- 3BIO 287 4 Whereas, Our European brethren feel the greater need of these for having never been favored with them, and have a strong desire to see and hear Sister White; therefore-- 3BIO 287 5 Resolved, That we extend to Sister White a hearty and urgent invitation to visit the different fields in Europe as soon as practicable. 3BIO 288 1 Whereas, The publishing work in Europe has in its growth reached a point where it calls for the labors of those of special experience in the work of printing; therefore-- 3BIO 288 2 Resolved, that it is the sense of this meeting that Brother W. C. White should soon come to Europe to render the assistance in the publishing work that his experience qualifies him to bestow. 3BIO 288 3 With this matter placed before the readers of the Review in the early summer, it was no surprise to Ellen White and her son when the memorial was read at the General Conference session and the respective actions taken. This had a strong influence on Ellen White's plans and work. 3BIO 288 4 Back in California, she soon found that she was without the strength she had expected to enjoy. She spoke in the Oakland church Sabbath morning, January 3, 1885, but was soon aware that she must take steps to recoup her physical forces. The finishing touches were being put on her little home, Iliel, near the Health Retreat at St. Helena, and she divided her time for a few weeks between St. Helena and her headquarters at Healdsburg. Oh, To Know What To Do! 3BIO 288 5 Ellen White did not relish traveling to Europe, especially in time to attend the missionary council in September. "To travel across the continent in the heat of summer and in my condition of health," she wrote, "seemed almost presumptuous."--Ibid., September 15, 1885. How she wished for positive guidance to know what course to follow: 3BIO 288 6 As the appointed time for starting drew near, my faith was severely tested. I so much desired someone of experience upon whom I could rely for counsel and encouragement. My courage was gone, and I longed for human help, one who had a firm hold from above, and whose faith would stimulate mine. By day and by night my prayers ascended to heaven that I might know the will of God, and have perfect submission to it. Still my way was not made clear; I had no special evidence that I was in the path of duty, or that my prayers had been heard.--Ibid. 3BIO 288 7 As the time for final decision was at hand, W. C. White slipped away from Oakland and spent a few days at Healdsburg. He spoke courage to his mother. He bade her look to the past, when, under the most forbidding circumstances, she had moved out by faith according to the best light she had, and the Lord strengthened and supported her. Of the experience she reported: 3BIO 289 1 I did so, and decided to act on the judgment of the General Conference, and start on the journey, trusting in God. My trunk was packed, and I returned with him to Oakland. Here I was invited to speak to the church Sabbath afternoon. I hesitated; but these words came to me with power, "My grace is sufficient for you." The struggle was hard, but I consented. I then felt that I must seek God most earnestly. I knew that He was able to deliver in a manner that I could not discern. 3BIO 289 2 In [my] thus trusting, my fears were removed, but not my weakness. I rode to the church and entered the desk, believing that the Lord would help. While speaking, I felt that the everlasting arms were about me, imparting physical strength and mental clearness to speak the word with power. The love and blessing of God filled my heart, and from that hour I began to gather strength and courage.--Ibid. 3BIO 289 3 Writing of the experience in her diary, she said, "I was no longer uncertain. I would venture to go with the party across the plains."--Manuscript 16a, 1885. There were twelve who left Oakland for the East on Monday, July 13. Among them, of course, were her son Willie, his wife, Mary, and their daughter, Ella. There was also Miss Sara McEnterfer, whom Ellen chose to go with her as a traveling companion not only across the country but also to Europe. The Assurance Finally Came 3BIO 289 4 Then something, to her quite remarkable, took place: Although I had prayed for months that the Lord would make my path so plain that I would know that I was making no mistake, still I was obliged to say that God hangs a mist before my eyes. But when I had taken my seat on the cars, the assurance came that I was moving in accordance with the will of God.... The sweet peace that God alone can give was imparted to me, and like a wearied child, I found rest in Jesus.--Ibid., September 15, 1885. 3BIO 290 1 This was her twenty-fifth trip to or from the West Coast. On Monday, July 20, they reached Battle Creek and were met by Edson and taken to his home for lunch. Tuesday was very warm, but she rode out to Oak Hill Cemetery, took a treatment at the Sanitarium, and visited the Review and Herald office. In the room there that had been set aside for her use and that of her husband, she "looked over my books," and "took such as I wanted" (Manuscript 16a, 1885). She visited here and there in Battle Creek, and was often drawn in with the brethren for counsel. On Sabbath morning she spoke in the Tabernacle. 3BIO 290 2 Sabbath afternoon she spoke again for about forty minutes. She declined an invitation to speak on temperance on Sunday in the public square, but she took an evening meeting at the Sanitarium, addressing about four hundred. Tuesday evening she read a manuscript of thirty pages to the faculty, physicians, and workers at the Sanitarium. It related to physicians, physician training, and other matters having to do with the institution. This was later published in a tract and is on file as Manuscript 4a, 1885. 3BIO 290 3 Closing up her activities in Battle Creek Wednesday morning, she took her noonday meal at the Sanitarium and was off to Massachusetts on the two-thirty train. Once settled in the car, she wrote a letter to A. R. Henry concerning matters at the Sanitarium. She was very weary when she arrived at Worcester, where she was to spend a few days joining D. M. Canright and R. S. Webber in their evangelistic tent meetings. Friday night, Sabbath morning, and again Sunday night, she spoke to large audiences. On Monday she drove the seventeen miles to South Lancaster, arriving in time for dinner. She noted in her diary that "dinner was acceptable, for we were hungry."--Manuscript 16a, 1885. 3BIO 290 4 Here she was supposed to rest at the Harris home, but writing articles for the papers and letters to individuals she had begun at Worcester demanded her attention. On Friday, after writing for a few hours, at ten in the morning she left for Boston, where she and those traveling with her were to take ship for Southampton, England. As the S.S. Cephalonia was to leave Sabbath afternoon, the party embarked Friday afternoon so as to be settled before the Sabbath. She noted that "we accomplished this nearly." Her stateroom was large enough for the company to gather for Friday evening worship. She reported, "All take part. The Lord seems very near, and I feel peaceful and restful."--Ibid. 3BIO 291 1 More than a week was spent in crossing the Atlantic; most of it was pleasant, but one storm was encountered, followed by foggy weather. Ellen White was able to do quite a bit of writing--articles and letters, with the help of Mary and Sara McEnterfer. She noted: "We used the calligraph [typewriter] with good effect."--Ibid. Two Weeks in England 3BIO 291 2 At Liverpool they were met by George Drew, who accompanied them to Grimsby, the city in which the mission headquarters was located. Thursday they went to the beach, but finding it cold and windy, Ellen White was glad to get back to their living quarters. Friday was a workday; recounting its activities, she recorded: 3BIO 291 3 I have written ten pages of history of our journey, three pages to California, two to Marian Davis, and one to Brother E. P. Daniels. In the evening spoke in Temperance Hall upon the subject of temperance. The people gave the best of attention. It was raining and yet there were about 170 out to hear. May the word spoken drop like precious seed into the good soil.--Ibid. 3BIO 291 4 She spent two weeks in England. The first Sabbath was at Grimsby. Of this day's activities she reported: 3BIO 291 5 Sabbath afternoon, when the little company of Sabbath-keepers assembled for worship, the room was full, and some were seated in the hall. I have ever felt great solemnity in addressing large audiences, and have tried to place myself wholly under the guidance of the Saviour. But I felt even more solemn, if possible, in standing before this small company, who, in the face of obstacles, of reproach and losses, had stepped aside from the multitude who were making void the law of God, and had turned their feet into the way of His commandments. 3BIO 291 6 In the afternoon a Sabbath school and social meeting were held. I spoke about thirty minutes in the meeting, and others followed. As I listened to the testimonies borne, I could not but think how similar is the experience of all true followers of Christ. There is but "one Lord, one faith, one baptism."--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 162. 3BIO 292 1 Sunday morning, August 23, she met with the believers again in the mission room, crowded full of interested listeners. In the evening she spoke in the town hall to an audience of about 1,200. Every seat was taken, and some people stood. The American lecturer was honored by the Union Temperance Prize Choir, of some fifty voices. They sang seven numbers, three at the opening, two at the close, and two after the benediction. The topic of Ellen White's address was "The Love of God." 3BIO 292 2 I tried to present the precious things of God in such a way as to draw their minds from earth to heaven. But I could only warn and entreat, and hold up Jesus as the center of attraction, and a heaven of bliss as the eternal reward of the overcomer.--The Review and Herald, 162, 163. 3BIO 292 3 Monday she was at Ulceby and spoke to a congregation of about a hundred; Tuesday she was at Riseley, some forty miles from London, where S. H. Lane and J. H. Durland were holding evangelistic meetings in a newly secured linen tent. Although the tent would seat three hundred, when Ellen White spoke in the evening many had to stand outside. The evangelistic meetings had been fruitful, and a goodly company were convicted as the truths were presented. Thursday was a drizzly day; she spent it in London, taking the noonday meal with Henry Kellogg and W. C. White, who were there on publishing house business (Manuscript 16a, 1885). Kellogg, a former manager of the Review and Herald plant, was in Europe assisting in getting the new publishing house in Switzerland off to a good start. 3BIO 292 4 At the mission in London on Friday, August 28, Ellen White met W. M. Jones, a Seventh Day Baptist minister laboring in the city. He took her and some who were traveling with her to the British Museum to view "ancient relics and curiosities." She noted in her diary, "It would take more than one week to see the different interesting objects that have been collected together" (Ibid.), but she appreciated the two hours she had there. 3BIO 292 5 Then she took the train for Southampton and Durland's home. That night she spoke to a small company of believers, and on Sabbath had two meetings. While visiting Southamptom, she had an opportunity to see the Roman walls, some nine hundred years old. That Sunday night she spoke to a thousand people in a rented hall. The public press asked her to write up the address for publication, and she spent the next two days in London preparing the copy. On Wednesday they took the cars to the channel boat and were on their way to Basel, Switzerland. On To Basel, Switzerland [Three spellings were in common usage for the historic city in switzerland chosen by Seventh-day Adventists for their headquarters: Basel, bale, or basle, according to language preferences. "Basel" is employed in this account. In identifying cities and towns in europe and the names of individuals, the spelling used represents the opinions of european consultants.] 3BIO 293 1 Crossing the English Channel by ship is often an uncomfortable experience, and so it was on Wednesday, September 2. However, even though many were seasick, Ellen White reported that she was not sick at all. But she does say, "We were glad, after one hour and a half's ride, to step off the boat at Calais."--Manuscript 16a, 1885. There they were met by a Mr. Brown, a literature evangelist in the city. 3BIO 293 2 To secure a sleeping compartment to Basel would have cost $11 apiece. They thought they had better spend an uncomfortable night and save the dollars. She described the night's travel: 3BIO 293 3 A bed was made for me between the seats on the top of the satchels and telescope boxes. I rested some, but slept little. The rest took their chances on the seats. We were not sorry to have the night pass.--Ibid. 3BIO 293 4 Morning came as they entered Basel. As they began to see buildings, including castles on the top of high rocks and mountains, the first thought that came to Ellen White's mind was--having recently finished writing The Great Controversy--"whether the Reformers had not visited these places." 3BIO 293 5 They were met at the train station by B. L. Whitney, president of the Swiss Mission, accompanied by R. F. Andrews and Albert Vuilleumier. Taking a hack, they drove to the publishing house, on the corner of Weiherweg and Rudolphstrasse. They were greeted by A. C. Bourdeau and were introduced to quite a number who had awaited their arrival (Ibid.). 3BIO 293 6 As they entered the building Whitney said to her, "Look at our meeting hall before going upstairs." Observing all the features of the large room, she said, "It is a good meeting hall. I feel that I have seen this place before." She stepped into the offices across the hall for a brief look and then was taken to the pressroom, just below on the ground floor. The press was running, and she said, "I have seen this press before. This room looks very familiar to me." 3BIO 294 1 Two young men were at work, and they were introduced to Ellen White. She shook hands with them and inquired, "Where is the other one?" 3BIO 294 2 "What other one?" Whitney asked. 3BIO 294 3 "There is an older man here," she replied, "and I have a message for him." 3BIO 294 4 Whitney explained that the foreman of the pressroom was in the city on business (Life Sketches of Ellen G. White, 282, 283). It was ten years before, in Battle Creek, on January 3, 1875, that Ellen White was given a vision in which this publishing house and the foreman of the pressroom were shown to her. Needless to say, this experience brought courage to the heart of Whitney and his associates involved in the work in Basel. 3BIO 294 5 After meeting many of the workers, Ellen White was escorted into the hydraulic elevator and taken to the third floor, where the Whitneys had an apartment, for breakfast and a rest. Before long she was shown what was to be her apartment, close to the one the W. C. White family would occupy. These, apparently, were on the south side of the building and had the advantage of exposure to the winter sun. The Publishing House 3BIO 294 6 The press building, constructed of stone, was forty-six by seventy-six feet. In the subbasement were the furnace and two gas motors that provided power for the presses. The next level, or ground floor, just slightly below ground level, provided room for the presses, bindery, the stereotype foundry, storage space for paper, and some storage space for the families living above. On the main floor to the right, or east, was the meeting hall, with seating capacity for three hundred; the other half was given to the business offices and the folding and mailing rooms. 3BIO 294 7 Typesetting was done on the second floor; here also were rooms for the editors, translators, and proofreaders. On the east side there was some family housing. The third floor was devoted entirely to living apartments. 3BIO 295 1 Ellen White lost no time in getting to her writing. On the day she arrived she not only got settled but wrote twelve pages to Dr. Gibbs at the Rural Health Retreat, in California. The next day she wrote some thirty pages to a number of individuals. She was favorably impressed with the good location of the building, and by its construction--one "in keeping with the importance of the message that is being sent out from it" (The Review and Herald, October 13, 1885). She noted: 3BIO 295 2 While sufficiently near the center of the town for all business purposes, it is far enough out to avoid the noise and confusion. The building faces the south, and directly opposite is a sixty-acre common of government land, enclosed by trees. Just beyond this are buildings, and then come gentle hills with their sprinkling of fir trees, green fields, and cultivated lands. And back of all this rise higher mountains, forming a fine background to the lovely scene.--Ibid. 3BIO 295 3 "To my mind," she exclaimed, "a more beautiful location could not have been obtained." Then her mind turned to the role of the city in religious history, being a place of great importance to the Protestant Reformers. Writing for the readers of the Review, she enumerated principal points, mentioning such names as Erasmus, Zwingli, John Foxe, and Frobenius, who published the writings of Luther. She declared: 3BIO 295 4 As we looked upon our press, working off papers containing the light of truth for the present time, we could but think how much greater difficulties than we had met had been encountered in former times by the advocates of Bible truth. Every movement had to be made in secrecy, or their work would be destroyed and their lives imperiled. Now the way seems to be prepared for the truth to go forth as a lamp that burneth. The Bible standard is raised, and the same words that fell from the lips of the early reformers are being repeated. The Bible, and the Bible alone, is the foundation of our faith. 3BIO 295 5 In the providence of God, our publishing house is located on this sacred spot. We could not wish for a more favorable location for the publication of truth in the different languages.... The work begun here in weakness will be carried on to a glorious consummation.--Ibid. Organization of the Work in Europe 3BIO 296 1 It was in Switzerland that J. N. Andrews began his work when sent to Europe in late 1874, and here he started to publish as he was learning the French language. He died in Basel in 1883, and was buried there. In the late 1870s literature from America reached the northern countries. In various places the minds of individuals, in one way or another, were called to the Sabbath truth, and workers were sent to augment Andrews' work. The interests of the church stretched out to France, Germany, Italy, and Romania, and companies of believers emerged. With minimal steps in organization, what came to be known as the Central European Mission developed. Work begun in Norway, Denmark, and Sweden culminated rather quickly in what were designated as the Norway and Denmark conferences; in England the work was known as the British Mission. 3BIO 296 2 At a meeting attended by S. N. Haskell in Switzerland in 1882, the several emerging units were bound together in a parent organization known as the European Missionary Council. Each of the local organizations was managed by committees; the chairman of each was an ex-officio member of the European Missionary Council, which met annually. 3BIO 296 3 In 1884 George I. Butler attended the second annual meeting of the European Missionary Council, held in Basel. At that time the loosely organized Central European Mission, the largest and strongest of the four local organizations in Europe, became the Swiss Conference. Organizational plans were perfected, and the decision was made to erect a publishing house in Basel. It was at this meeting that the invitation was extended for Ellen G. White to visit Europe and for W. C. White to aid in establishing the publishing business. Now the building was built, and Ellen White and her son were there for the first general meetings to be held in the publishing house chapel--first the Swiss Conference, scheduled to meet in session from September 10 to 14, and then the European Missionary Council, to open September 14. The Swiss Conference Session 3BIO 297 1 The Swiss Conference consisted of 224 members in ten churches, and an additional thirty-nine Sabbathkeepers in groups. The members were served by one ordained minister and seven licensed ministers. There were 251 Sabbath school members, enrolled in eleven Sabbath schools. 3BIO 297 2 Of the session that opened on Thursday evening, September 10, Ellen White wrote: 3BIO 297 3 The conference was quite generally attended by our Swiss brethren, and by representatives from Germany, France, Italy, and Romania. There were nearly two hundred brethren and sisters assembled; and a more intelligent, noble-looking company is seldom seen. Although gathered from different nations, we were brought near to God and to one another by our eyes being fixed upon the one object, Jesus Christ. We were one in faith, and one in our efforts to do the will of God. The influence of the gospel is to unite God's people in one great brotherhood.--Ibid., November 3, 1885 3BIO 297 4 Of course, not all assembled there could converse in one language. The congregation was divided into three parts, according to the language they understood. These were seated in different parts of the hall--French, German, and English. Ellen White found it a bit awkward and confusing when she first spoke, for her words were picked up by two translators, one speaking in French and the other in German. But with the audience divided into groups, time was conserved as the translators spoke to their respective groups at the same time. She soon found this method of addressing the conference less taxing than her usual manner of continuous speaking, for she had more time for thinking of the construction of what she would say (Ibid.). 3BIO 297 5 Friday afternoon it was her turn to speak, and she was surprised at the large number assembled. It was a new experience to have Sister White with them, and the people did not want to miss a word. She described the weather as "cold and rough": on Sabbath she added the word "muddy." Of the Sabbath services she wrote: 3BIO 297 6 The morning meetings are good and beneficial. Brother Bourdeau spoke in French in the forenoon. I spoke in the afternoon with great clearness. Testimonies were then borne--about one hundred. Brother A. C. Bourdeau gathered the English people together and interpreted the testimonies done in French. All expressed that they were impressed and benefited by the discourse given. Certainly this people seem to be in earnest to be helped, willing to receive my testimony.--Manuscript 16a, 1885. 3BIO 298 1 Sunday was a sunny and interesting day. Reports were given in the morning meeting. Ellen White spoke for a half-hour on missionary work. 3BIO 298 2 The Sunday afternoon meeting was memorable. She made particular mention of it in her report to the readers of the Review: 3BIO 298 3 The Lord especially blessed in speaking Sunday afternoon. All listened with the deepest interest, and at the close of the discourse an invitation was given for all who desired to be Christians, and all who felt that they had not a living connection with God, to come forward, and we would unite our prayers with theirs for the pardon of sin, and for grace to resist temptation. 3BIO 298 4 This was a new experience for many of our brethren in Europe, but they did not hesitate. It seemed that the entire congregation were on their feet, and the best they could do was to be seated, and all seek the Lord together. Here was an entire congregation manifesting their determination to put sin away, and to engage most earnestly in the work of seeking God.--Ibid., November 3, 1885 3BIO 298 5 As this was an official session, there was business to attend to. Monday was the last day of the meeting, and business was cleared away by noon. Ellen White spoke again in the early afternoon, this time on the necessity of cultivating love and Christian courtesy and of being forbearing with one another (Manuscript 16a, 1885). 3BIO 298 6 Following this timely message more than twelve were baptized, using the new baptistry in the meeting hall for the first time. Then they united in celebrating the ordinances of the Lord's house. In Ellen White's heart was the prayer that all would grow together in grace and in the knowledge of the truth as they climbed the ladder of progress in their Christian experience. ------------------------Chapter 24--(1885) The Meeting of the European Missionary Council 3BIO 299 1 The third session of the European Council of Seventh-day Adventist Missions opened Tuesday morning, September 15, in Basel, Switzerland. Twenty delegates from the Central European Mission, seven from the British Mission, six from the Scandinavian countries, and three representatives from North America were present. The delegates were joined by a substantial number of laymen who came in, largely from Switzerland but also a few from other countries. The meeting, which W. C. White described as a "miniature General Conference," was to convene for a week, but as the work got under way it was extended to two full weeks. It was a time of spiritual refreshing, a time of learning, and a time of constructive planning for the work of God in new and varied fields. Ellen White divided her time between writing and diligent public labor, as was usually the case in a meeting of this kind. 3BIO 299 2 The session opened at 11:00 A.M., but for Ellen White the day started much earlier. She wrote of it in her diary: 3BIO 299 3 It is a beautiful morning. Rose at five and commenced writing. Have written four pages before breakfast. Brethren Lane, John, and Wilcox [workers from England] have come, and Sister Lane and Sister Jenny Thayer. Wrote eight pages to Elder Butler, two pages to Sister Lockwood, two pages to May Walling.--Manuscript 16a, 1885. Establishing the Daily Program 3BIO 299 4 The opening of the council was accompanied by the usual formalities: song; prayer; a welcome from B. L. Whitney, who would serve as chairman of the council; and the appointment of committees. The daily program included an early-morning devotional meeting at half past five, business meetings morning and afternoon, and a practical sermon in the evening. Committee meetings filled the rest of the first day. 3BIO 300 1 With the afternoon devoted to committee meetings, Ellen White for the first time had an opportunity to slip away for a little sightseeing. Of this she wrote in her diary: 3BIO 300 2 We rode out for the first time since coming to Basel. We crossed the Rhine and entered Germany. The bridge across the Rhine was built upon strongly made boats. The Rhine is a swift-running stream. We saw milk cows harnessed up as horses to plow and to draw loads of vegetables and fruits in their wagons. We saw women wheeling heavy wheelbarrows and drawing hand wagons. 3BIO 300 3 We passed by the hotel of the Three Kings. There are three large life-size statues. This is the most noted hotel in Basel. The kings and nobles stop at this hotel. 3BIO 300 4 Wrote twelve pages [eight pages to Elder Butler, two pages to Sister Lockwood, two pages to May Walling].--Manuscript 16a, 1885. (Somewhat rearranged for continuity.) 3BIO 300 5 Ellen White was the devotional speaker at five-thirty Wednesday morning. This was her first meeting with the workers who had come in especially to the council. She directed her remarks to the necessity of cultivating love and tenderness for one another. A Bible Institute Proposed 3BIO 300 6 At the nine o'clock business meeting W. C. White spoke of making the most profitable use of the time they would spend together. He suggested that a Bible institute, devoted to giving Bible readings and the investigation of difficult Bible subjects, be held through the meeting. Bible studies prepared in America could be revised and translated into French, German, and Danish-Norwegian and serve as the basis of their work. He suggested also that an English class could be held for those who might wish to attend. 3BIO 300 7 Accordingly, the daily program was adjusted to include a nine o'clock Bible class, which J. G. Matteson conducted. Suggested topics were the second advent of Christ, the millennium, and the return of the Jews--matters of special interest in Europe. Each evening at six-thirty, three Bible reading classes would be held, with S. H. Lane leading out in English, J. Ertzenberger teaching the German class, and A. C. Bourdeau taking the French group. Provision was made for answering questions that could be discussed with profit, and a question box was provided. 3BIO 301 1 So the stage was set for a very profitable council, with daily reports from the various fields of labor, business sessions, and daily periods devoted to the study of the Bible and the English language. Evangelistic Use of Literature 3BIO 301 2 Special attention was given early to the circulation of evangelistic literature, both periodicals and books. Church leaders had hoped that with so few ministers in the countries of Europe, the third angel's message could be spread largely through publications distributed by colporteurs. But the reports of literature sales from door to door were disheartening. During the preceding year sales in the Scandinavian countries amounted to $1,033; Great Britain reported $950; and the Central European Mission, which without books in German and French had to work with periodicals, reported sales of $1,010. 3BIO 301 3 The literature evangelists reported that the people of Europe were not accustomed to purchasing books or magazines from door-to-door salespersons, but secured them from bookstores. Colporteurs and church leaders, especially those from Catholic countries, urged that the literature evangelists must be supported by salaries, which was the custom of leading evangelical societies (Life Sketches of Ellen G. White, 284). 3BIO 301 4 This was a crisis moment for the work of the church in Europe, but one that did not take the Lord by surprise. Already He had instructed His servant that books could be sold successfully in Europe by thoroughly trained, dedicated colporteurs. So Ellen White was prepared. She talked courage: 3BIO 301 5 When the work goes hard, and you become discouraged and are tempted to abandon it, take your Bible, bow upon your knees before God, and say, "Here, Lord, Thy word is pledged." Throw your weight upon His promises, and every one of them will be fulfilled.--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 153. 3BIO 302 1 When the discouraging reports of the colporteurs reached a climax, she declared that in spite of all the difficulties, the workers must have faith that success would attend their labors. She told them that she had been shown that books could be sold in Europe to give support to the workers, and bring sufficient returns to the publishing house to enable it to produce more books. She declared: 3BIO 302 2 God will soon do great things for us if we lie humble and believing at His feet.... More than one thousand will soon be converted in one day, most of whom will trace their first convictions to the reading of our publications.--The Review and Herald, November 10, 1885 (in D. T. Bourdeau report). 3BIO 302 3 Study was given to tract distribution as an evangelistic thrust. W. C. White told of the plan used in America of placing tract distributors (racks) in railroad stations, hotels, and public places. From these the public could select, without charge, appropriate publications. This would augment the work of the ministers and colporteurs. There was a wholesome discussion of the tract work. England, with its traveling public and recreational spots and its steamships leaving for different parts of the world, seemed to offer a promising opportunity for working in this line. It was voted: 3BIO 302 4 That we request the International Tract Society to furnish distributors, or the means by which distributors can be obtained, to be placed on the transatlantic steamers leaving Liverpool.--Ibid., November 3, 1885 3BIO 302 5 Another action aimed at upgrading missionary literature called for the use of illustrations in the various periodicals. As to the larger literature ministry, the following action was taken: 3BIO 302 6 Whereas, The work is great and laborers few, and the greater part of the work of enlightening the people on the subject of present truth must be done by the means of publications; therefore--Resolved, That it is the duty of our ministers to encourage and educate young persons to become successful canvassers and colporteurs, by holding institutes, and by connecting them with tent labor and other work, where it may be deemed advisable, thus helping them to obtain the necessary qualifications for this work.--Ibid. 3BIO 303 1 The next action called for a colporteur institute of three to four weeks, to be held in England. 3BIO 303 2 Within a few years, with the thorough training of colporteurs, it was found that Adventist literature could be sold widely in the countries of Europe. The Thrust of Public Evangelism 3BIO 303 3 The council turned its attention to those methods in public evangelism that could be employed successfully in Europe. The varied circumstances and divergent customs in different countries had a bearing on the discussions. 3BIO 303 4 Halls for meetings were hard to secure and often expensive. In England a tent had been used successfully. A. A. John, from Wales, reported that working in what was known as "the watering places," which drew the upper classes and wealthy, gave good promise. He had been holding open-air meetings and was thoroughly convinced that this was the way to go. Ellen White was drawn into the discussions on Sunday, September 20. Of this she wrote to the president of the General Conference: 3BIO 303 5 I attended the morning session of the council. I was requested to speak in regard to holding tent meetings in Europe. I told them that according to the light the Lord had given me, tents could be used to good advantage in some places, and if conducted properly, would result in great good. I did not know at the time why they had called me out on this, but learned it was because Brother John had previously spoken rather against tents being the best for meetinghouse purposes. 3BIO 303 6 I then presented my objections in regard to open-air meetings. They are very wearing to our ministers, because [they are] taxing to the vocal organs. The voice is strained to an unnatural pitch, and would be greatly injured by this method of labor. 3BIO 304 1 Another objection was that discipline and order could not be preserved; such labor would not encourage studious habits in diligently searching the Scriptures to bring from God's storehouse things both new and old. The worker is not qualifying himself to become a thorough workman; he cannot possibly prove his own work by concentrating his labors to bring out and organize a church. He does not do the very work so essential to be done, not only to preach but to follow up his labor by ministering, by becoming acquainted with interested ones, going to their homes, opening to them the Scriptures around the fireside, making plain essential points of present truth, and removing the objections which always will arise when the truth is brought in conflict with error. 3BIO 304 2 The Bible talks, the humble, earnest prayer with the family, accomplish a greater work than the most powerful discourses can accomplish without this personal effort. In the open-air meeting there cannot be that complete work done in binding off the work.... Sometimes great good may be done by this manner of labor. But as a practice it is better to reach the people in some other way.--Letter 23, 1885. 3BIO 304 3 Tents were being employed successfully in America, where more than a hundred tent meetings were reported to be in progress. She pointed out that evangelists should know what they are doing and for whom they are laboring. The work should be thoroughly bound off, so that it would not ravel out. One report of this meeting stated: 3BIO 304 4 She [Ellen White] thought that tent meetings are one of the very best ways to conduct religious services, and that according to the light given her, God will bless such meetings in Europe. When one is speaking in a tent there is not as much strain on the voice, which should be carefully cultured and managed. The melody of the voice should be preserved. It is one of the greatest instrumentalities in the hands of God for the salvation of souls.--The Review and Herald, November 3, 1885. 3BIO 304 5 The better part of two days was given to the matter of tents and their use in evangelism. At the end of the discussion it was voted to recommend: 3BIO 305 1 (1) That a second tent be purchased for use in England [for] the coming season; (2) that a tent be obtained in time for use [for] the coming season in Sweden; (3) That the Swiss Conference purchase two tents, one for the German and one for the French work; (4) That we request the General Conference to furnish a tent for use in Italy.--SDA Yearbook, 1886, p. 95. 3BIO 305 2 Elder John, who favored a different type of work at the "watering places," was most unhappy and distressed and let it be known. Problems Unique to Europe 3BIO 305 3 During the council, study was given to several problems faced by Seventh-day Adventists in certain European countries. One was compulsory military service, which was brought to the floor through the committee on resolutions: 3BIO 305 4 Should we bear arms, or serve in the army? and if so, is it lawful to serve on the Sabbath? 3BIO 305 5 The published report of the meeting is: With reference to this, it was moved that the Executive Committee of the Council prepare a circular treating upon this subject, offering suggestions in regard to it for the instruction of our brethren. From the ensuing discussion it appeared that military service is compulsory in Switzerland, Germany, France, and Italy. The length of service required varies in the different countries, but the service is such that it is very difficult to keep the Sabbath.--Ibid., November 3, 1885 3BIO 305 6 Then there was the perplexing matter of compulsory school attendance of Adventist children on the Sabbath. [See E. G. White counsel on school attendance on the sabbath in Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 216-218, and Testimony Treasures, Vol. 2, pp. 180-185.] In Switzerland all children between the ages of 6 and 14 were required to be in school six days of the week, and no arrangement could be made for them to be excused on the Sabbath. Some parents who kept their children at home on the Sabbath had been fined, some imprisoned. Ellen White counseled faithfulness to God, regardless of circumstances. Two alternatives were suggested: (1) Establishing a church school in Basel, and (2) getting up a petition to be circulated, to be accompanied by appropriate tracts and leaflets. 3BIO 306 1 Among the many resolutions passed during the two-week session was the following: 3BIO 306 2 Resolved, That we express our gratitude to God for the labor and counsel of Sister E. G. White and her son, Elder W.C. White, at these meetings; that we invite them to visit Scandinavia, Great Britain, and other fields, and to remain sufficiently long in Europe to do the work Providence has assigned them.--Ibid. 3BIO 306 3 This settled the question as to whether Ellen White would attend the next session of the General Conference scheduled for November. She would not. The Test Comes to Daniel Bourdeau 3BIO 306 4 On Wednesday, September 23, a small group met to consider certain moves that should be made to advance the cause. In the group were Ellen White; Daniel Bourdeau and Marian, his wife; A. C. Bourdeau and his wife, Martha; B. L. Whitney and his wife; and H. W. Kellogg. The fields of labor for certain of the workers was discussed, and then Daniel Bourdeau came forward with an interesting and potentially explosive proposition. Ellen White's diary gives the picture: 3BIO 306 5 Daniel then presented his plans that France and Italy be not encouraged to unite with Switzerland but become a separate conference and use their means among themselves to build up their own conference. This I earnestly opposed, for the influence would be bad. It would not lead to union and harmony in the work, but to separate interests, and they would not labor for that oneness that the Lord demands.--Manuscript 16a, 1885. 3BIO 306 6 Bourdeau argued that each one of the national groups was jealous and independent and therefore would resent being a part of the Swiss Conference. Ellen White suggested that this was a strong reason why each group should learn to blend with other nationalities. As she reported the experience to the president of the General Conference, she said: 3BIO 307 1 I told Brother Daniel that this would not be in accordance with God's will.... The truth is one. It will take people from France and Italy, and, mingling them with other elements, soften and refine them through the truth.--Letter 23, 1885. 3BIO 307 2 She pointed out that the cause was still in its infancy in the European countries and that to follow this suggestion would result in weakness. In the face of this dissent, Bourdeau grew excited and declared that he had been abused as he had labored in the cause, and cited examples. Ellen White walked out of the room. When she next wrote in her diary, she declared: "I will not give sanction to any such spirit."--Manuscript 16a, 1885. 3BIO 307 3 As she reported the conference in the Review and Herald, she told of her emphasis given through the council: 3BIO 307 4 I felt urged by the Spirit of God throughout the meetings to impress upon all the importance of cultivating love and unity. I tried to present the danger of building up separate interests between nationalities. We are all bound together in the great web of humanity, and all that we do has a relation to others.--The Review and Herald, November 3, 1885. 3BIO 307 5 She spoke Thursday morning at the devotional hour. With the meeting in which Bourdeau had taken such a strong position clearly in her mind, she again directed her remarks to the unity that should exist between the different nationalities. She stated: 3BIO 307 6 Some who have entered these missionary fields have said, "You do not understand the French people; you do not understand the Germans. They have to be met in just such a way." But, I inquire, does not God understand them? Is it not He who gives His servants a message for the people?--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 136. 3BIO 307 7 She employed the illustration of the Jewish temple. Its stones were quarried out of the mountains, but when they were brought together they formed a perfect building. Then with great candor she declared: 3BIO 307 8 Let no one think that there need not be a stroke placed upon him. There is no person, no nation, that is perfect in every habit and thought. One must learn of another. Therefore God wants the different nationalities to mingle together, to be one in judgment, one in purpose. Then the union that there is in Christ will be exemplified.--Ibid., 137. 3BIO 308 1 She stated that she had been almost afraid to come to Europe because she had heard so much about the peculiarities of the various nationalities. But then she realized that God could bring people where they would receive the truth. She urged: 3BIO 308 2 Look to Jesus, brethren; copy His manners and spirit, and you will have no trouble in reaching these different classes. We have not six patterns to follow, nor five. We have only one, and that is Christ Jesus. If the Italian brethren, the French brethren, and the German brethren try to be like Him, they will plant their feet upon the same foundation of truth; the same spirit that dwells in one, will dwell in the other--Christ in them, the hope of glory. I warn you, brethren and sisters, not to build up a wall of partition between different nationalities. On the contrary, seek to break it down wherever it exists.... 3BIO 308 3 Labor for unity, labor for love, and you may become a power in the world.--Ibid., 137, 138. 3BIO 308 4 The counsel was quite in line with the theme she had kept before the council. She made no reference to any individual. But Daniel Bourdeau jumped to his feet and declared that the remarks had been directed to him personally, and he tried to vindicate himself. Writing of it to Butler, Ellen White explained: 3BIO 308 5 I had, during the meeting, spoken upon general principles.... Now I had overturned his imaginary castle that he was building, and he acted as though he had received his death blow.--Letter 23, 1885. 3BIO 308 6 Bourdeau absented himself from the meetings through the day and began to pack his belongings, planning to leave the next morning. Ellen White was greatly distressed. She wrote in her diary that Daniel had been "taking counsel with Daniel and the adversary of souls" (Ibid.). She pleaded with God for the man, and she felt urged to speak to him again. As she paced the floor of her room in great agony of mind, she kept saying to herself, "I cannot talk with him; I cannot meet his defiant, stubborn spirit." But she knew she must, so she sent for him and his wife to come to her room, along with his brother and Whitney, Lane, and White. 3BIO 309 1 As she began to talk directly to Daniel, he interrupted, saying he would rather see her alone because of the things he had suffered from his brethren in the past. She told him she wished him to be silent, for she had the word of the Lord for him. He quieted down. Then she gave him "such a message as I wish never to speak again to mortal man" (Ibid.). 3BIO 309 2 It seemed to her that Bourdeau was in a life-and-death struggle, and she must warn him of his danger. He complained that she had hit him with her talk that morning, but she reminded him that he had stood where he could easily be hit. She reported to Butler the admonition she gave to Bourdeau: 3BIO 309 3 The arrows of the Almighty must wound you so sorely that you will feel that you need a physician. "I have torn," saith God, "and I will heal; I have smitten and I will bind you up." When you come, meek and lowly, then Jesus will pardon your transgressions.--Ibid. 3BIO 309 4 She charged him not to leave the house till the power of the enemy was broken. Then they all knelt and prayed. "He prayed for himself rather faintly," wrote Ellen White. She prayed, as did others. She recognized that a terrible struggle was going on with Daniel. He made some concessions, but not full surrender. "His face," she said, "looked as though soul and body were rent asunder."--Ibid. But the Sabbath was drawing on. 3BIO 309 5 That Friday evening a meeting was planned for the ministers alone. The down-to-earth discussions of the past few days had brought to the front several sore spots, as cherished positions held by some had failed to gain approval. A. A. John, from the British field, was still upset because he received no encouragement to proceed with his plans to make large efforts at the "watering places," where the wealthy would assemble in the vacation season. To labor in these circumstances was costly and promised but little in returns. Others also had injured feelings. Ellen White faced the meeting with some trepidation. She feared Daniel Bourdeau would not be there. Her diary tells the story: 3BIO 310 1 There were present about seventeen ministers and their wives. Brother Daniel Bourdeau was present. The Spirit of the Lord rested upon me, and I prayed for light and grace from heaven. My faith laid hold upon the promises of the Lord, and His Spirit came into our meeting in large measure. Hearts were broken before Him. 3BIO 310 2 Brother Daniel Bourdeau wrenched himself from the shackles of Satan, and surrendered his will to the Lord. Satan had thought to gain the victory over this brother, but he was signally defeated. Angels of God were in the meeting, and the power of God was felt. 3BIO 310 3 Brother Albert Vuilleumier prayed in French, but we understood the spirit that inspired it. Brother Matteson's petition was indited by the Lord, and was offered in brokenness of heart. I felt the peace of Jesus in my soul. I had carried a heavy load, and now I rolled that load upon the great Burden Bearer. I could do nothing; Jesus could do everything; and I felt the peace of Christ in my heart.--Manuscript 20, 1885. A Vision Depicting the Workers as God Saw Them 3BIO 310 4 In the hours of that night Ellen White was given a significant and solemn vision and was able to sleep but little. Before going into the early Sabbath morning devotional meeting, she spent time in prayer. Then she made her way to the small room where the workers were to meet at six o'clock. She found twenty-three there. She opened the meeting with prayer. Heaven seemed near. Daniel Bourdeau prayed next and confessed his weakness in yielding to the temptations of the enemy. "He made a more full surrender to God," noted Ellen White, "and light from God shone into his heart."--Ibid. 3BIO 310 5 Her remarks that Sabbath morning related to the holy character of the work and the necessity of improving the talents God has given. 3BIO 310 6 Vividly this stood out in her mind as she addressed the workers that Sabbath morning on the sacred character of the work in which they were engaged, and the need of their improving the talents God had bestowed upon them. 3BIO 310 7 On Sabbath afternoon Ellen White spoke again in the chapel. She had chosen her text, Zechariah 3:1: "And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him." Then the Lord led her mind into an unexpected channel. Addressing by name some before her, she bore testimony of encouragement to certain individuals in the audience. In words of hope for Mrs. A. B. Oyen, she exhorted her to take Christ as her Saviour, looking away from the imperfections of self to Jesus, believing that He alone could remove her defects and give her His righteousness. Speaking to her in pointed language, Ellen White said, "Jesus stands at the door of your heart my sister, knocking for entrance, inviting you to let Him in. Will you hear His voice? Will you open the door? Will you renounce self and welcome Jesus? ...What answer have you to give?"--Ibid. 3BIO 311 1 Then she turned to a discouraged, self-effacing woman, the one later pictured in Steps to Christ, 116, 117 as walking in sadness in a garden. Straying from the path and finding herself beset by briers and thorns, she saw the garden spoiled by thorns rather than gathering "the roses, the lilies, and the pinks." Ellen White said to her: 3BIO 311 2 Sister Martha Bourdeau, Jesus loves you. Why gather about your soul the clouds of darkness? Why walk in a fog of unbelief? ...Come just as you are, helpless and hopeless.--Manuscript 20, 1885. 3BIO 311 3 After quoting a number of precious promises, she again addressed Martha directly: 3BIO 311 4 My sister, have you not every encouragement to gather up your confidence? Have you endeavored not only to believe in Christ but to live in your daily life as His disciple?--Ibid. 3BIO 311 5 That Sabbath afternoon meeting brought courage to many hearts. The remaining two days of the council bore witness to the fruitage of the messages presented. Sunday morning, September 27, Ellen White urged the workers to be of one mind and of one judgment, ready to receive advice and counsel from one another. She pointed out that: 3BIO 311 6 The Lord can do nothing for us unless we submit to His molding hand. We must be molded as clay is molded in the hands of the potter.... A strong, determined will is essential, but it should be under submission. It should not bear the mold of selfishness, but the grace of Christ should be seen in all the words and ways.--Ibid. 3BIO 312 1 The response that Sunday morning was most gratifying. Ellen White was pleased to write of it in her diary: 3BIO 312 2 Many precious testimonies were borne. Sister Oyen spoke more hopefully.... 3BIO 312 3 Brother Oyen bore an excellent testimony.... 3BIO 312 4 Brother Matteson's testimonies tell on the right side every time. He has been a blessing all through these meetings. 3BIO 312 5 Many humble confessions have been made, and many tears shed. A blessed work is being done for Brother Daniel Bourdeau. He seems to be clothed in his right mind. 3BIO 312 6 Sister Martha Bourdeau [wife of A. C.] bore a good testimony. She says that she will trust in God, that she will dismiss her doubts, that she will no longer deplore her darkness, but will talk of the light, of Jesus and His love and mercy.... 3BIO 312 7 For the first time since our meetings began, Brother John surrendered his ideas and his set notions of laboring in large watering places.--Ibid. 3BIO 312 8 This was indeed a significant victory. Attitudes Toward the Spirit of Prophecy 3BIO 312 9 When the council assembled Sunday evening for their first business meeting of the new week, it is quite understandable that the first action read: 3BIO 312 10 Resolved, That we express our continued confidence in the gift of prophecy, which God has mercifully placed among His remnant people, and that we will endeavor to show our true appreciation of the same by practically carrying out its instructions.--The Review and Herald, November 3, 1885. 3BIO 312 11 Monday afternoon, September 28, as the council neared its close, a resolution was passed calling for a permanent record of the main features of the work done. It bears the marks of the mind of W. C. White, for several years the secretary of the General Conference Foreign Mission Board and a publishing man through and through: 3BIO 313 1 Resolved, That the report of this council, the financial and statistical report of the European mission, with the report of Sister White's morning talks and a sketch of her visit to the missions, be published in a large-page pamphlet in the English language, that our brethren in America may share the blessing of this good meeting.--Ibid. 3BIO 313 2 We today rejoice in the 294-page volume titled Historical Sketch of the Foreign Missions of the Seventh-day Adventists. [Available from leaves of autumn books, P.O. Box 440, Payson, Arizona 85541.] It reports overseas activities in Australia as well as Europe. 3BIO 313 3 On the last evening of the council Ellen White spoke briefly on the importance of taking advantage of the opportunities for labor close at home. Workers should take their Bibles and with humble hearts sit down with families and open the Scriptures, bringing in the harvest in a humble fashion. J. G. Matteson preached the evening sermon, and Albert Vuilleumier was ordained to the ministry. In this service, D. T. Bourdeau, whom Ellen White pronounced "a converted man" (Manuscript 24, 1885), offered in French one of the two ordination prayers. The other, in English, was offered by S. H. Lane. 3BIO 313 4 The last meeting of the council was held at 7:00 A.M. Tuesday morning, September 29. It was given to some remarks and to two routine business matters. Ellen White admonished all to fight the good fight of faith and to keep their hearts in the love of God and resist all doubts. "Our hearts have been drawn together at this meeting by the love of Christ," she said. "Let that love be cherished."--Ibid. 3BIO 313 5 On one of the last days of the council, she observed: 3BIO 313 6 All through this meeting we have striven for harmony and unity, and I think that there is now a better state of things. All accept the words I speak, although at times they are very close and pointed.--Manuscript 20, 1885. Sequel--Daniel Bourdeau's Report 3BIO 313 7 Daniel Bourdeau had accepted the third angel's message at the age of 22. Soon after his conversion he had been given strong evidence of Ellen White's call and work, for on June 28, 1857, he had witnessed her in vision. He later declared, "Since witnessing this wonderful phenomenon, I have not once been inclined to doubt."--In A. L. White, Ellen G. White, Messenger to the Remnant, p. 24. But when the testimony of Ellen White touched his life, he almost floundered. He reported his experience of victory in Ibid., November 10, 1885. His report opened with words that reflected his attitude: 3BIO 314 1 This council is among the precious gatherings of the past. Of all the general meetings of our people I have attended in twenty-nine years, I think of none that could be more properly pronounced a success, in every sense of that term, than this one. Christian love and union prevailed throughout. There was a wonderful blending of nationalities, all seeming to feel that the cause was one, that our aim was one, and that we must unitedly push on the work to certain victory. 3BIO 314 2 He then turned to the matter that came close to him in his personal struggle to relate to the Spirit of Prophecy counsels: 3BIO 314 3 The labors of Sister White and her son, Elder W. C. White, were highly appreciated at this general gathering.... 3BIO 314 4 How interesting and wonderful it was to hear Sister White correctly delineate the peculiarities of different fields she had seen only as the Lord had shown them to her, and show how they should be met; to hear her describe case after case of persons she had never seen with her natural vision, and either point out their errors or show important relations they sustained to the cause, and how they should connect with it to better serve its interests! 3BIO 314 5 As I had a fair chance to test the matter, having been on the ground, and knowing that no one had informed Sister White of these things, while serving as an interpreter, I could not help exclaiming, "It is enough. I want no further evidence of its genuineness." 3BIO 314 6 Then he gave some even more intimate reasons for his confidence, reasons tied in with his own personal experience: 3BIO 314 7 Not only does this gift reprove sin without dissimulation and partiality, as did Nathan when he said to David, "Thou art the man," but it deals in words of encouragement to help those reproved to overcome, and to inspire hope, faith, and courage to the desponding. It not only probes the wound, but it also pours in the oil, binds the wound, and hastens the process of restoration. It brings the receiver to the Bible, and earnestly endeavors to carry out the instructions it enjoins, exemplifying in a marked degree the rare graces of modesty, true humility, and self-denial. 3BIO 315 1 It identifies itself with those for whom it labors, bearing their burdens in earnest, persevering prayer, forgetful of self and ease, and keeping the glory of God and the salvation of souls in view, aiming to secure these at any sacrifice. It brings with it the supernatural discernment that Peter evinced in the case of Ananias and Sapphira. It brings with it the miraculous, without which, religion were a formal, heartless, lifeless, human affair, and for want of which the masses of religionists of today are perishing. 3BIO 315 2 True to its name, it deals in prophetic utterances in harmony with the Bible, to help those who fear God to properly and speedily perform the gospel work, and to safely pass through the perils of the last days. The instrument presents no attractions from the standpoint of show and popularity, that, following the path of humility, the gift may help in the work of converting men to God and not to man, and that God may have all the praise. ------------------------Chapter 25--(1885) A Visit to Scandinavia 3BIO 316 1 With the action in mind taken by the European Missionary Council that called for Ellen White and W. C. White "to visit Scandinavia, Great Britain, and other fields, and to remain sufficiently long in Europe to do the work Providence has assigned them" (Ibid., November 3, 1885), she slipped out and purchased a lightweight book with 194 blank pages, lightly ruled. On the flyleaf she wrote: 3BIO 316 2 Mrs. E. G. White, Bale, Switzerland. This book is to give incidents of my travel in Europe, 1885-1886. 3BIO 316 3 Her first entry bears the date of September 25, 1885, and picks up the story of the European Missionary Council in session. It is a valuable book, particularly to the biographer as he attempts to trace her journeys and experience in Europe. The account of her work there, in this present volume, can pick up only the high points of her fruitful labor. [A detailed account of Ellen White's two years in europe is presented in the volume Ellen G. White in europe, prepared in the White Estate offices by D. A. Delafield and published by the review and herald.] 3BIO 316 4 The summer months, rather than early winter, would have been far more favorable for her visit to the countries of northern Europe, where the work of the church was developing quite nicely. But there was some uncertainty as to how soon she would return to America. So at the close of the council the decision was reached calling for her to start on the rounds almost immediately. Of this she wrote: 3BIO 316 5 We felt that the safest course was to visit the leading churches in Scandinavia at the earliest opportunity. The condition of some of these churches had been presented to me in years past, with many things showing that Denmark, Norway, and Sweden were promising fields of labor. We knew that a great work lay before the missionaries in this field. They desired our counsel about the different branches of the work, and we felt that we could advise with them to much better advantage after making them a visit. It seemed unwise to postpone till another summer this part of the work which we had made the long journey from America to accomplish.--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 174. 3BIO 317 1 Consequently, on October 6, just one week after the council closed, the party of four left Basel--Ellen White, W. C. White, Sara McEnterfer, and Cecile Dahl. Cecile was from Christiania (Oslo), Norway, and would serve as guide and interpreter. It was an overnight trip to Frankfurt, Germany, then on to Hamburg. At Kiel, on the Baltic Sea, they took the ferry to Denmark. Ellen White found this trip through the northern countries an interesting experience. Visit to Denmark 3BIO 317 2 They were met Thursday morning at Copenhagen, Denmark, by J. G. Matteson. He took the travelers to his home and led them up six flights of stairs to the apartment occupied by his family. While it was somewhat of a struggle to get to the apartment, once there Ellen White found it afforded a fascinating view: 3BIO 317 3 Just across the street were beautiful grounds which had the appearance of an extensive park or garden. We were somewhat surprised to learn that it was a cemetery. The tombstones were mostly concealed from view by trees and shrubbery. Evergreen hedges separated the enclosures, and choice flowers and shrubs were scattered everywhere. Close by was the large botanical garden and floral nursery, containing rare trees and shrubs, and the most beautiful flowers in almost endless variety. 3BIO 317 4 Toward the sea we saw the huge windmills used for grinding grain. A little to the right is the glistening dome of the Greek church. This dome, we are told, is overlaid with gold.--Ibid., 179, 180. 3BIO 317 5 Seventh-day Adventists in Copenhagen worshiped in a little hall on the fourth story of a building not far from the Matteson apartment. Friday evening Ellen White spoke to about thirty-five who assembled there. A third of these constituted the local church group; the others came in from adjacent churches. Her topic was "The Parable of the Fig Tree." She found the hall to be damp and cold, but Sabbath morning she was back. Although suffering from some teeth that had been improperly treated, a problem accentuated by the cold and dampness of the hall, she spoke to the well-filled room on "The True Vine." 3BIO 318 1 Halls where religious meetings might be held were difficult to secure in Denmark, but one was found, a basement room capable of seating two hundred but equipped for only half that number. Meetings were held each evening throughout the week. One evening, attempts were made by half-intoxicated rowdies to break up the meeting. Commented Ellen White, "If it is necessary to speak in such places, we will do so cheerfully." She added an interesting note: 3BIO 318 2 There were some in the audience who seemed deeply interested, persons of talent whose countenances I remembered, for they had been presented before me. These persons had been pleasure lovers, enshrouded in darkness and error, but God was permitting beams of light to shine upon them from His Word.... I felt such an intense interest while speaking to these souls that I lost sight of my surroundings; I felt that some were in the valley of decision, and I longed to see them take their stand fully and decidedly upon the side of Christ.--Ibid., 183. 3BIO 318 3 As there was opportunity, she, Willie, and Sara were guided by Matteson in some sightseeing. She admired the broad streets, the spacious ground around large buildings, and the "ships standing in the inlet of water, crowded as thick as possible" (Manuscript 25, 1885). But she found Copenhagen a city in dire need of Christ's saving power. She spoke five times while there, and then the traveling worker group left by ship for Sweden. Visit to Sweden 3BIO 318 4 "We left Copenhagen this morning," wrote Ellen White in her diary for Thursday, October 15, on the steamer for Malmo, Sweden (Manuscript 21, 1885). 3BIO 319 1 Both her diaries and letters abound in references to the historical and religious significance of cities and towns she passed through or visited. She gleaned information from brochures and by visiting with those familiar with the circumstances. 3BIO 319 2 A night's trip by train took them to Stockholm, where they were met by a Brother Norlin, who took the worker group to his home. Ellen White wrote of him as one who, in humble circumstances, was earnestly seeking to spread the knowledge of the truth, laboring as a colporteur: 3BIO 319 3 Shouldering his pack, stocked with our books and papers, he goes on foot from place to place, often traveling many miles a day. His profits have been very small.... On one of the large bound books [imported from America] he received but five cents a copy, on some other books only three cents. On those works published at our office in Christiania he received one-third discount.... 3BIO 319 4 Brother Norlin's wife is an industrious worker, doing housecleaning, washing, or any other kind of hard work by which she can help in gaining a livelihood. They live in a very economical manner, occupying one good-sized room on a fourth floor, with the use of a small kitchen with another family.--Ibid., 189. 3BIO 319 5 After pointing out that this is a sample of how the work had to be done in Denmark, Sweden, and Norway, she declared: 3BIO 319 6 Those who are thus traveling on foot and carrying the books and papers in their leathern sacks are apparently engaged in a humble work; but they should not feel that it is in any sense degrading. It was in a humble manner that Christ labored when he was on the earth; He went on foot from place to place, teaching as He walked. Those who are spreading a knowledge of the truth are scattering precious light that some souls will accept. In the kingdom of God the fruit of their labors will be seen.--Ibid. 3BIO 319 7 While in Stockholm she and Sara were entertained in the home of a Sister Johanneson, who had lived in America and could speak English quite well. It was a comfortable home, heated by tall earthen stoves that reached nearly to the ceiling. Ellen White much enjoyed and appreciated the comfort provided. 3BIO 320 1 The worker group was in Stockholm from Friday to Wednesday morning, October 21, with meetings Friday evening, Sabbath morning, and then Sunday and Monday evenings. Of the Sabbath morning meeting held in a small public hall, Ellen White noted in her diary, "We call this a good day. The Lord strengthened me to speak to His people with clearness and power." She then referred to prevailing sentiments she met: 3BIO 320 2 There is a spurious experience that is prevailing now everywhere in regard to the love of Jesus--that we must dwell on the love of Jesus, that faith in Jesus is all we need--but these souls must be instructed that the love of Jesus in the heart will lead to humility of life and obedience to all His commandments.... 3BIO 320 3 Those who reject the truth of the Bible do it under a pretense of loving Jesus. Those who love Jesus will reveal that love by being obedient children. They will be doers of the Word and not hearers only. They will not be continually pleading, "All that we have to do is to believe in Jesus." This is true in the fullest sense, but they do not comprehend, they do not take it in its fullest sense. To believe in Jesus is to take Him as your Redeemer, as your Pattern. All who love Jesus must follow His example."--Manuscript 26, 1885. 3BIO 320 4 Before the meeting that Sabbath morning, Matteson thought to give her a little guidance in the matter of the subject she should present. His suggestion was: 3BIO 320 5 That it would please the people if I speak less about duty and more in regard to the love of Jesus. But I wish to speak as the Spirit of the Lord shall impress me. The Lord knows best what this people needs. I spoke in the forenoon from Isaiah 58. I did not round the corners at all. If this is Brother Matteson's work, let him do it, but it is not my work. My work is to elevate the standard of piety and true Christian life, and urge the people to put away their sins and be sanctified through the truth. I tried to impress them with the necessity of strictly observing the Sabbath according to the commandment.--Ibid. 3BIO 321 1 In the social meeting that followed the sermon, the people expressed their thankfulness that the Lord sent them help from America, and revealed their gratitude to God for the truth and for the increased light Mrs. White had given them. They could see, they said, as they had not done before, "the necessity of greater strictness in keeping the Sabbath and could sense the offensive character of sin, and they would make earnest efforts to put sin away" (Ibid.). 3BIO 321 2 After a successful meeting Sunday night, with the hall crowded and many standing, Ellen White expressed her disappointment in the unfavorable accommodations. The repetition of such experiences led her to appeal for more faith and vision as to what could be done if proper preparations were made. 3BIO 321 3 The visit to Sweden included a few days at Grythyttehed, 150 miles northwest of Stockholm, and then Orebro, meeting with companies of believers at each place. In imagination she relived the days of the reformation, and then the preaching of the Advent message in Sweden in 1842 and 1843, when the mouths of those who would herald the message were closed by authorities. In these circumstances the power of God came upon several children, and they heralded the message and called upon the people to get ready. [See The Great Controversy, 366, 367.] After reviewing the experience, she wrote in her account of her visit to Sweden: 3BIO 321 4 Years ago, the work of the first [angel's] message in these countries was presented before me, and I was shown circumstances similar to those related above. It was God's will that the tidings of the Saviour's coming should be given in Sweden, and when the voices of His servants were silenced, He put His spirit upon the children, that the work might be accomplished.--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 206. 3BIO 321 5 She had an opportunity to see firsthand the adverse circumstances of many in regard to the Sabbath. She wrote: 3BIO 321 6 Worldly prosperity is not often the lot of those who receive the truth. Our brethren in America have but little idea of the difficulties to be met by those who keep the Sabbath in these countries.... 3BIO 322 1 Many a man works for thirty-five cents a day in the summer, and fifteen in the winter. Most of our people are poor, and it is very difficult for them to obtain work, even at low prices.... There are many who have to lift a heavy cross, and walk by faith, not by sight. Many suffer poverty and reproach; but this should not prevent them from obeying God's commandments. Their reward will be in accordance with their self-denial and sacrifice for the truth's sake.--Ibid., 194. Appropriate Meeting Places 3BIO 322 2 Those planning for the work did not know how the general public would respond to Ellen White's ministry. Working in close financial circumstances, they made what seemed to her to be inadequate provision for her meetings. 3BIO 322 3 About this time Ellen White had a dream in which she seemed to overhear a conversation. The question was asked of a church worker, "How far would a light send its rays if it were placed under a bushel?" 3BIO 322 4 "No farther than the compass of the bushel" was the answer. 3BIO 322 5 "How far would it shine if put under a bed?" 3BIO 322 6 "It would not illuminate the room," replied the one addressed. "It would be too low and too obscure." 3BIO 322 7 "Then," said the questioner, "place your light on a candlestick, and it will give light to all that are in the house. Your ideas need to be enlarged and elevated. The people have lost an opportunity to obtain light that God desired them to have." 3BIO 322 8 Commented Ellen White, "When the Lord sends His people help, they should show that they value it. Those who stand at the head of the work in these countries should be careful that they do not give it a narrow mold."--Ibid., 200, 201. Christiania, Norway 3BIO 322 9 The last of the northern countries to be visited before it got too late in the season was Norway. It was Friday morning, October 30, when they reached Christiania (Oslo), and were taken to the home of A. B. Oyen, the minister sent from Battle Creek to Norway to engage in the translation of the Ellen G. White books. It was a bit of a relief to Ellen White to be residing in the home of English-speaking friends. Lest she be misunderstood, she hastened to record in her diary that "although we were welcomed and treated with every attention by our Danish and Swedish brethren and sisters, we felt all the time crippled because we could not converse together, and it was thus made impossible to do them all the good we much desired to do."--Manuscript 27, 1885. She described the activities on the Sabbath: 3BIO 323 1 Sabbath was a pleasant day. I spoke to the people in the hall where the church met to worship, from 1 Peter 1:13-17. I had freedom in presenting to the people the importance of practical godliness. All listened with great attention. The hall was full. In the afternoon the ordinances were administered, and the washing of feet. In the evening a discourse was given by Elder Matteson.--Ibid. 3BIO 323 2 The church had a membership of 120; two hundred attended the Sabbath morning service, and one hundred were present for the ordinances Sabbath afternoon (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 207). 3BIO 323 3 Two full weeks, extending over three Sabbaths, were spent in Norway. Except for meeting a speaking appointment in Drammen, the entire time was devoted to the interests in Christiania, the principal city. Here a new publishing house was under construction, a sizable building that, as in Switzerland, would provide not only space for the publishing interests but a good meeting hall and living quarters for some of the workers as well. They were in a transition period; part of the building that had been occupied for the past six years had been demolished to make room for the new, depriving them of a meeting place. The Good Templars gave to the church the free use of their hall, seating three hundred, and the meetings were held here during Ellen White's visit. Printing work continued in that part of the old building still standing. Large Public Meetings 3BIO 323 4 Plans developed for her ministry to the general public that were broad and effective. The light would not be put under a "bushel" or under a "bed." A large hall belonging to the working man's society was hired for the Sunday morning meeting. Her diary tells the story: 3BIO 324 1 Sunday forenoon [November 1] I spoke in a hall to a crowded assembly. It was estimated fourteen hundred were present. The text was 1 John 3:1-3. The Lord gave me much freedom and clearness in presenting the infinite love of God in giving His Son to die for the world. 3BIO 324 2 Although the aisles were crowded and every seat filled, and even standing place occupied, large numbers were obliged to go away because they could obtain no entrance. The crowd held perfect attention to the close of the discourse. We hope this effort will not be in vain, but that through Christ's help much good may be the result.--Manuscript 27, 1885. 3BIO 324 3 Arrangements had been made for her to fill a speaking appointment on Tuesday evening, November 3, at Drammen, a city some thirty miles from Christiania. Here there was a church of twenty members. The largest hall in the city, capable of seating seven hundred, had been secured. It had a gallery on each side and a huge stove at each end. Regarding the speaker's platform Ellen White wrote: 3BIO 324 4 There was no pulpit nor place for one. Six beer tables, brought in from an adjoining room, served to make a platform. A square carpet was thrown over this platform, and another table set on top for lightstand and pulpit, while steps were made with chairs and stools. We doubt if the hall or beer tables were ever put to so good use before. The people came and filled the seats, the galleries, and all the standing room, and listened with the best of attention while I spoke to them of the love of Christ, and His life of sacrifice.--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 207. 3BIO 324 5 The train trip down had been made in heavy fog, but Wednesday morning it had lifted, disclosing, on the return trip, high bluffs, rocky mountains, lakes, and islands. There was a meeting in Christiania Wednesday evening; Thursday she spent in writing and in a visit with a building contractor by the name of Hansen, a prominent and influential member but rather liberal in his views. Ellen White described the visit as pleasant and profitable. They discussed health reform, and she related her experience in the rise and development of the work of the church. Friday evening a good meeting was held in the hall, with respectful attention given the speaker. Counsel on High Standards 3BIO 325 1 Sabbath, of course, was an important day. Ellen White had been in Christiania a full week and had the feel of the overall situation. She noted in her diary concerning the thrust of her message: 3BIO 325 2 I presented before them the great need of those who teach in word and in doctrine to take heed to themselves to be very circumspect in their course of action, and in word and example seek to elevate the people to correct views and correct practices by their own habits and customs, and to be sure that in no way they belittle the requirements of God--especially the fourth commandment, which enjoins the observance of the Sabbath.--Manuscript 27, 1885. 3BIO 325 3 She dwelt on the point of the Sabbath. "It is God's test," she declared. 3BIO 325 4 It is no man-made test. This is to be the separating line to distinguish the loyal and the true--him that serveth God from him that serveth Him not.--Ibid. 3BIO 325 5 She was concerned that professed believers were sending their children to the public school on Sabbath. "They were not compelled to do this, but because the schools objected to taking in their children unless they should attend the six days in the week."--Ibid. If they were unable to negotiate with the school authorities then, there was but one way--"to keep the Sabbath of the fourth commandment strictly," which might call for Seventh-day Adventists to establish schools among themselves. Reporting further on her Sabbath morning sermon, she stated: 3BIO 325 6 God is not pleased with His people in this place, for they have belittled His holy requirement, striving to bring His law into subjection to themselves, rather than bring themselves in subjection to His law.--Ibid. 3BIO 325 7 After speaking so plainly she invited those to come forward who felt they were sinners, not in harmony with God, and who needed His converting power. About fifty went forward. She then knelt before the pulpit and by request she prayed while Elder Matteson interpreted. The Large Sunday Temperance Meeting 3BIO 326 1 After spending most of Sunday, November 8, in writing, Ellen White met a five o'clock appointment in the soldiers' military gymnasium, the largest hall in the city. The president of the temperance society had extended the invitation to her to speak. As she entered the hall, she observed what she considered a special courtesy--"An American flag was placed as a canopy above the pulpit."--Ibid., 207. An audience of about 1,600 assembled, which she noted were of "the higher class of society" who had come to "hear the woman from America speak" (Manuscript 27, 1885). Among her listeners were the bishop of the state church and a number of the clergy. As the people listened with deep interest, she spoke for an hour and twenty minutes, presenting temperance in a manner they had not before heard. 3BIO 326 2 I showed them that the Bible was full of history upon temperance. I showed them the part Christ had taken in temperance. It was all due to Christ that man was given a second trial after Adam's fall. Christ redeemed Adam's disgraceful failure and fall by withstanding every temptation of the wily foe. I mingled Christ in this temperance lecture from beginning to end.--Ibid. 3BIO 326 3 Her lecture over, Dr. Nisson, the president of the society, profusely endorsed her presentation and introduced her to leading temperance men and women. They expressed their gratitude, and some declared that they had never listened to a temperance discourse like the one they had just heard. She was invited to address them again, but she declined, feeling that she must preserve her strength for her labors with the church during her last week there. "I feel," she said, "that our people here need my help and I must do all for them that is in my power." Revival meetings were held evenings through the week, and on some days she had interviews with members who sought her counsel. 3BIO 326 4 W. C. White had not, up to this time, discussed with his mother the conviction that he should attend the 1885 General Conference session, called to convene in Battle Creek on November 18, lest it disturb her in her important work in Norway. But on Wednesday night, November 11, he broached the subject. At first she was startled and surprised, but as they talked it through, she concluded that this was the course he should follow. He could take to the General Conference a full firsthand report of the work in Europe and its needs. At three o'clock Friday afternoon he took a ferry across the North Sea en route to Liverpool, where he could catch a steamship bound for New York. He planned to return in two months. Ellen White's Last Weekend with the Christiania Church 3BIO 327 1 Ellen White had now come to her closing labors with the Christiania church. It was a crucial time, for her pointed messages through the week had called for soul searching and reform. 3BIO 327 2 Sabbath morning she took her place before the congregation and spoke very earnestly upon Joshua and the angel. Mr. Hansen, the building contractor who had been lax in his views of Sabbath observance, was with his wife in the audience. Ellen White reported: 3BIO 327 3 I think the minds of many were impressed. I spoke plainly in regard to the Sabbath and its importance as a part of the message. The house was full. Brother Hansen left as soon as I had done speaking.--Letter 35, 1885. 3BIO 327 4 During the week she had written a sixteen-page testimony to the Christiania church. A. B. Oyen had already translated much of it. Sabbath afternoon he read to the church the portion translated. Ellen White's interest and concern is easily detected in her report to her son: 3BIO 327 5 There was not time for many testimonies to be borne afterward. Brother Hansen made no response, but he sent word that he would be pleased to take me over the city on Sunday forenoon, and I responded that I would be pleased to go. 3BIO 327 6 He showed me every attention and I managed to bring in again the vexed question of the Sabbath. He said he meant to get around to change his position just as soon as he could, and we had a very pleasant social time. He sat in the carriage where Sara generally sits. Annie sat beside him to interpret. He said if I would promise to come next spring he would make extra efforts to learn to talk and to understand English. I told him I thought without doubt I would come.--Ibid. 3BIO 328 1 Her last meeting in Christiania was held that Sunday afternoon at three o'clock in the Good Templars' hall, where she had met with the church Sabbaths and evenings. 3BIO 328 2 As she closed the service she bade the people farewell and thought to slip away, while the congregation was singing, to the carriage she saw waiting for her: 3BIO 328 3 But I was not to escape so easily. There was a rush for me and one and another took my hand, kissed it, and with tears running down their faces, told me how much good my message had done them. They held my hand so firmly and lovingly I could not withdraw it readily, while others were waiting to shake hands with me. The carriage was surrounded. We just had to wait, and then I was so sorry I had not waited in the house and shaken hands with every one of them.... 3BIO 328 4 This last meeting left a good feeling with nearly all, and I am inclined to think that all has been done that could be done on this visit.--Ibid. 3BIO 328 5 At half past six the next morning--long before daylight--she left by train. A large number of the believers, including Brother and Sister Hansen, were there to see her off. Return Trip to Switzerland 3BIO 328 6 They took the southbound train, en route to Gothenburg, Sweden. When it became light, at about nine o'clock, she enjoyed what she termed "the romantic scenery." The trip on the ferry was tempestuous--six hours to Frederickshaven, Denmark (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 221); then by train south to Germany and across Germany to Basel. They had to change trains and stayed overnight at Cologne (Koln), with little time for sightseeing. She noted in her diary: 3BIO 328 7 Rode all day until seven o'clock, then the cars went no further and we stopped at Cologne. (Give description from guidebook.) We had the privilege of seeing the cathedral which had been many, many years in building. It had been finished only in recent years [1880].--Manuscript 27, 1885. 3BIO 329 1 The incidental reference to the "guidebook" gives a clue as to why at times in her letters and diaries written in Europe there are found quite full descriptions of the historic points, countryside, and cities visited. In making her record complete, she drew from these sources of information. 3BIO 329 2 Back home in Basel she summed up some facts about the tour: We reached Basel [Thursday] November 19, our homeward journey having occupied four days. We were absent six weeks on this Scandinavian tour, and traveled more than twenty-five hundred miles.... Wherever we went, our people warmly expressed their gratitude for the help which had been sent them and the interest manifested in their behalf by the brethren in America.--Ibid., 225. 3BIO 329 3 Ellen White was weary and worn and would have welcomed a few weeks' rest, but she found herself immediately involved in plans for another trip, this time to Italy. ------------------------Chapter 26--(1885-1886) In Italy and Switzerland 3BIO 330 1 There were some problems in Italy. Friday morning, November 20, 1885, just barely back home from her tour through the Scandinavian countries, Ellen White was approached by B. L. Whitney, president of the Central European Mission, with the suggestion that as soon as possible she accompany him to Torre Pellice to bolster the spirits of the few discouraged believers there. "Weary and worn from the arduous labors of our northern trip," she wrote, "I would gladly have rested a few weeks in our home in Basel."--Ibid., 226. But arrangements were made to start out again the coming Thursday, less than a week after reaching home. She wrote of the proposed trip to Willie, attending the General Conference session in Battle Creek: 3BIO 330 2 We are thinking of taking the whole family along; of going into Brother Bourdeau's house and remaining a couple of months. We want the Lord to direct. It is cold as a barn here.... The very air seems as if I were breathing in air from a snowbank.--Letter 36, 1885. 3BIO 330 3 But in the intervening days some things had to be done in Basel. First her living quarters needed to be made comfortable, regardless of the time when she would return from Italy. So Monday morning she directed her attention to that. She wrote: 3BIO 330 4 Today I went down and selected one of those earthen stoves for my room, which is the parlor.... This stove is on the same principle as those white ones in Sweden, but this one we have purchased is about five feet high, brown earthenware. It is a beauty for $20.... So you see we shall be nicely fixed here for the winter.... 3BIO 331 1 Brethren Whitney and Kellogg are true and earnest to do all they can for us. Brother Kellogg boards with us. They seem to think I must have everything I need to make me comfortable. 3BIO 331 2 But very little has been expended for furniture. Things picked up and borrowed have fitted us out with three good bedsteads and mattresses. Both rooms have carpets, not entirely covered, but answer all purposes.--Letter 37, 1885. 3BIO 331 3 She wondered how long she would be in Europe. Dependent on this was not only the minor matter of furnishings for her apartment on the third floor of the publishing house building, but longer-range questions as to literary help, working materials, et cetera. Should Marian Davis be brought over to assist in the work? She wrote to Willie: 3BIO 331 4 If I were sure that we would go to America next May, I would not think it best to disappoint Marian's plans. I just want her to do the things that will be for her health and after-usefulness.... I dare not urge her to come to Europe. I will send matters to be published if I am able to write. I shall not write as diligently as I have done. 3BIO 331 5 I certainly have never done as much work in the same amount of time as in the last four months and I am thankful to the Lord for this. How long it will be duty to stay here I cannot tell, but just as long as it seems to be duty to stay I will do this cheerfully.--Ibid. 3BIO 331 6 The November weekend had been a very busy one. "Several not of our faith" were present at the Sabbath afternoon meeting. Among them were four students from the theological college who had read Adventist papers and had come to Whitney and to the employees of the publishing house with questions on the reasons for their faith. One of these was soon keeping the Sabbath and was employed to assist with the German work in the press (Ibid.). 3BIO 331 7 Plans were also laid for evangelistic meetings in Geneva, which called for Albert Vuilleumier and James Ertzenberger to assist. Then there were the preparations for the trip to Italy. Mary White would accompany her; Ellen's little granddaughter, Ella, would remain in Basel with Sara and Christine Dahl. The Visit to Italy 3BIO 332 1 Thursday morning, November 26, her fifty-eighth birthday, accompanied by Mary White and Whitney, Ellen White was on the train bound for Torre Pellice. She found it hard to realize that she was in Europe and had already labored in England, Switzerland, Denmark, Norway, and Sweden, and now was on her way to Italy (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 226). Fortunately, the fog had disappeared and the sun was out in all its glory. Their journey took them through "wild and magnificent scenery." As they skirted Lake Lucerne with its swans and flocks of half-tamed birds, she recognized that the terrain was "intimately associated with those historical traditions connected with William Tell, the so-called liberator of Switzerland from the Austrian yoke" (Ibid., 227). Her eyes feasted on the intricacies of the tunnels and bridges of the St. Gotthard pass, and as she traveled she informed herself of the building of the railroad that tunneled through the Alps. By midafternoon they were on the south side of the mountains; by ten o'clock, in Turin, Italy. 3BIO 332 2 After a night in a comfortable hotel they were on their way to the Piedmont valleys and Torre Pellice, the terminus of the railroad. A. C. Bourdeau had just located there with his family. Ellen White stated that the purpose of the visit was to "encourage the little company there who are striving under great difficulties to obey God" (Ibid., 231). The believers were meeting opposition on the question of the seventh-day Sabbath by one who had a few months before accepted it but was now a bitter opponent. Ellen White presented the picture of the beginning of her work in Torre Pellice: 3BIO 332 3 The next day, Sabbath, I spoke to the brethren and sisters in the hired hall in which they held their regular Sabbath meetings. Owing to a delay in getting out the appointment, few besides our own people were present. But I felt the same interest in speaking to the few that I would have felt in addressing hundreds. Choosing as my text Isaiah 56:1-7, I tried to impress upon them the importance of obeying God and walking in the light, regardless of the opinions or course of the world.--Ibid. 3BIO 333 1 She pointed out that the question may arise in some minds as to why commandment keepers are separated from the world into little companies, and she answered, "It is not because we choose to differ from those around us, but because we see the necessity of obeying all the requirements of God."--Ibid. A Rude Interruption 3BIO 333 2 Ellen White had a reason for choosing to speak as she did that Sabbath afternoon. Some months earlier J. P. Malan, who operated a printing business in Torre Pellice, had accepted the Sabbath truth and with his wife attended the European Council held in Basel in September. They entered interestedly in the meetings held there, but shortly after their return home, influenced by friends and business associates, Mr. Malan had turned rather violently against Seventh-day Adventists. The situation was an awkward one, for he published a newspaper in Torre Pellice and owned the hall in which the believers met. 3BIO 333 3 The first clash after Ellen White's arrival was in his refusal to print the notices of meetings at which she would speak. In her diary she described him as "an educated man" and his wife as an educated woman, able to "speak English and interpret or translate into German and French" (Manuscript 29, 1885). She wrote of the next confrontation: 3BIO 333 4 Sabbath while I was speaking he came into the hall and began to take notes of what I was saying. While the Spirit of the Lord was upon me and I was speaking with great freedom and power, he jumped up and said he wished to speak and ask some questions. Should he lose his soul if he did not keep the Sabbath, or was it necessary for him to keep the Sabbath to be saved?--answer Yes or No. 3BIO 333 5 I said, "This is an important question which could not be answered with Yes or No. Those who had clear light upon the binding claims of the law of God, and rejected that light and would not keep the Sabbath, would be judged according to the light given. Those who had not the light to refuse and reject, but lived up to all the light God had given them, would not be made accountable for the light that they never had."--Ibid. 3BIO 334 1 The confrontation was unpleasant; Malan was excited, gesticulating frantically, almost raving. Bourdeau endeavored to give Ellen White a running translation of what he was saying. Malan allowed little room for answers to his challenges, and the congregation began to disperse as though afraid. She wrote in her diary, "We felt sad for Sister Malan. She begged me to excuse her husband. Poor woman, she is in a trying place."--Ibid. 3BIO 334 2 After Sabbath the Adventists made another attempt to arrange for the printing of notices for the Sunday afternoon meeting, but Malan refused, and the meeting was poorly attended. While she was speaking, he appeared again, and there was a repetition of the Sabbath afternoon experience. She described the climax of the meeting: 3BIO 334 3 We kept right on with our work as calmly as if an angry, half-frantic man was not acting before us as if possessed of the devil. He grasped his hat and flew out of the hall in a rage and gathered around himself several and talked to them like a madman. This was not a very encouraging beginning, but we will remain and see if the Lord has anything further for me to do.--Ibid. Visit to Waldensian Hideouts 3BIO 334 4 A secondary objective in the visit to Italy was to find a comfortable place where Ellen White could get some rest and relaxation. Her diary entries for three consecutive days open with the words "We are having a beautiful day": "We have a most glorious morning": and "It is a beautiful morning": and of Monday, November 30, she notes that "the sun shines so warm and mild; the doors are open and it seems like spring."--Ibid. 3BIO 334 5 During the week she did some sightseeing, going by carriage to nearby points of special interest. When the carriage could go no farther, several times she climbed the hills to points of historic interest relating to the experience of the Waldenses as they attempted to hide from their persecutors, and where many lost their lives. 3BIO 334 6 On Friday, December 4, she did some writing, corrected the transcription of her Sabbath discourse, and prepared for the meeting the next day. Arrangements had been made to print the notice of the meeting at Pinola, a nearby town. When a copy was posted, they found it matched the notice of a meeting to be held by Miles Grant, who apparently had followed her to Torre Pellice. Grant, an Advent Christian minister and editor of the World's Crisis, published in America, was a bitter foe of Seventh-day Adventists. He took pride in what he termed the exposing of the pretended visions of Ellen White. The notice of Grant's meeting carried the declaration that he would do this in Torre Pellice. Totally ignoring this, Ellen White went ahead with her weekend meetings Friday night, Sabbath, and Sunday. Attendance was disappointing; some said that two parties of Adventists had come to quarrel with one another and that the people ought not to go to the meetings of either party (Letter 72, 1886). 3BIO 335 1 That Friday night Miles Grant spoke in a hall above the one in which Ellen White was holding her meetings. Although he mentioned Ellen White in his address, he reserved his stronger blasts until Saturday night. Of this she wrote in her diary: 3BIO 335 2 In the evening Elder Grant presented his slander he had gathered up--what this disaffected one had said, and those who had been reproved for their wrongs and iniquity--and presented it to the people as condemning evidence that the visions of Mrs. White were not of God. 3BIO 335 3 The very same course has Robert Ingersoll pursued against the Bible. Grant has taken some expressions that he could turn and misrepresent and distort. These he has made the most of, and the people who are ignorant of me and my work accept these garbled statements as truth. But as I am a stranger in Italy and unacquainted with the people and the people unacquainted with me and my work, it would be of no use to try to undeceive them.--Manuscript 29, 1885. 3BIO 335 4 Ellen White went right on with her meetings, making no reference to Grant, hoping to reach the hearts of those who would hear. But the outlook was bleak. In her diary she noted the position she took: 3BIO 335 5 I might answer him and vindicate myself, but I will not even mention his name. I will keep right on seeking to speak the truth in love to those who will hear. I know I ought never to despair when engaged in the work for my Master.... I long to have the people see the truth as it is in Jesus, but all I can do is to pray and work the very best I can, having my will in submission to God's will and feel continually the work is the Lord's--the cause is His.... I am to do my duty. I am only an instrument in the hands of God, to do my part of the work in His love and fear. 3BIO 336 1 This truth will triumph, but when, where, and how is for the Lord to decide. These thoughts bring peace and trust and confidence to my soul. I will not be discouraged, for the Captain of our salvation stands at the helm.--Ibid. 3BIO 336 2 Again through the next week, as the days turned colder, Ellen White pressed on with her writing. Accompanied by Mary, she continued to do some sightseeing also, guided by Bourdeau. 3BIO 336 3 They were now in the very heart of the Waldensian hideouts. Ellen White's heart thrilled as she recounted in her mind the history of God's noble, persecuted witnesses. Some of the surroundings had a familiar look to her, for in visions she had been shown the travails and persecutions of the Waldenses. 3BIO 336 4 While Ellen White stayed in the Bourdeau home in Torre Pellice, council meetings were held to give study to the best way to conduct the work in Italy. "We keep asking the Lord," she wrote, "to open the way for the truth to find access to hearts in these valleys." On the third Sabbath Bourdeau spoke, giving Ellen White a bit of a rest, but Sunday afternoon she addressed an attentive audience. Grant had left the valley, and tensions were lessening. She spoke again Sunday night, her last meeting there. Of this she wrote: 3BIO 336 5 The Lord gave me His Spirit and at the close of the meeting nearly all present shook hands with me. One man understood English and said, "The Lord has been here tonight. You have spoken by the inspiration of His Spirit." Several expressed an earnest wish for us to remain longer.--Ibid. 3BIO 336 6 Tuesday, December 15, Ellen White's visit to Italy came to its close. At half past four in the morning, she and her companions were at the depot to catch the train back to Turin. Back Home in Basel 3BIO 337 1 The travelers returned to Basel by way of Geneva, spending a night and a day there in the Daniel Bourdeau home. The time was divided between sightseeing and writing a letter of some length to a young man "crazed on the subject of marriage" (Manuscript 30, 1885). This she left with Bourdeau to be translated. With additions, the material was worked into two articles for the Review and Herald--"Courtship and Marriage" (January 26, 1886), and "Unwise Marriages" (February 2, 1886). Years later, portions were published in Messages to Young People and The Adventist Home. A carbon copy of the articles was at the time given out for translation for the French Signs, published in Basel; it then would be sent to Christiania, for publishing there. 3BIO 337 2 By the weekend Ellen White and Mary were home. Mrs. White spoke to the believers Sabbath morning in the meeting hall at the publishing house. A large mail was waiting for her, and she picked up her work with no overshadowing of urgent travel plans. She had now made the rounds of visits to the principal countries of Europe where the message was reaching out. If she was to remain in Europe, she hoped to make progress with her literary work. 3BIO 337 3 Mary White was delighted to be back home with her little Ella, now nearly 4 years old. There was a heavy snow the day before Christmas. Ellen, perhaps with some allowable exaggeration, described the view of the large park in front of the publishing house as "the most beautiful picture I have ever seen in winter." "Ella," she said, "has a fine time trying to snowball her mother and grandmother," but paid a price by way of a cold, thought to be from eating some of the snow (Manuscript 30, 1885). 3BIO 337 4 As to her situation in general, Ellen wrote to Willie on December 22: 3BIO 337 5 I can tell you, I find abundance of work that keeps coming ready to my hand and I see no place to rest, even in Europe. I think I will purchase me a horse and carriage and ride out daily. I do not take pleasure in the rides taken with a coachman and hackman. Well, I am certainly doing more work than at any other period of my life, and I am thankful that the Lord has given me strength to work.... 3BIO 338 1 I see our work has but just begun here; I see so much to be done and I am doing too much. I wish I could do the work of ten. I would gladly do it. But I can only do the work of one--poor, frail at that. May God work Himself.--Letter 38, 1885. 3BIO 338 2 "In regard to writing in the future," she commented, "I cannot say. I must write." One important literary task that loomed before her was the enlargement of the first of the great controversy book, Spirit of Prophecy, volume 1--the one dealing with most of the Old Testament history, a volume that was to become Patriarchs and Prophets. She wrote: 3BIO 338 3 I think I can do it as well here in Europe as in America. Make just such arrangements as you please. If Marian is worn and has her plans arranged to stay, I can send writing there, but if you think it advisable for her to come, all right.... 3BIO 338 4 Referring to the work uppermost in her mind, she continued: Tell her I have just one minute ago read the letters in which she has specified the improvements to be made in articles for volume 1. I thank her. Tell her that she has a point about Zedekiah's having his eyes put out. That needs to be more carefully worded. Also the rock, when the water flowed--something in reference to this. I think I can make the articles [chapters] specified more full, and as I am famous for moralizing, this will be no cross. Tell her to write to me, as I prize her letters as if she were my own child.... Tell Mary [Marian] to find me some histories of the Bible that would give me the order of events. I have nothing and can find nothing in the library here. It is getting dark and I am resolved not to use my eyes or brain by candlelight.--Ibid. 3BIO 338 5 After signing her name, she added a postscript: "I cannot go through this. I have been interrupted so many times and I am too tired to correct my mistakes."--Ibid. Through the Early Months of 1886 3BIO 338 6 During the winter and spring months of 1886 Ellen White devoted her energies to her writing, with occasional weekend trips to visit nearby churches in Switzerland. In addition to her almost-constant letter writing, her first literary work was to carry out the resolution, passed during the closing days of the European Missionary Council, that called for the publication in English of a "report of the European missions, with the report of Sister White's morning talks and a sketch of her visit to the missions" (see Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 118). This would be for the information and encouragement of members in America. 3BIO 339 1 W. C. White was editing the volume and gathering in the reports, which included Australia as well as Europe. But Ellen, with Mary's help, had to edit and prepare the E. G. White addresses, and she needed to write out the story of her travels. In doing this, several reports written for the Review and Herald, but principally her diary, diligently kept for just such a purpose, were a great help. 3BIO 339 2 Occasionally she spoke on the Sabbath in the hall at the publishing house. Inasmuch as she was working on the enlargement of Spirit of Prophecy, volume 1, it is not surprising that on Sabbath, January 23, her topic was the rebellion of Lucifer. "I know the Lord blessed me in bringing out the subject," she wrote. "All were intensely interested. Sister Whitney took it down in shorthand.... We are in every discourse getting subject matter to be used."--Letter 94, 1886. The next Sabbath she spoke on Cain and Abel. Marian Davis Joins the Force 3BIO 339 3 When W. C. White, in early February, returned from the General Conference session held in Battle Creek, Michigan, he brought with him quite a company of workers. It included L. R. Conradi and his wife, and Marian Davis. Commented Ellen White when she got the word that they would soon be in Basel, "This settles the question that we shall remain in Europe during the best portion of the year 1886. We shall prepare books here and have them published here."--Letter 94, 1886. 3BIO 339 4 When Willie arrived in Basel, he found his mother confined to her bed. For some days she had overtaxed herself and found she must lay her pen aside. Even so, she did not cease her work, but made good use of Sara McEnterfer, dictating to her. On Tuesday, February 16, she wrote of this to Addie Walling: 3BIO 340 1 This morning I am so grateful to be able to do something on my writing. Marian and Mary [White] are now getting up a book of reports of travel and the morning talks, to be published. Sara makes a good reporter, so all the discourses have been reported and most of them are written out. I have several articles which we send at once to Eliza [Burnham] for the Signs.--Letter 95, 1886. 3BIO 340 2 Three days later she added to the letter: We are all busily at work. I have to write mostly by dictation, something I always declared I could not do, but I can, when I have to, do most anything.--Ibid. A Horse and Carriage for Sister White 3BIO 340 3 In a letter written in mid-February to Dr. John Kellogg, she makes mention of her plight: 3BIO 340 4 I am in perplexity to know just what to do. My crippled ankles forbid my walking much. My hip also at times is quite troublesome. I have always been where I could have a team at my command to ride out. I have thought that I would purchase a horse and carriage so that I could be outdoors more, but a good horse would cost me $200 and an ordinary carriage $200 and $300 for a good one. As I do not expect to stay here longer than this summer and fall, I hardly feel free to invest so much means when money is wanted so much in so many places. 3BIO 340 5 It is against me that I cannot have more exercise in the open air. At Healdsburg I have my horses and comfortable carriage and have made it my practice to ride out every day at least two hours.--Letter 32, 1886. 3BIO 340 6 Within a month she had reached her decision and made the purchase, described in a letter to J. D. Rice in California: 3BIO 340 7 I am now quite a cripple from the broken ankle. It was injured five years ago in Battle Creek. I cannot walk at times without a cane. I have had to purchase me a horse and carriage; cost something more than $300 for the whole outfit. All deemed it necessary for me as they surely saw I could not get exercise by walking.... 3BIO 341 1 I want you to tell your mother that the little feather bed she gave me goes everywhere I go and is a great comfort to me. My hip remains afflicted more severely now than for some time, but I am thankful that I am improving in health. I am cheerful and happy.--Letter 18, 1886. 3BIO 341 2 The days were growing warmer. Shortly after the horse and carriage were secured, they were put into use in a trip to Bienne for the Sabbath meetings, March 20. Accompanied by W. C. White, Mary, and B. L. Whitney, she made the trip Friday. There had not been time to give the appointment in the paper, but some in Bienne got the word by letter and spread it around. She spoke Friday evening, Sabbath, and Sunday morning. Six churches were represented Sabbath morning, and the meeting room was crowded. In the social meeting held Sabbath afternoon, Ellen White reported that "the testimonies borne were excellent, right to the point."--Letter 96, 1886. A Second Visit to Italy 3BIO 341 3 Two weeks later, as spring came to Switzerland, Ellen White wrote to Dr. J. S. Gibbs, medical superintendent of the Rural Health Retreat in northern California: 3BIO 341 4 It is now beautiful weather. The grass is a lovely green. Trees are leafing out, the birds are caroling their songs, and my heart is filled with gratitude to God. I will make melody to God in my heart.--Letter 11, 1886. 3BIO 341 5 It was a newsy letter, to a man she had aided in getting his medical education, and one to whom she was giving counsel in an affirmative and encouraging way. In it she spoke of plans being laid for the work in Europe: 3BIO 341 6 We are now contemplating another journey to Italy. We should visit other churches; they are calling for us loudly. They call for us to again visit Denmark, Sweden, and Norway. These places demand much hard work and I dread it, but I may feel that I must go. Jesus lived not to please Himself. I do not know as we will get away from here this winter. May the Lord direct.--Ibid. 3BIO 342 1 Ten days later, Thursday morning, April 15, Ellen White, accompanied by Sara, Willie, and Mary, boarded the train for Italy. On Friday they were in Torre Pellice again, at the home of A. C. Bourdeau (Manuscript 62, 1886). The reception of this visit was quite different from the one in December. [For Ellen White's more detailed account of this visit to italy, see her review and herald articles "visit to the vaudois valleys, "June 1, 1886. And "labors in the piedmont valleys," June 29, 1886. For further details of her work in italy and this trip, see D. A. Delafield, Ellen G. White in europe, "the second visit to italy" and "the magnificence of the alps," pp. 174-185.] Routine Program in Basel 3BIO 342 2 Six weeks intervened between their return to Basel and the time they had to be off for the second round of visits to the Scandinavian countries. These weeks were used by Ellen White in literary work and in weekend visits to nearby churches. The family now occupied five rooms on the third floor of the publishing house. On June 11 she described the house situation: 3BIO 342 3 We now number ten. WCW and Mary and Ella are well. Ella has grown to be quite a girl since you last saw her. Sara McEnterfer is well, and just as busy as she can be taking letters by dictation and writing them out on the calligraph. Marian's health is about as it usually is. She is at work on volume four, Great Controversy.... 3BIO 342 4 One week ago last Tuesday we returned home from visiting the churches in Switzerland. We traveled with our horse and carriage, and by thus doing obtained a view of the places and scenery of interest which we should not have done had we ridden on the cars.--Manuscript 20, 1886. 3BIO 342 5 Traveling by carriage seemed to be the most effective means of bringing relaxation to Ellen White and was her recreation. In one letter she declared: 3BIO 342 6 I have a good gentle horse, afraid of nothing. Four years old. I can drive him myself anywhere.--Letter 97a, 1886. 3BIO 342 7 And this she did. On Thursday, May 20, with her son, Sara, and John Vuilleumier, she left Basel for a weekend visit to one of the churches. It was an unhurried trip and at the extended noonday stop for rest and refreshment near Laufen, she had an opportunity to write: 3BIO 343 1 We are about fourteen miles from Basel, sitting upon the grass under a large, widespread oak, which is a shelter to us from the rays of a noonday sun in May in Switzerland. The horse, Dolly, is unharnessed. John Vuilleumier and Willie are at work rubbing him, using hay in the place of a curry comb; then he is left free to graze and do as he pleases. 3BIO 343 2 John and W. C. White walk to the nearest house, which is not far distant, for milk to be used with our dry lunch. A bed has been made for me under the shelter of the friendly tree where I may lie down to rest. Sara McEnterfer prepares the luncheon, which is spread upon the grass upon smooth Manila paper used as a tablecloth. The prayer is made for the blessing upon our food, and the simple lunch is eaten with a relish. 3BIO 343 3 W. C. White engages in writing letters on the Calligraph. Sara has arranged the dinner basket, washed the dishes in a stream of water close by, and EGW lies down hoping to sleep. She has been sick for several days and has not slept as many hours as health required. John Vuilleumier takes the German and French papers to the house where the milk was obtained, to do some missionary work and obtain names to whom he can send these little messengers of light and truth. Being refreshed with a short nap, I begin to use my pen.--Manuscript 56, 1886. 3BIO 343 4 With that pen she described the scenery, "beautiful and interesting." Rugged mountains, with "battlements of rock ...on either side of the valley," which she spoke of as "God's great work of masonry." She was intrigued with the many castles with their watchtowers. Then as Dolly was harnessed again, her musing and writing was cut short by the summons, "All aboard!" 3BIO 343 5 The next day she continued her tribute to the grand scenery of Switzerland, drawing spiritual lessons from the things of nature. "We can never describe the scenery," she exclaimed, "for it is indescribable. This view of Switzerland by carriage ride makes me desire to travel more by private conveyance."--Ibid. ------------------------Chapter 27--(1886) Second Trip Through Scandinavia 3BIO 344 1 As Ellen White closed up her work in Norway in November, 1885, she had the feeling that before returning to America she should go on another tour of the Scandinavian countries. In conversation with Brother Hansen, the building contractor, she almost promised to be back in the spring. On her return from Italy she wrote to William and Jenny Ings in California, whom she was endeavoring to persuade to come to Europe and join her in the work, stating that "we design to start in two weeks for Sweden and Norway." She thought she might end up in England, for she felt she had work to do there. She hoped the Ingses could join her in England and that they might unite their interests, "have a comfortable home, convenient food, and try to help one another" (Letter 78, 1886). In response to her invitation and urging, they closed up their work in California and started for Great Britain. 3BIO 344 2 At Basel, Ellen White was scheduled to leave for Sweden on Tuesday, June 15, but Monday found her battling with an attack of pleurisy. She improved somewhat with treatment, but on Tuesday the pain returned. She wrote of the situation: 3BIO 344 3 Every breath was painful. It seemed impossible for me to travel, especially at night. To take a sleeping car, for one night only, would involve an extra expense of ten or twelve dollars, and this was out of the question. Yet it was necessary for us to leave Basel that night in order to reach Orebro [Sweden] before the Sabbath."--The Review and Herald, October 5, 1886. 3BIO 345 1 In spite of forbidding circumstances, she determined to go. A few months before this she had stated, "I can, when I have to, do most anything."--Letter 95, 1886. She looked to the Lord, and He gave her help. 3BIO 345 2 Relieved of the intense suffering, she, with Sara McEnterfer and Christine Dahl, took the train at 10:00 P.M. bound for Hamburg, Germany. There she was to meet W. C. White, who had gone on the day before in the interests of the publishing house. They met as planned; Christine, who had served as a translator, left them to return to her home in Norway, and Ellen White, with her son and Sara, proceeded to Sweden, arriving at Orebro on Friday morning at seven. The Meetings in Sweden 3BIO 345 3 Here the Swedish conference was to hold its annual session from Wednesday, June 23, to Monday, June 28, preceded by a week-long meeting for colporteurs and ministers. It was in the midst of this workers' meeting that Ellen White began her ministry on Sabbath, June 19, with an afternoon service in the commodious rented hall. Her address was followed by a social meeting, and the testimonies borne led her at the conference, and later in her diary, to declare: 3BIO 345 4 We could but say, One Lord, one faith, one baptism. The brethren in Sweden have the very same experience as our brethren in America. This was a good meeting.--Manuscript 65, 1886. 3BIO 345 5 Following the rather dismal achievements of the literature ministry up to the time of the European Missionary Council in September, 1885, and encouraged at that meeting by Ellen White's message that colporteur work could succeed, J. G. Matteson had called a three-month colporteur institute in Stockholm, where thorough training was given. This had resulted in gratifying success for the colporteurs. The 1886 workers' institute at Orebro was a refresher course. 3BIO 345 6 On the occasion of this visit a good hall that could seat three hundred was secured. Ellen White's meeting on Sunday afternoon was well advertised. When she came to the hall, she found it crowded, with many standing; she had to press her way through to the speaker's stand. A hundred were turned away for lack of room. She enjoyed freedom in speaking, and the crowd listened with excellent attention. 3BIO 346 1 The workers' meeting would close on Wednesday. As she spoke at the morning devotional her topic was "Go Forward," and she stressed the need of broader plans: 3BIO 346 2 What a work is before us! Forward, brethren, forward, and not one step backward! Bear in mind that you are being led by the Lord Jesus. There is a large amount of latent energy lying dormant. If you purify your souls by obeying the truth, you will be directed and led by the Lord Jesus. You will be properly directed, and you can be laborers together with God.... As you train your capabilities in faith your mind will unfold under the influence of the Holy Spirit's guidance.--Ibid. The Conference Session 3BIO 346 3 At the session of the Swedish Conference, which opened on Wednesday, about sixty-five church members were present from the ten churches. Twenty-three were delegates sent from nine of the churches, representing a combined membership of 250. Leading ministers present were J. G. Matteson, O. A. Olsen, and W. C. White. 3BIO 346 4 Ellen White's meetings Sabbath and Sunday were well attended. She brought to the people practical instruction on true sanctification as contrasted to a spurious, no-cross experience in which perfection is claimed but is far from being attained. By the close of the general meeting she had spoken eleven times in ten days. 3BIO 346 5 "I think that the work here is going well," she wrote to Mary, back in Basel, "and I have felt much better healthwise than for months in the past.... The brethren are much encouraged. It is a good meeting and everything moves harmoniously.... I tell you, things look much different than when we were here last fall. There is a good hall, good seats to accommodate the people, and if Jesus will work with our efforts, we will be encouraged indeed and He will be."--Letter 38b, 1886. The Two Weeks in Christiania 3BIO 346 6 Christine Dahl and her mother, and N. Clausen, were at the depot to meet Ellen White and Sara when they arrived in Christiania a little after ten on Friday morning, July 2. They were driven to the old publishing house building, where two rooms were comfortably fitted up for them with a kitchen. She was pleased that Brother Hansen, the prominent Adventist building contractor, called on her soon after her arrival. As the Sabbath drew on, she noted in her diary her pleasure that traveling connections worked out comfortably. Then she wrote: 3BIO 347 1 I miss so much the strong arm of my husband to lean upon. He sleeps in Jesus. "Blessed sleep, from which none ever wake to weep."--Manuscript 66, 1886. 3BIO 347 2 She was invited to take the Sabbath morning church service, held in the commodious chapel of the newly constructed publishing house. It was a room forty-one by fifty-five feet, with a twenty-two-foot ceiling. Most of the 175 Seventh-day Adventists in Norway were members of this church, the balance being divided between two much smaller congregations.--SDA Yearbook, 1887, p. 94. 3BIO 347 3 Before leaving America, she had been shown the low standard of piety in the Christiania church, and since she had been there only eight months before, she was constrained to bear a positive testimony: 3BIO 347 4 I spoke with great plainness and did not cut the corners of the truth to please anyone. I have been writing pointed testimonies for this church that is in a demoralized condition through several reasons--a neglect to keep the Sabbath properly, and a tolerating of meddlers.--Manuscript 57, 1886. 3BIO 347 5 She was pleased with the positive response in the testimonies borne by a number of the members. 3BIO 347 6 At ten-thirty that night she and her party took a boat for Larvik, some one hundred miles to the south. Here E. G. Olsen had raised up a church of thirty members in an area troubled by fanaticism. Many living in that region held to a spurious holiness. A hall had been secured, and Ellen White spoke Sunday afternoon at four. Her diary carries a description of the meeting: 3BIO 347 7 At four o'clock we went to a hall and had a good audience. I designed to speak to the hearers words that would not in any way offend them, but the Lord gave me a message to the people in regard to the false theory of sanctification and I brought the law to bear as close upon them as they ever heard it. 3BIO 348 1 I did not know what would be the result, for it was not in the style of Norway, but in true American style. It almost frightened Brother Edwin Olsen, for he said they had never had such talk as that before, but I had to give them the message the Lord gave me for them and I could not get away from the subject to any other. I presented before them the true Bible sanctification in contrast with the false, and the Lord gave me much freedom in doing this. 3BIO 348 2 Brother Edwin Olsen came to the hotel and stated that the believers were very much pleased and benefited and that it was just what they needed.--Ibid. 3BIO 348 3 Such experiences were a heavy drain on Ellen White's physical resources. Along with the weariness was the poisonous effect of the lead in the fresh paint in the rooms they were occupying. She was forced to take to her bed with a high fever. 3BIO 348 4 Tuesday, Matteson and O. A. Olsen, who had been holding meetings in Copenhagen, returned to Christiania to prepare for the session of the Norwegian Conference to be held from Thursday through Tuesday, July 13. 3BIO 348 5 At some point in the several days Ellen White was there she had had an opportunity to look over the publishing house, now comfortably located in the new building. When she was shown through the several departments, she expressed great joy over the thought that with the facilities thus provided, periodicals and books suitable for the field could be quickly printed and sent on their mission. When she reached the pressroom where the equipment was in operation, she took special interest and declared that she had seen that room and the presses years before--yes, it was nearly twelve years before, in the vision of January 3, 1875, in Battle Creek, Michigan (Life Sketches of Ellen G. White, 299). Dealing Carefully and Firmly with the Church Situation 3BIO 348 6 But there was earnest soul-searching work ahead. On Wednesday she conferred with Olsen and Matteson concerning the condition of the church. It was clear that Matteson, who pastored it, had been somewhat lax in disciplinary lines. Among the members was a woman whom Ellen White described as having a tongue seemingly "set on fire of hell," yet her antics had been tolerated and she was even a member of the church board. Ellen White, in her diary, recounted her conversation with Matteson and Olsen: 3BIO 349 1 They wanted me to bear my testimony. I told them it would do no good. My testimony was not received by those who wanted to do as they pleased, and they must do this work themselves, for God would say to them as to Joshua, "Neither will I be with you any more, except ye destroy the accursed from among you" (Joshua 7:12). This work has been neglected and the reputation of the truth greatly demerited by the very ones who claim to believe it.--Manuscript 57, 1886. 3BIO 349 2 Ellen White again addressed the church on Sabbath, July 10, reading from John 5, a chapter she held as enlightening to those "who need to be reconverted before they can become righteous" (Manuscript 66, 1886). Sunday morning, after taking the six o'clock devotional meeting, she went into a meeting of the committee. She described it in a letter to her son Edson: 3BIO 349 3 At nine o'clock, by appointment, I met with the committee to talk with them in regard to the way of observing the Sabbath, and the elements in the church that had been tolerated and had disfigured the work and brought the truth into disrepute. This influence, unless firmly dealt with, would be the means of turning many souls from the truth. I spoke very decidedly, in the fear of God, and I left no chance for misunderstanding, I assure you. 3BIO 349 4 I pointed to the blacksmith's shop, silent on the first day of the week, and the noise of hammering and of the anvil and clatter of iron on the Sabbath; and then close by was the marble shop, and the sound of the hammer and chisel mingled with the prayers of a people who are professedly honoring God by observing His Sabbath. Entering into the ears of God is all this din and all this confusion, I said, dishonoring God on your very premises, under your control. 3BIO 350 1 The Lord has sent you a message to which you are to take heed. You may regard it as idle tales, but I tell you in the day of God you will know the things which I tell you are verity and truth. 3BIO 350 2 I related to them that when in America I was shown the work in Norway, the church in Christiania in particular, and the slow advancement they were making. The standard of piety and of truth was very low. The truth was made a matter of convenience. Rather than bringing themselves up to the Bible standard, they were making their business and their own selfish interest the standard. God will accept no such service. 3BIO 350 3 An angel of God said, "Look and observe carefully what this people are doing, mingling their own dross with pure truth."--Letter 113, 1886. 3BIO 350 4 Sara was present to take down Ellen White's words, and in her letter to Edson she promised to send a transcription so that he might have more exactly what she said. She continued her account to Edson: 3BIO 350 5 Now, said I, I expect you may, some of you, consider my words as idle tales, but you must meet them in the judgment, and I must meet them. I cannot abate one iota from their severity. 3BIO 350 6 The meeting for preaching was to commence in fifteen minutes, and I told them I wanted another meeting to express more fully upon some points the mind of the Spirit of God concerning them. Next Monday--tomorrow evening--I meet the church and address them all. 3BIO 350 7 As soon as I ceased speaking, Brother Hansen arose and said, "I do not consider these as idle tales. I receive them, and believe the truth has been spoken to us this morning and I thank Sister White for saying them!" Then I think all in the room responded eagerly, heartily: "We receive these words and mean to act upon them."--Ibid. 3BIO 350 8 These were tense moments, but Ellen White could do no other than present the word of the Lord to them. Her account to Edson reveals insights as to what it meant to be the messenger of the Lord: 3BIO 350 9 Now Brother Hansen is the most influential man in the church and the only one who has much of any property. He is a large builder and has had men under him. He is a large contractor and I have talked with him plainly before in regard to his position and example, then I have seen him drawing off and feared he would give up the truth; but I felt so strongly for him I have written to him, close, earnest, and yet in love, pleading in Christ's stead for him to save his soul. He has had to have others read his letters for him, as he could not read English, but he has received these letters gladly and has ever treated me with the greatest respect, and I felt that I could fall down upon my knees and thank God for this token for good. 3BIO 351 1 I had reined myself up; every nerve strained to the utmost, and calmly and in the spirit of Jesus, but firmly and decidedly, as plucking a brand from the burning, I delivered this testimony. I am so thankful the Lord did open hearts to receive the reproof and warning. When I came to my room I was weak as a child. I knew not how they would take my message.--Ibid. 3BIO 351 2 Sensing her state of mind and her weakness, W. C. White secured a carriage and took her for a drive into a nearby park. It rested and relaxed her. This was a critical time for the church in Norway. That evening, Sunday, Ellen White addressed the conference. "I had much freedom," she wrote. "The power of the Lord was upon me as I presented to the people the blessed heavenly home that awaits the faithful."--Manuscript 66, 1886. The next evening three backslidden and critical members were dropped from the church rolls. Always an unpleasant experience, it nevertheless had to be done if the church was to prosper. It took diligent labor on the part of both W. C. White and Ellen White to persuade Matteson, who had proposed resigning, to continue to carry the responsibility of leadership. 3BIO 351 3 Ellen White continued her work to the close of the session on Tuesday evening, but spoke again to the church on Thursday evening before leaving the next day for Denmark: 3BIO 351 4 I presented before the church the necessity of a thorough change in their characters before God could acknowledge them as His children. I urged upon them the necessity of order in the church. They must have the mind which dwelt in Jesus in order to conduct themselves aright in the church of God. I urged upon them the importance of a correct observing of the Sabbath.... If it continues to go forward, then there will be a hearty repentance.... With this meeting my labors closed in Christiania.--Ibid. 3BIO 352 1 She commented, "The work was but just begun in the church." The Week in Denmark 3BIO 352 2 Because of headwinds the ship bearing Ellen White and her party did not reach Copenhagen until too late for a Sabbath meeting. But on Sunday afternoon the hall was well filled, and many stood as they listened with good attention to Ellen White. Her topic was "What Shall I Do to Be Saved?" Of the meeting she wrote: 3BIO 352 3 If I had not felt the power of the Lord sustaining, I should have felt discouraged. But for the thought that this would be the sowing of the seed which would bring forth good fruit, I should not have had any hope that our labors were producing results. But I was sustained in bearing the straight testimony. I had the assurance that Christ was by my side, inspiring my heart to utter the very message He gave me, and I was encouraged by Christ's presence. I felt a signal manifestation of His rich grace, and the interesting coincidences evidenced that the Lord Jesus was in the assembly.--Manuscript 67, 1886. 3BIO 352 4 At the Monday morning meeting twenty-four were present. It was a time of considerable unemployment in the city, and church members with work did not dare risk being away from their places of employment. She divided the week in Denmark between the rather poorly attended meetings, her writing, and some sightseeing. [A report of her visit to copenhagen may be found in The Review and Herald, October 26, 1886.] On Monday, July 26, with Sara McEnterfer and W. C. White, she hastened back to Basel. After spending about a month at home, she was off again to attend the Fourth European Missionary Council, to be held at Great Grimsby in England. The European Missionary Council 3BIO 352 5 Her traveling companions on the trip to England were Sara McEnterfer and L. Aufranc, from the publishing house at Basel. He was one of the delegates to the council. At Great Grimsby, Ellen White was pleased to meet Jenny Ings who had given up her position as matron of the Health Retreat in California to join and assist Ellen White. Her husband would engage in ministerial work, first in England and then on the continent. 3BIO 353 1 Although the business sessions of the council would not begin until Monday, September 27, tent meetings were being held in Great Grimsby, and Ellen White threw herself into the work, with two meetings on Sabbath, September 18, two meetings on Sunday, and early-morning talks to the workers Sunday and Tuesday. 3BIO 353 2 The Sunday night meeting was well attended, with the tent full and half as many outside. She had an attentive audience and spoke with freedom (Letter 23a, 1886). 3BIO 353 3 Many who came in during the week to attend the council were there for the Sabbath, September 25. Ellen White addressed them in a poorly ventilated, small room at the mission headquarters at 5:30 A.M. The foul air almost paralyzed her. At the worship hour she spoke in the auditorium at the Mechanics' Institute Hall, about half a mile from the mission. This auditorium was located in the center of the building, with not a window to the outside, and near the close of her talk prostration from the impure air again overtook her. Of the experience she wrote: 3BIO 353 4 I thought then I was cut off from doing anything for the people, but our brethren said they had found out a way that the room could be ventilated, so I put on the armor again and did very well until Sunday night. I spoke to a hall filled with outsiders. I knew the moment I attempted to speak that our brethren had forgotten to ventilate the hall, and the outdoor air had not been introduced into the hall after the last meeting had been held. I got through with the discourse wearied out. 3BIO 353 5 I walked home. I could not sleep that night, and the next morning I looked haggard and felt two years older than I did before I made the attempt to speak. I became very sick with nervous prostration.... I was suffering much with inflammation of head, stomach, and lungs.--Letter 114, 1886. 3BIO 353 6 Sara gave her most earnest hydrotherapy treatments, and she began to rally. But although she attended some of the meetings of the council, she did not speak again, either through the week of the council or the week following, while she remained at Great Grimsby. The thoughtlessness on the part of the workers had cut off much of her ministry; however, she did labor in personal interviews, writing, and giving counsel. The Week-Long Council Meeting 3BIO 354 1 The business of the Fourth Missionary Council was quite routine, with reports from the different fields of labor, resolutions aimed at improving the evangelistic thrust, the election of officers, and the choice of the location for the next annual council meeting. Norway was selected. Ellen White's diary reveals a note of disappointment, and she observed revealingly: 3BIO 354 2 How important are these councils where business is being transacted which shall reach into eternity. And earnestly should everyone seek God and make most earnest efforts to rid the soul of everything of a selfish character that love and union and harmony may characterize these meetings. None should watch to see if they cannot find an opportunity to dissent from their brethren's propositions.--Manuscript 59, 1886. 3BIO 354 3 Reporting to George Butler, she declared: I tell you, these hard spots in my experience make me desire the climate of California, and the refuge of home. Have I any home? Where is it?--Letter 114, 1886. 3BIO 354 4 Not often would she allow herself to pen words of discouragement, but it is not difficult to read between the lines in this letter to one with whom she had worked closely through the years: 3BIO 354 5 I have many things to communicate and would say, dear brother, that my trust is in the Lord. As the parties go to America I am strongly inclined to attend the General Conference, but know that if I get on the other side of the ocean it will be to stay, not to come back here. But there is a work to be done here yet, and there seems to be very much to be done to set the work rolling right, and I do not feel released yet.... When I recover I have some writing to do to different ones, which is not the most pleasant kind of work.--Ibid. 3BIO 355 1 In this letter she told Butler, "Tonight I leave for Nimes to labor again." Evangelistic Labor in Nimes, France 3BIO 355 2 In London for a day or two en route to France, and with improving health, Ellen White wrote several letters for Whitney to carry with him as he traveled to the General Conference session to be held in Battle Creek commencing November 18. Then she and Sara, her son, and the Ingses were off for Nimes, France, where tent meetings were being held. Their journey took them through Paris, and they paused a day or two for sightseeing. Her diary entry for October 14, reads: 3BIO 355 3 Paris, France. I arise at 5:00 A.M. and write several pages by the light of a candle before others are up. I seem to be transferred back to old times when candles were the only lights used except whale oil in lamps. We took breakfast at the restaurant. Then we walked out with Brother Garside to accompany us.--Manuscript 70, 1886. 3BIO 355 4 He guided them to the brokers' exchange and then to the Louvre, now a museum but formerly the palace of the kings. Next, Napoleon's tomb. "The marble tomb," she noted, "contained all that there is of this once-great man, before whom kingdoms trembled."--Ibid. After a simple lunch, Sara and Willie left by train for Basel. Ellen White, with William and Jenny Ings, took the train late in the evening for the all-night trip to Nimes. Their work there would open Sabbath morning. 3BIO 355 5 D. T. Bourdeau had rented a home in Nimes. He pitched an evangelistic tent there and for a few weeks had worked with a reasonable degree of success. He encountered some opposition, and some rowdies had attempted to break up the meetings, but by the time Ellen White joined in the work, matters were quite stable. On Sabbath, October 16, Ings spoke at the early-morning meeting; his message on the restoration of the Sabbath was well received. Ellen White spoke in the worship service Sabbath morning and again in the evening. Sixteen people there were keeping the Sabbath (Ibid.). The meetings held through the two weeks Ellen White and the Ingses were there were evangelistic--for the church and the general public--with Ellen White taking the evening meetings in the tent. She did some sightseeing in this large city, which had a history that predated the life and ministry of Christ on earth. 3BIO 356 1 As this was an evangelistic series, Ellen White preached Christ-centered, soul-winning sermons. And from day to day she was able to do some more sightseeing, some shopping, and as ever, write, write, write--a hundred pages while in Nimes. The Visit to the Watch Factory 3BIO 356 2 Ellen White was having some trouble with her watch. On inquiry she learned that she probably could get one of the employees known to Patience Bourdeau, daughter of D. T. Bourdeau and wife, to make the needed repairs. This young man, Abel Bieder, had at one time stood with God's people in Switzerland but was now a backslider. Of the rather unique experience Ellen White wrote: 3BIO 356 3 There was a young man who had become discouraged through the temptations of Satan and through some mistakes of our brethren who did not understand how to deal with the minds of the youth. He gave up the Sabbath and engaged to work in a manufacturing establishment to perfect his trade in watchmaking. He is a very promising young man. My watch needed repairing, which brought us together. 3BIO 356 4 I was introduced to him and as soon as I looked upon his countenance, I knew that he was the one whom the Lord had presented before me in vision. The whole circumstance came distinctly before me. 3BIO 356 5 He was connected with a little church in Switzerland, and among the believers had come in a spirit of criticism, or faultfinding, which was displeasing to God. When the youth made mistakes they were not treated with tenderness and love, but a censorious spirit was manifested toward them, and love and sympathy which [should] have been given to the erring was withheld, and the result was [that] three young men wandered away from God and from the truth. This young man of whom I speak is one of them.--Letter 59, 1886. 3BIO 356 6 Arrangements were made for the two to have a little time together. She talked with him for two hours on the peril of his situation. She described the interview: 3BIO 357 1 I told him I knew the history of his life and his errors (which were the simple errors of youthful indiscretion) which were not of a character that should have been treated with so great severity. I then entreated him with tears to turn square about, to leave the service of Satan and sin, for he had become a thorough backslider, and return like the prodigal to his Father's house, his Father's service. He was in a good business learning his trade; if he kept the Sabbath he would lose his position. As yet, while learning his trade, he had received only $2 per week and his board, but in a few months more would finish his apprenticeship and then he would have a good trade. But I urged an immediate decision. 3BIO 357 2 We prayed with him most earnestly, and I told him that I dared not have him cross the threshold of the door until he would, before God and the angels and those present, say, "I will from this day be a Christian." How my heart rejoiced when he said this. 3BIO 357 3 He slept none that night. He said as soon as he made the promise he seemed to be in a new channel. His thoughts seemed purified, his purposes changed; and the responsibility that he had taken seemed so solemn that he could not sleep.--Ibid. 3BIO 357 4 The next day this young man notified his employer that he could work for him no longer. Ellen White wanted him to go to Basel and join Conradi and Ertzenberger, learn more of the message, and prepare for colporteur work. He had no means, so the Ingses and Mrs. White made up a purse of $9 for his ticket. To recoup their limited finances, they traveled third class as they continued their journey to Italy. 3BIO 357 5 The travelers stopped at Valence, France, to meet with the few Sabbathkeepers who came together for two services. While at Valence they visited the cathedral and there saw a bust of Pope Pius VI. "This is the pope," Ellen White wrote, "specified in prophecy, which received the deadly wound."--Manuscript 70, 1886. She was intensely interested in the visit to the nearby tower where he had been confined and where he died. The Third Visit to Italy 3BIO 358 1 Ellen White expected to spend two weeks in Italy, but when they got to Torre Pellice they soon discovered that a man named Corcorda was there attempting to neutralize the work A. C. Bourdeau had just done with the evangelistic tent; Corcorda got his ammunition from Miles Grant. With opposition coming early in Ellen White's first visit to Italy and repeated now, it seemed impossible to accomplish much. But there was one bright spot during the days in Italy. She received a letter from Willie announcing the birth of his second daughter, Mabel. She was happy to welcome this second grandchild, born November 1. 3BIO 358 2 She spoke in Torre Pellice on Sabbath and in Villar Pellice on Sunday. After remaining a few days, however, she saw that little could be accomplished. She and the Ingses turned their faces toward Basel, spending two weeks on their journey home, visiting churches in Lausanne and Bienne in Switzerland. 3BIO 358 3 She reached Basel Tuesday, November 23. She had been gone for ten weeks. As she gave a report to Butler the next day, she wrote: 3BIO 358 4 I have for weeks been exposed to fogs and rains and bad air in halls. I have talked in halls where it was sometimes very hot and the air was impure and then have gone out into a sharp, cutting air from the lakes, and taken cold again and again.... In two days, the twenty-sixth of this month, I shall be 59 years old. I thank my heavenly Father for the strength that He has given me to do more work than I ever expected to do. I thank the Lord with heart and soul and voice. I am thinking we may not feel obliged to remain here in Europe much longer.--Letter 115, 1886. ------------------------Chapter 28--(1887) Ellen White's Last Year in Europe 3BIO 359 1 Ellen White devoted the winter months in Basel to writing. On some weekends she went to various churches in Switzerland. Christmas Day, 1886, she met with the church in Tramelan. It was a very special occasion--the dedication of the first Seventh-day Adventist house of worship erected in Europe. (At each of the two larger centers, Basel and Christiania, was a sizable meeting hall in the respective publishing houses.) The little chapel at Tramelan was built by the Roth family at a cost of 3,300 francs, [Equivalent to $660 in U.S. Currency in 1886.] and stood just back of the Roth home. Ellen White thought the building to be a little smaller than the first house of worship erected in Battle Creek in 1855, which was eighteen by twenty-four feet in size. 3BIO 359 2 "Here is where the truth first started in Europe," wrote Ellen White of Tramelan. "Here is where the first church of believers was raised up."--Letter 34, 1887. She had made the trip by train accompanied by William and Jenny Ings. Snow was heavy on the ground; one of the Roth boys was at the station with a sleigh, giving Ellen White the first sleigh ride she had had in years. The heavy snow, the evergreen trees bowed down with their white mantles, the ride in the sleigh, all reminded her of her girlhood in New England. Vuilleumier and Ertzenberger were at Tramelan for the occasion; Vuilleumier translated for Ellen White, and Ertzenberger spoke at the Sabbath morning worship hour. Visiting church members came in from Chaux-de-Fonds and Bienne. 3BIO 360 1 At the Sabbath afternoon dedication service Ellen White spoke about the Temple Solomon built, and the sacredness that should be observed in a building dedicated to the worship of God. She recalled earlier days of the message in America: 3BIO 360 2 The first house built in Battle Creek was only about one third larger than this, and when we entered that building we felt happy. The meetings heretofore had been held in a private house. We all felt poor, but we felt that we must have a place to dedicate to the Lord.... In two years it had to be given up for a larger one.... It was not long before the third had to be built, and then the present one which will seat three thousand persons.... 3BIO 360 3 We hope that the Lord will so bless your work that this house will prove too small for you. We expect to see other houses erected by our people and in this our faith will be revealed, for faith without works is dead. This house, so small as it is, is recorded in heaven. I can come to visit you with more courage now than heretofore because the people will see that you mean business.--Manuscript 49, 1886. 3BIO 360 4 On Sunday afternoon she met an appointment in the Baptist church in the city, speaking to two or three hundred townspeople. Then she hastened back to Basel and her writing. 3BIO 360 5 She had promised in her dedicatory address that she would come back for more visits to the little church in Tramelan. She fulfilled this promise early in February. She filled appointments Sabbath, February 5, in the church. On Sunday afternoon, by special invitation of the pastor, she spoke again in the national Baptist church, giving a temperance address. Introduced by the pastor, she counted the meeting a success (The Review and Herald, April 5, 1887). News of D. M. Canright's Final Defection 3BIO 360 6 In March, Ellen White received word of D. M. Canright's final defection--and his request that his name be dropped from the church books in Otsego, Michigan. The action was taken by the church on the evening of February 17, at a meeting in which G. I. Butler, president of both the General Conference and the Michigan Conference, presided. In January Canright had taken the position that he would no longer be a Seventh-day Adventist and informed his longtime friend, Butler, of the decision. In the business meeting at which he was dismissed he made a clear-cut statement inscribed by the clerk in the records of the church. Canright made it plain that he had come to a point where he no longer believed that the Ten Commandments were binding upon Christians and had given up the law, the Sabbath, the messages, the sanctuary, our position upon [the] United States in prophecy, the testimonies, health reform, the ordinances of humility. 3BIO 361 1 He also said that he did not believe the Papacy had changed the Sabbath. And though he did not directly state it, his language intimated that he would probably keep Sunday. He thinks that Seventh-day Adventists are too narrow in their ideas.--Church Clerk's Record, February 17, 1887, Otsego, Michigan, in Johnson, I Was Canright's Secretary, p. 82. 3BIO 361 2 He recognized that his best friends were among the Adventists and promised he would never oppose them. Mrs. Canright joined him in the apostasy. The steps Canright took in separating himself from the church came as no surprise to Ellen White, for shortly before this she had an impressive dream. In it she saw Canright desiring to leave a strong vessel sailing in rough waters to take his chances on a vessel with worm-eaten timbers, destined for destruction. She described this view in a letter of warning to him, now found in Testimonies, volume 5, pages 571-573. 3BIO 361 3 Within a few months he was preaching for the Baptists, and he soon became a very bitter enemy of the Seventh-day Adventist Church. He continued to oppose Adventists until his death in 1919. Writing Letters and Preparing Book Manuscript 3BIO 361 4 Ellen White kept a record in her diary for much of February, March, and April, of letters written and of her work in book preparation. Picking somewhat at random, we find such notations as: 3BIO 361 5 March 15--Have written seventeen pages notepaper. 3BIO 361 6 March 18--Wrote several pages. 3BIO 361 7 March 19--Wrote. 3BIO 361 8 March 20--Wrote nineteen pages. 3BIO 361 9 March 21--Twenty-five largest pages. 3BIO 362 1 March 22--Wrote twenty-five pages, large scratch-book pages.... Wrote nine pages in regard to the condition of things [in the building]. Wrote sixteen pages for volume 1 [Patriarchs and Prophets]. 3BIO 362 2 March 23--fifteen large pages. 3BIO 362 3 April 5 and 6--Wrote forty-eight pages; thirty pages of this was letter paper, eighteen note paper. Sent a long communication to be read to the Oakland April meeting. Sent letters to Elder Butler. 3BIO 362 4 April 7--Wrote fourteen pages letter paper. 3BIO 362 5 April 8--Wrote fifteen pages, volume 1. 3BIO 362 6 April 9--Wrote fifteen pages letter paper, article for paper.--Manuscript 29, 1887. 3BIO 362 7 In a letter to Edson and Emma written April 18, we get a further glimpse of the work going on in Basel. 3BIO 362 8 Marian [Davis] ...is deeply buried in volume 1. That work is nearly completed. I stopped my work on that to put additions into volume 4. I work early and constantly until dark, then retire early and generally rise between three and four. I see so much to be done to get things in order. I talk, I pray, I write, and then must leave it all with God....--Letter 82, 1887. 3BIO 362 9 She brought this letter to a close with a projection of plans for closing up her work in Europe: 3BIO 362 10 We shall leave here for Prussia the twentieth of May, for conference meeting. After that we go to Norway, to attend the first camp meeting held in Europe, then attend conference in Stockholm, Sweden, then in Copenhagen, Denmark; from there to England. We cannot determine how long we shall stay there.--Ibid. Visit to Zurich 3BIO 362 11 But before leaving Switzerland, both Ellen White and her son wanted to squeeze in a visit to Zurich. Wrote W. C. White: 3BIO 362 12 For several days we have been thinking of making a short visit to Zurich. We have been reading the account of Zwingli's work, and before leaving we want to see his city. Mother is especially anxious to see Zurich, and we have some business matters to attend to also.--A-2 WCW, p. 225. 3BIO 363 1 With anticipation of spending a day in the city where Zwingli labored and preached, Ellen White, accompanied by Willie and Mary, Marian Davis, and Wilbur Whitney, on Thursday morning, May 12, took the train for Zurich. On arrival they hastened to the cathedral and the nearby chapel in which Zwingli preached. In the courtyard was a statue of Zwingli with a Bible in one hand and a sword by his side. On reaching the site, Ellen White recognized the surroundings. According to teen-age Patience Bourdeau [later Sisco] as told by her to the author, Ellen White served as a guide to the group, pointing out features of interest and of how things appeared in Zwingli's day. As Ellen was engaged at the time in the enlargement of The Great Controversy, her comment "We gathered many items of interest which we will use" (Manuscript 29, 1887) is readily understood. 3BIO 363 2 While the men were in the city on publishing house business Ellen White, Mary, and Marian continued sightseeing. Their tour included a ride in a rowboat on the placid Lake Zurich. They were back in Basel at nine-thirty that night. 3BIO 363 3 Taking advantage of the weekend, she left Friday morning, May 13, with Whitney and his wife for Chaux-de-Fonds, where the little company of believers worshiped in a rather small room. Some of the believers had come in from Tramelan and Bienne, making an audience of sixty. So many were crowded together on Sabbath morning that they had no room to kneel for prayer. 3BIO 363 4 When she learned that this growing church was buying a lot and hoped to build a house of worship, her heart was touched. Since she would be leaving Switzerland in less than two weeks, she pledged her horse, carriage, and harness to help build the church. Starting on the Long Journey Home 3BIO 363 5 The conference to be held at Vohwinkel, in Prussia, on the weekend of May 27 to 29, mentioned in her April letter to Edson, would be her first appointment en route to the United States. Mrs. Ings accompanied her on this first part of the journey. They said farewell to their friends and associates in the work in Basel on Thursday evening, the twenty-sixth, and took the nine-thirty train for Germany. One of the young men from the publishing house, who was returning to his home in Germany, accompanied them, assisting as translator. At Mainz they were met by L. R. Conradi, who traveled with them to Vohwinkel, a short distance north of Cologne. Arriving at three o'clock Friday afternoon, the elder of the church met them and drove them two miles into the country to visit a little community of Adventists. These had moved away from the cities to find freedom to work and worship as they chose. Meetings at Vohwinkel 3BIO 364 1 Conradi spoke Friday evening; Ellen White was to speak at ten o'clock Sabbath morning. That Friday night, the Lord revealed to her in an interesting way the situation of those who would be in her audience in the morning. Her diary carries the account that she wrote on Sabbath morning: 3BIO 364 2 Last night [May 27] I dreamed that a small company were assembled together to have a religious meeting. There was One who came in and seated Himself in a dark corner where He would attract little observation. There was not a spirit of freedom. The Spirit of the Lord was bound. Some remarks were made by the elder of the church, and he seemed to be trying to hurt someone. 3BIO 364 3 I saw a sadness upon the countenance of the Stranger. It became apparent that there was not the love of Jesus in the hearts of those who claimed to believe the truth, and there was, as the sure result, an absence of the Spirit of Christ and a great want both in thoughts and feelings of love for God and for one another. The assembling together had not been refreshing to anyone. 3BIO 364 4 As the meeting was about to close, the Stranger arose and with a voice that was full of sorrow and of tears He told them that they had great want in their own souls, and in their own experience, of the love of Jesus which was present in large measure in every heart where Christ took up His abode. Every heart renewed by the Spirit of God would not only love God but love his brother, and if that brother made mistakes, if he erred, he must be dealt with after the gospel plan.--Manuscript 32, 1887. 3BIO 365 1 For ten or fifteen minutes the Stranger addressed those assembled, pointing to Christ as their example in conduct and labor and urging upon them the spirit of love and unity. He continued: 3BIO 365 2 "That which distinguishes the character and conduct of Christians from all others is the principle of holy, Christlike love, which works in the heart with its purifying influence. The true Christian will work the works of Christ in giving expression in deeds of love one to another. With this living, abiding, working principle in life and in character, no one can resemble the world."--Ibid. 3BIO 365 3 The Speaker continued giving counsel to all, but especially the elders of the church. He urged, "'Never draw apart, but press together, binding heart to heart.'" Having finished His remarks, He sat down. The sun, which had been hidden, beamed forth, shining full on the person of the Stranger. Turning to one another, the people in the audience exclaimed, "'It is Jesus; It is Jesus!'"--Ibid. 3BIO 365 4 "What a revelation!" Ellen White declared. "All knew in a moment who had been speaking to them." And she described what she had seen in the vision of the results: 3BIO 365 5 Then ...confessions of sin ...were made and confessions to one another. There was weeping, for the hearts seemed to be broken, and then there was rejoicing and the room was filled with the mellow light of heaven. The musical voice of Jesus said, "Peace be with you." And His peace was.--Ibid. 3BIO 365 6 Little wonder that the theme of Ellen White's Sabbath morning discourse was "The prayer of Christ, that His disciples may be one as He was one with the Father." 3BIO 365 7 Ellen White learned from Conradi, her translator, that those in her audience had never engaged in a social meeting. They had met together for prayer, but not to bear testimony. "We thought it a favorable time," she wrote, "to break them in, and our meeting was good, lasting three hours from its commencement." She was urged to speak again in the evening, and this she did, carrying the work forward, making special efforts to bring about harmony. 3BIO 366 1 She spoke again Sunday afternoon, Conradi having occupied the morning hour. She reported that there was "a healing of their difficulties" (Ibid.). 3BIO 366 2 She was interested to learn that the Sabbathkeeping families were largely engaged in the textile industry, weaving various types of cloth. This was true also of the believers in nearby Gladbach, whom she visited on Monday. She spoke to them in a room in the Doerner home. The next day, with Jenny Ings and Conradi, she was on the way to Hamburg en route to Denmark. She was weary and weak, not having been able to eat for almost a week. She recognized that without the special help of the Lord she could not engage in such travel and ministry. The Meetings in Copenhagen 3BIO 366 3 In Copenhagen Wednesday afternoon, the travelers were taken to a comfortable hotel where they had a little time for rest before the annual conference meetings would open on Thursday, June 2. 3BIO 366 4 She began her work that Friday morning with a short talk. Reviewing the progress made in Denmark in the two years she had been in Europe, she reminisced: 3BIO 366 5 What a great change in Copenhagen since we first visited them! Our meetings were held in a little damp hall.... The Lord was present. He gave me a testimony for hungry souls. Next our meeting was transferred to a basement. Above was a dancing hall and there were saloons all around us.... But the Lord gave me special messages for the people and blessed those assembled and blessed me in large measure. I spoke to them five times. 3BIO 366 6 Nearly a year ago--July 17--I again visited Copenhagen in company with W. C. White and Sara McEnterfer. I spoke to the people about ten times. We had a hall--an improvement upon the one we had on our first visit the last of October, 1885. There had been special efforts made in Copenhagen by Elder Matteson and Brother Brorsen, and there were more than double the number [than] when we were on our first visit, and some of the best quality of people. 3BIO 366 7 And now, June 4 [1887], we see many more who have been added to the number of Sabbathkeepers, and our hearts were made glad to see a respectable, noble, intelligent class of believers assembled in the city of Copenhagen and to listen to their testimonies translated to me by Brother Olsen. We could indeed exclaim, "What hath God wrought!"--Manuscript 33, 1887. First European Camp Meeting at Moss, Norway 3BIO 367 1 The next appointment was for Moss, Norway, to attend the first European camp meeting, to open Tuesday, June 14, and continue eight days. This was to be followed by the fifth session of the European Council. The people assembled in a beautiful pine grove. Tents were used for living quarters and for meetings--the first camp meeting held in Europe. A nearby house was rented for Ellen White and those who might be fearful of living in tents. She described the situation: 3BIO 367 2 We are located in a house built on a rise of ground overlooking the water. The scenery is fine. Everything is comfortable for us and we expect to enjoy our stay here very much.... This is the first camp meeting that has ever been held in Europe, and it has made quite a stir about here. We hope this meeting will make such an impression upon minds that we will be able to hold camp meetings after this, not only in Norway but in Sweden and Denmark. This will bring the truth more directly before a class of minds we could not reach by any ordinary means.--Manuscript 34, 1887. 3BIO 367 3 The pattern of meetings for such a conference had now been quite well established. Ellen White spoke Sabbath afternoon and again on Sunday afternoon on the ascension and second advent of Christ. Her audience filled the tent and crowded around it, for a good number from the community attended. The weather was good; on Monday, June 13, Ellen White wrote: 3BIO 367 4 We can but pronounce this meeting a marked success. The news of it will be carried everywhere in these kingdoms--to Sweden, Norway, and Denmark--and will open the way for camp meetings in other places. 3BIO 367 5 Many came to these meetings with great fear and trembling. They thought it must be at great risk to live in tents, but when they saw the arrangements--stoves in the tents if it should be cold and rainy--they had naught to fear. They were so charmed with the beautiful fragrant grove and the neat, comfortably furnished tents that they said if they had only known it was like this they would have prepared to occupy a tent themselves. The terror and dread of camp meeting is all removed and the way opened for camp meetings in these regions.--Ibid. 3BIO 368 1 Monday was taken up mostly with business meetings of the conference session. S. N. Haskell preached in the afternoon. Study was given to the tithing system, a point accepted rather belatedly by the believers in Norway. When those at the camp saw that this was the Bible plan ordained of God from the first, that He had a tithing church as far back as Abraham, and that it was God's plan that His children should return to Him the tithe and to give gifts, the matter was understood in a new light. A resolution to be faithful in these matters was passed, with good support. On Tuesday morning, June 14, the Norwegian believers left for their homes and their businesses. The Fifth Session of the European Council 3BIO 368 2 Opening on the campground the same day, Tuesday, June 14, was the fifth session of the Annual European Council. Four delegates came from Central Europe, three from England, three from Norway, and one each from Denmark, Sweden, and Russia. They were favored in having four representatives from the United States--S. N. Haskell; J. H. Waggoner, who had come to assist in the work in Europe; and D. A. Robinson and C. L. Boyd, en route to Africa for mission service. In ten meetings the council gave special attention to the distribution of literature, and the production of literature that would fit the needs of the different countries. It was now clear that when the colporteurs were given proper training as Matteson had done in Sweden, literature evangelism could be very successful. It considered the opening of schools for the children of Adventist parents and also to the training necessary to prepare young men for ministerial work. On this latter point Ellen White wrote of the counsel she gave: 3BIO 368 3 I went into the council and was deeply interested. I had great freedom in speaking in regard to the possibility of doing a much larger work than we have hitherto done and I tried to set before our brethren how much greater work could have been done if our brethren had taken greater pains, even at large expense, to educate the licentiates before they were sent into the field for labor. 3BIO 369 1 They were allowed to go and try their gift. They did not go with experienced workmen who could help them and educate them, but went out alone, and they did not all preserve close, studious habits. They did not grow, and were not taxing their powers to become able men in the Scriptures.--Ibid. 3BIO 369 2 The result was discouragement for the young men, and it was difficult to hold them to the work of the church. One action taken by the council to correct this weakness, at least in part, read: 3BIO 369 3 Whereas, The present truth is fast going to all nations of the earth, and the work is growing so as to call to it the attention of all classes; and, as we shall need to be prepared to defend the truth if the learning and wisdom of this world shall array itself against it; therefore-- 3BIO 369 4 Resolved, That we consider it highly expedient to encourage individuals to go to the best institutions of learning, that they may become acquainted with the theories of those who may oppose the truth, and to act as missionaries.--SDA Yearbook, 1888, pp. 75, 76. 3BIO 369 5 The Seventh-day Adventist Church in Europe was coming of age. 3BIO 369 6 On Friday, the families of D. A. Robinson and C. L. Boyd left Moss for London to continue their journey to South Africa. Ellen White participated in the meetings on Sabbath. As to Sunday morning, she wrote: 3BIO 369 7 After taking our breakfast, Sister Ings and I walked out to the encampment. Found a retired spot and then spread out our fur and wrote an important letter of ten pages to the missionaries going to Africa.--Manuscript 34, 1887. 3BIO 369 8 The Council closed that day. The worker group traveled together to Christiania, and from there separated to their various posts of duty. The Well-Attended Meetings in Sweden 3BIO 370 1 On Wednesday afternoon O. A. Olsen, the Ingses, and Ellen White took the train for Stockholm for the session of the Swedish Conference, which opened on Thursday, June 23. Sixty believers were present for the opening meeting at ten o'clock. They met in a tent, "the first tent that has been pitched in Sweden," noted Ellen White. She added that as the meetings progress, "the people flock to the tent. It is to them a new and singular meetinghouse."--Manuscript 35, 1887. 3BIO 370 2 Friday afternoon she spoke to a large audience. At five o'clock I spoke to a tent crowded full. Every seat was occupied and a wall of people was about the tent. All were orderly and listened with apparent interest. Many found seats on the platform. Many were standing under the tent and around the tent. I had freedom in speaking to the people from Titus 2:11-14. .... I think I have not seen as an average, a more intelligent, noble-looking company than was before me, both men and women.--Manuscript 35, 1887. 3BIO 370 3 People crowded onto the grounds again on Sabbath, and she addressed an audience of four hundred on Christ's second coming. Detecting that before her were many who understood English, she held her voice in even tones and with distinct utterance. The meetings continued through Monday, with forty attending the farewell meeting Tuesday morning. "I remained after the meeting," she wrote, "to bid all farewell. Shook hands with them and with the thought that we should never meet again until we meet around the throne of God." 3BIO 370 4 But there was "another little parting scene." All the colporteurs and workers assembled in the house of Brother Matteson and we had a formal parting meeting. Each one said a few words of their appreciation of the meetings. They had read the books of Sister White and wanted so much to see her, and as they had listened to her testimony they had accepted the message brought to them and had been greatly benefited and much blessed of the Lord. I responded in a short talk through Brother Matteson as my interpreter. We left Stockholm about 6:00 P.M. We were favored with the best of accommodations and slept quite well during the night.--Ibid. On to the British Mission 3BIO 371 1 Only one more stop was before Ellen White; then she would be free to take ship for America. While in Stockholm, she had hoped to hear from Willie about the tickets for the passage, and now she was on the way to England. To her surprise, she found him there. From Christiania he had gone to London in place of Basel, as she had expected. 3BIO 371 2 The work of the church in England had grown slowly and the field still had the status of a mission, while on the continent it had attained the status of conferences. Ellen White's first appointment was for meetings Sabbath and Sunday at Kettering, some seventy or eighty miles north of London. She was there Thursday morning; although she found the weather excessively warm, she did some shopping with Mrs. Ings. The little church group worshiped in a good-sized hall, actually a building with metal sides and roof, which in the summer made it seem like an oven. Ellen White spoke there Sabbath morning and afternoon, and again Sunday afternoon. The Sunday meeting was attended by a good representation of the townspeople. 3BIO 371 3 Ellen White would not be leaving on the City of Rome for the States for a full month, and she was grateful for this time to visit the churches and companies of believers in England. She had hoped to do this on her visit the previous year, but unfavorable weather made it seem imprudent. Now plans were quickly made for a few days in London, where she could do some writing and some trading, and then to Southampton for three days. She went to the Isle of Wight to visit the family of a sea captain who had made considerable sacrifice in accepting the third angel's message. 3BIO 371 4 The records yield but meager information as to just how Ellen White spent much of the month. She devoted some days to work on The Great Controversy chapters. In mid-July she was at Wellingsborough, near Kettering, for two meetings. Ten days later she was at Grimsby, a hundred miles north, where she was able to get some much-needed rest before starting on her trip across the Atlantic. On July 20 she wrote from Grimsby to Willie and Mary in London: 3BIO 372 1 I am in good health, appetite good, strength good. We have the very best kind of living, and I am gaining my strength.--Letter 90, 1887. 3BIO 372 2 This was cheering news, considering that for more than a month she had been traveling from place to place by train and boat, carrying through meeting after meeting in weakness and with an upset stomach, and with very little food to sustain life. The Illness of Mary K. White 3BIO 372 3 W. C. could not return to the United States with his mother, for he still needed to attend to some unfinished business, but plans were laid for Mary and the little girls to go without delay. Mary's health was failing. The growing symptoms of tuberculosis were frightening. For much of two years she had been working diligently in the new publishing house in Basel, a newly constructed stone building that was not well heated. She needed urgently to get to Battle Creek and under Dr. Kellogg's care. She and the girls would return with Ellen White, leaving Liverpool on August 4. Marian Davis remained in Basel to complete certain work. 3BIO 372 4 As the sailing was to be on Sabbath, Ellen White and her companions were allowed to embark and get settled on Friday. Actually quite a group of Adventists would be taking the ship. Some were ministers, bound for the General Conference session to be held in November, and some were young people--D. T. Bourdeau and his son Augustin, O. A. Olsen and son, and a Professor Kunz. Sara McEnterfer most likely occupied the cabin with Ellen White and Mary and the children. Across the Atlantic on the City of Rome 3BIO 372 5 On board the steamer City of Rome Ellen White Sabbath morning wrote a few letters, one to Jenny Ings. She wanted to tell her that she wished she were on board with them en route to America, but she didn't, for she knew Mrs. Ings was still needed in Europe. This is what she did write: 3BIO 373 1 All right this morning. Had a beautiful night. The water as smooth as a placid lake. Would not think we were on the boat if we did not hear the machinery and feel a little motion. I shall miss you much. I became attached to you and shall feel the loss of your society. The weeks spent together have been very pleasant indeed....--Letter 65, 1887. 3BIO 373 2 The trip across the Atlantic took eight days and was reported as "pleasant and prosperous" (The Review and Herald, August 16, 1887). They encountered one storm, but Ellen White declared, "We had on the steamer a pleasant voyage."--Letter 50, 1887. She says little of how she occupied her time, but probably did a good bit of writing. 3BIO 373 3 Thursday noon, August 11, the travelers landed in New York. The back-page Review and Herald note reported: 3BIO 373 4 Mrs. E. G. White left immediately for New Bedford, Massachusetts, to attend the New England camp meeting now in session there, and Mrs. M. K. White came on to the [Battle Creek] Sanitarium, her health, we regret to say, being such as to render a stay awhile at that institution advisable.--August 16, 1887. 3BIO 373 5 Before long, Ellen White wrote words of encouragement for the readers of the Review regarding the work in Europe. In her article published on December 6, after naming the countries where the work was advancing, she declared: 3BIO 373 6 A good work has already been done in these countries. There are those who have received the truth, scattered as light bearers in almost every land.... 3BIO 373 7 Some connected with the work in these foreign fields, as in America, become disheartened, and, following the course of the unworthy spies, bring a discouraging report.... 3BIO 373 8 But we have no such report to bring. After a two years' stay in Europe, we see no more reason for discouragement in the state of the cause there than at its rise in the different fields in America. There we saw the Lord testing the material to be used.... The word has gone forth to Europe, "Go forward." ...The greater the difficulties to be overcome, the greater will be the victory gained. ------------------------Chapter 29--(1887-1888) Back Home in America 3BIO 374 1 Ellen White's arrival back in the United States had been eagerly awaited. For two years she had been overseas, and the hearts of Seventh-day Adventists were made glad when they read the notice in the Review and Herald that she was back in the United States. 3BIO 374 2 As early as July 12, the readers of the Review had been informed that Mrs. White might return to this country in time to attend some of the later camp meetings. The July 19 issue carried an announcement that the New England meeting had been advanced a week so they might be "favored with the presence and labors of Sister White, which can be secured at no other date." 3BIO 374 3 As she entered on camp meeting work, she wrote to Mrs. Ings, still back in England, telling her that she was doing well, that her health was "never better," and that she was doing much work. 3BIO 374 4 After the New England meeting in Massachusetts, she attended in rapid succession camp meetings in Ohio, Illinois, and New York. Then she had a week in Battle Creek before the opening of the workers' meeting that preceded the camp meeting at Grand Rapids. As usual, the Sabbath intervening (September 17) was a busy day for her, with the Tabernacle service in the morning and an address to the college students in the afternoon. 3BIO 374 5 With Sara she went on to Grand Rapids to attend the Michigan camp meeting, which opened September 27. According to Uriah Smith's editorial report, two thousand people were camping on the grounds, in 350 family tents. The presence of Ellen White, W. C. White, and O. A. Olsen, just returned from Europe, added interest. 3BIO 375 1 The preaching was free, and well received by the people. Sister White spoke fifteen times. There were about six thousand out to hear her on Sunday afternoon.--The Review and Herald, October 11, 1887. 3BIO 375 2 Ellen White was eager to press on to California and her home, to bury herself in the final work on the enlargement of The Great Controversy and Patriarchs and Prophets. The camp meeting closed on Monday morning, October 3. Tuesday she spent in Battle Creek. In the evening, in response to the request of some of the prominent citizens of Battle Creek, she addressed a packed house in the Tabernacle on "Christian temperance as related to the home and to society." The next day the Battle Creek Journal reported: 3BIO 375 3 There was a good attendance, including a large number of our most prominent people, at the lecture of Mrs. Ellen G. White at the Tabernacle last evening. 3BIO 375 4 This lady gave her audience a most eloquent discourse, which was listened to with marked interest and attention. Her talk was interspersed with instructive facts which she had gathered in her recent visit to foreign lands, and demonstrated that this gifted lady has, in addition to her many other rare qualifications, a great faculty for attentive, careful observation, and a remarkable memory of details. This, together with her fine delivery and her faculty of clothing her ideas in choice, beautiful, and appropriate language, made her lecture one of the best that has ever been delivered by any lady in our city. That she may soon favor our community with another address is the earnest wish of all who attended last evening; and should she do so, there will be a large attendance.--October 5, 1887 (in Ibid., October 11, 1887). On to Her California Home 3BIO 375 5 The same page in the Review that carried the above report also informed the readers: 3BIO 375 6 Sister White, W. C. White and family, and others, sufficient to make a party of fourteen, left Battle Creek on the midnight train, October 4, for California.--Ibid. 3BIO 375 7 Mary had been at the Battle Creek Sanitarium for two months; she was now on her way west with her family, bound for St. Helena and Ellen White's cottage, Iliel, close to the Rural Health Retreat. Ellen White would return to her Healdsburg home, not far from the college. But first she would attend two camp meetings, and then the General Conference session. She reached the West Coast while the Oakland camp meeting was in progress and joined in the work there. In November she attended a camp meeting in Los Angeles. The General Conference Session of 1887 3BIO 376 1 The twenty-sixth annual session of the General Conference was held in the Oakland church; it opened on Sunday morning, November 13. Ellen White, residing temporarily in the city, was present for many of the meetings. It was very much of a working conference, with the time divided between reports of the progress of the cause, meetings of the various auxiliary organizations, and the regular sessions of the General Conference. Butler presided. Ellen White wrote to Mary of the session: 3BIO 376 2 We have had a good meeting from the beginning. We have representation of delegates that we are not ashamed of. They do credit to the cause of God west of the Rocky Mountains.--Letter 51c, 1887. 3BIO 376 3 A General Conference Bulletin covered the meeting, the first such report to be issued in connection with such meetings. It reveals that half of each day was given to regular session business; the other half related to the interests of the publishing work, the educational work, Sabbath school work, et cetera. 3BIO 376 4 There were several discussions concerning a missionary boat for the South Pacific. The question of racial color line was introduced, but when it was found that the work of the church in the Southern States could be carried on discreetly without pressing this matter, it was dropped without official record or action. The Sunday law issue, now becoming prominent because of the Blair Sunday bill, [For many years sunday legislation had been on the statute books of several states. Early in 1888, senator H. W. Blair, of New Hampshire, introduced into the united states congress a bill that, if passed, would have enforced in all federal territories the observance of sunday as a day of worship. An amendment to the constitution to that effect had also been proposed. For several years national sunday legislation threatened religious freedom in the United States.] was discussed. Plans were laid for a mass move in securing signatures opposing such legislation by the Congress of the United States. The Foreign Mission Board was pulled together into a stronger organization, and W. C. White was continued as secretary. Careful study was given to the literature program of the church, both production and distribution, and a book committee was created to give guidance in the choice of materials to be processed in the church's publishing houses. 3BIO 377 1 Dr. J. H. Kellogg was present; in addition to giving several addresses on various phases of the medical work, he spoke of the education of nurses. These interests found their way in the departmental meetings. Ellen White was quick to speak to some of the resolutions, urging broad plans. Financial matters called for attention, as did the transfer of laborers from one field to another. All of this was done against a backdrop of reports given each evening concerning the progress of the work of the church. 3BIO 377 2 The last meeting took action recommending those who should receive ministerial credentials. Ellen White's name was among those voted to receive papers of the ordained ministers, although her ordination was not by the laying on of hands by men. The conference session closed on November 27. 3BIO 377 3 The session over, Ellen White finally returned to her Healdsburg home. On December 8, W. C. White wrote to E. R. Palmer in Battle Creek of the situation of the two families: 3BIO 377 4 Mother has gone to Healdsburg to spend the winter and my family are at St. Helena. Mary is not improving as we hoped she would. Our hope is that the Lord will arrest the disease.--A-2 WCW, p. 413. The Winter in California 3BIO 377 5 "I am planning to do a large work this winter," wrote Ellen White to Haskell on December 8. She continued: 3BIO 377 6 Marian Davis is still on volume 4 [The Great Controversy]. I hope it will be finished ere long and she go back to volume 1 [Patriarchs and Prophets] again.--Letter 23, 1887. 3BIO 377 7 Getting settled in her Healdsburg home, a home she loved, with her literary helpers about her, Ellen White gave attention to facets of the program that would build for spiritual strength. Of this she wrote: 3BIO 378 1 I commenced in the arrangement of my family, to make the most perfect arrangement for religious things. We have prayers at half past six in the morning and precisely at seven in the evening, where all are expected to pray and nothing is to be allowed to interfere. If company comes, I tell them we have a special hour for prayer and if they choose to remain, they can do so. 3BIO 378 2 We read a chapter in the Bible, sing a few verses, then everyone prays. Then we have a half-hour for singing again.--Letter 23b, 1887. 3BIO 378 3 Ellen White might call for her favorite song, "Jesus, Lover of My Soul." Other "family" members, knowing her preferences, which were often their own, would make suggestions; most may be found in The Church Hymnal, but some only in the older Hymns and Tunes: "We Speak of the Realms of the Blest" "One More Day's Work for Jesus" "I'm a Pilgrim and a Stranger" "I Heard the Voice of Jesus Say" "I Will Follow Thee, My Saviour" "There Were Ninety and Nine" "There Are Angels Hovering Round" "When I Survey the Wondrous Cross" 3BIO 378 4 She enjoyed singing cheerful songs such as "There Is Sunlight on the Hilltop," "Let Us Gather Up the Sunbeams," and "Lord, in the Morning." She might call for the hymn written by William Hyde after he heard her in 1845 tell of her first vision of the new earth--"We Have Heard From the Bright, the Holy Land"--DF 245g, Ella M. Robinson, in "Hymns Loved and Sung by Ellen White." [Other E. G. White favorites were numbers 222, 617, 551, and 397, in The Church Hymnal (Review and Herald).] 3BIO 378 5 Except for an occasional visit to St. Helena to keep in close contact with the Retreat, which was having some problems, and to spend a little time with Mary, who was becoming weaker, Ellen White, through January, February, and the first two weeks of March, was in Healdsburg, pursuing her work on Patriarchs and Prophets. But pressures were mounting for her to visit various parts of the field: Nevada, Fresno, Lemoore, Los Angeles, and San Diego. She decided to attend the early camp meetings at Selma, near Fresno, and at Reno, Nevada. At Fresno and Selma 3BIO 379 1 On Friday, March 16, 1888, she was in Fresno for a few days. Writing of her visit, she said that the climate was mild; in this city of ten thousand there were about a hundred Adventists, meeting in a comfortable but much-too-small building. 3BIO 379 2 As the Selma camp meeting closed on Monday morning, April 2, a comfortable carriage awaited her. Mr. and Mrs. Paddock were ready to drive her the thirty-five miles into the mountains to Burrough Valley, where they and several Adventist families lived. Ellen White wrote of her impressions: 3BIO 379 3 We found Burrough Valley to be a delightful place, with a good climate. The scenery is beautiful and the valley is encompassed with hills, as was Jerusalem with mountains.--The Review and Herald, July 3, 1888. 3BIO 379 4 She was well impressed with the mild climate and with the fact that there were no strong winds. Thinking of Mary, she said, "I am exploring all the places in the valley, taking in its advantages and disadvantages." The advantages outweighed, she thought, the disadvantages (Letter 55a, 1888). 3BIO 379 5 Back in Fresno she and Mr. Church were called to the home of a church member and his wife, named Driver; soon an attorney was summoned. Of the visit, she reported: 3BIO 379 6 Brother Driver ...was sick unto death. We found our brother suffering much bodily pain. His end was very near. We had a season of prayer for him, and committed him to God, for his sufferings were almost over. His last work was to return to the Lord a portion of the substance He had entrusted to him as His steward. It was a solemn scene to see this man doing up his last work for time and eternity. The record of his life had been registered in the books of heaven.--The Review and Herald, July 3, 1888. What Shall the Messenger of God Do? 3BIO 380 1 Just what led Ellen White to write as she did in the Review and Herald of her work in Fresno is not clear, but the circumstances called from her a thought-provoking statement about her responsibilities as the messenger of the Lord. 3BIO 380 2 The messengers, as the ambassadors of God, must bear a living testimony to rebuke sin, which will cut through the soul, whether men will hear, or whether they will forbear. There are many who close their eyes that they may not see, and their ears that they may not hear. They think that there has been a mistake made, that all these plain, pointed testimonies cannot come from God, but are from human agencies alone. 3BIO 380 3 They wrap themselves up in their self-righteousness, and fight every inch of the way, that they may stand where they imagine they should stand--in defiance of the warnings of God's servants. They cling with desperate grasp to the garments of their own self-righteousness, lest they should be torn away from them. 3BIO 380 4 But does not God know? Is there not knowledge with the Most High? Our God sees our hearts in a different light from that in which we see them. He is acquainted with our secret thoughts. He searches into the hidden recesses of our nature. He sends answers to our prayers, when we are filled with uneasiness and distress. He gives ear to our inward groanings, and reveals to us the plague spots in our characters, that we may overcome defects, instead of being overcome by them. 3BIO 380 5 Then she pointed out the crucial experience in accepting testimonies that call for changes in life and practice: 3BIO 380 6 When unknown chapters in regard to ourselves are opened before us, the test and the trial come; and the question is, whether or not we will accept the reproof and the counsel of God. Will we cling to our own ideas and plans, and value ourselves more highly than we ought? 3BIO 380 7 God knows better than we do what is good for His children; and if they could see their real necessity as He does, they would say that the Lord had dealt most wisely with them. The ways of the Lord are obscure to him who desires to see things in a pleasing light to himself. 3BIO 381 1 God can discern the end of His purposes from the beginning; but because the Lord's ways are not man's ways, they appear dark, severe, and painful to our human natures. But God's ways are ways of mercy, and their end is salvation and blessedness.--Ibid., July 3, 1888. 3BIO 381 2 After portraying the purposes of God in sending such messages of counsel and reproof, Ellen White in this statement turns to the plight of the prophet: 3BIO 381 3 What shall we do? Shall we bear the message God gives us, or shall we refrain, for fear of offending our brethren? As God's messengers, we cannot falter in the path of duty. Impelled by the Spirit of God, words are spoken, warnings and counsels are given. All unexpectedly the lips were opened, and there was no refraining from speaking the message of God. Reproofs were uttered that we would naturally shrink from giving. A zeal, prompted by the Spirit of God, led us to declare the dangers that threatened the children of God. 3BIO 381 4 The servant of the Lord must pursue His work, losing sight of self, without thought of the consequences, exhorting to faithfulness, and urging to repentance. He must show the people their transgression, and the house of Jacob their sins. The Lord has given the word; who can forbear to publish it? The love of Christ has a constraining power; who shall withstand its influence? It is the greatest evidence that God loves His people, that He sends them messages of warning.--Ibid. Avoid Satan's Entangling Net 3BIO 381 5 The paragraphs that follow this heart-searching statement give strong evidence that this depicted Ellen White's experience with the Fresno church. "This occasion in Fresno," she wrote, "was characterized by deep searching of heart. Many confessions were made, and yet the work was far from being thorough." Continuing to carry a heavy burden of heart, she stated: 3BIO 381 6 If the Spirit of God is not cherished, and the light He sends is not appreciated, darkness will surely shut in about the soul. Parents and children need the counsel of Heaven. They need a deeper experience than they have ever had before. God's word warns them to shun the enemy's ground. They are not to be entangled in Satan's net, which he has set to catch the souls of men.--Ibid. 3BIO 382 1 She enumerates some of the snares: Christians are not watchful. They yield to the baleful influences that surround them. They are led captive by Satan at his will.--Ibid. 3BIO 382 2 The people of God, who have been blessed with great light in regard to the truth for this time, should not forget that they are to be waiting and watching for the coming of their Lord in the clouds of heaven.... Let no man set up his idols of gold, or silver, or lands, and give the service of his heart to this world, and to its interests. 3BIO 382 3 There is a mania for speculating in land pervading both city and country. The old, safe, healthful paths of competence are losing their popularity. The idea of accumulating substantial means by the moderate gains of industry and frugality is an idea that is scorned by many as no longer suited to this progressive age.--Ibid., July 10, 1888. 3BIO 382 4 Another danger that threatens the church is individual independence. There is a manifest disregard of the prayer of Christ that His brethren should be one, as He and the Father were one. Let the church, to a man, feel its responsibility to preserve harmony of thought and action. Let every member seek to be in accord with the truth, and with the brethren.--Ibid. Back to Her Work in the North 3BIO 382 5 From Fresno, Ellen White returned to her Healdsburg home and her work on book manuscripts. On May 4 she was back at St. Helena. She was deeply pained as she saw Mary and thought of her self-sacrificing labor in the cold stone building in Switzerland where disease fixed itself on her. How Mary did appreciate having her husband with her in the little cottage near the Health Retreat, but he was often called away for important meetings. Wrote Ellen White: 3BIO 383 1 Stern duty calls him here and there, and although he bears a very sad heart as he sees Mary--who has been so unselfish, so forgetful of self--weak and an invalid, yet he tries to be cheerful and never speaks one word of repining. He talks with me, and weeps over things sometimes.--Letter 75, 1888. 3BIO 383 2 As Mary continued to lose ground physically, a decision was reached to take her to the warmer and more stable climate of Burrough Valley, where Ellen White had recently visited. With the help of Mrs. McOmber, Willie took Mary to the valley. The next day Ellen White, with Sara, left for her camp meeting appointment at Reno, Nevada (Letter 27, 1888). It was her plan that after the Nevada camp meeting she, too, would go to Burrough Valley and spend a couple of months in writing. She stated: 3BIO 383 3 I have had but little time to write since coming from Europe. It has been one succession of meetings that have called forth labor from me. I do want to rest, for I need it so much. The perplexities that we have had to meet in St. Helena, Fresno, and other places have taken all joy out of my heart, and I have thought perhaps this work would continue till we reach the end.--Letter 27, 1888. 3BIO 383 4 The camp meeting held in Reno, commencing May 24, was well attended. 3BIO 383 5 Before it closed, a group picture was taken. Sara, in a postscript to an E. G. White letter, describes the experience: "The whole camp arrayed themselves before the large pavilion and had a picture taken."--Letter 27a, 1888. Surrounding Ellen White were Sara and the ministers who were present--McClure, L. A. Scott, Derrick, Loughborough, and Hickox, who carried the meeting through. 3BIO 383 6 According to plans, following the Reno camp meeting, Ellen White went to Burrough Valley to take up her writing and to be near Mary. 3BIO 383 7 Late July found Ellen White back in her Healdsburg home. Jenny Ings had recently come to join her staff and was at the moment working with May Walling canning peaches and plums from the White orchard. Marian Davis would be coming in a few days, and Ellen White wrote hopefully, "Shall be glad to get all together again and settle in to earnest work."--Letter 78, 1888. The Angels Don't Sing That Way 3BIO 384 1 One summer evening, while Ellen White was making a short visit to the Health Retreat, she spoke at the prayer meeting. She selected a certain hymn that fitted her subject. The hymn was announced. The congregation stood and in the warm evening began to sing listlessly. The music dragged monotonously. Then Ellen White held up her hand. "Stop!" she ordered. "Stop!" 3BIO 384 2 I have heard the angels sing. They do not sing as you are singing tonight. They sing with reverence, with meaning. Their hearts are in their expressions of song. Now, let us try again and see if we can put our hearts into the singing of this song. 3BIO 384 3 When they began again, the singing was with expression and with feeling, as if they really meant the words that came from their lips. [As told the author by A. P. Guyton, longtime painter at the sanitarium, who was present.] 3BIO 384 4 August brought announcements of the General Conference session to be held in Minneapolis, to open on October 17. Ellen White would attend. 3BIO 384 5 Before long, accompanied by Sara McEnterfer and her son, W. C. White, she was on the train, en route to Minneapolis. ------------------------Chapter 30--(1888) The Potential of the 1888 General Conference Session 3BIO 385 1 It was by faith," wrote Ellen White, "I ventured to cross the Rocky Mountains for the purpose of attending the General Conference held in Minneapolis."--Manuscript 24, 1888. In some areas in California she had been meeting resistance to her special work of warning and nurturing the church. Little did she realize that such was but a foretaste of what was before her as Satan stealthily prepared to steal a march on the church at Minneapolis. "In the fear of God," she wrote, "I had counseled, warned, entreated, and reproved when under the influence of the Spirit of God, but the testimony had been unheeded." Unbelief and resistance to reproof was becoming widespread. 3BIO 385 2 "The brethren," she declared, "did not seem to see beyond the instrument." She continued: 3BIO 385 3 I had been instructed in regard to many evils that had been coming in among us while I was in Europe, and had written what was the mind of the Lord in reference to them. I had also been told that the testimony God had given me would not be received, because the hearts of those who had been reproved were not in such a state of humility that they could be corrected and receive reproof.... 3BIO 385 4 The evil one was determined to cut off the light which God had for His people, that every man might walk in his own light and follow his own judgment, and no voice be heard saying, "Why do ye so?" A strong, firm resistance was manifested by many against anything that should interfere with their own personal ideas, their own course of action. This laid upon me the heaviest burdens I could possibly bear.--Manuscript 2, 1888. 3BIO 386 1 Overwhelmed with discouragement, she was overtaken by sickness at her home in Healdsburg. "I felt no desire to recover," she later wrote. "I had no power even to pray, and no desire to live. Rest, only rest, was my desire, quiet and rest. As I lay for two weeks in nervous prostration, I had hope that no one would beseech the throne of grace in my behalf. When the crisis came, it was the impression that I would die. This was my thought. But it was not the will of my heavenly Father. My work was not yet done."--Ibid. Then word came that those assembled in a week-long workers' meeting just preceding the camp meeting in Oakland were earnestly pleading with God that she might be spared and that she might bear her testimony before those who would soon assemble there. "I tried to walk out by faith as I had done in the past," she wrote (Manuscript 21, 1888). Her mind turned back seven years to that day when she sat by the bedside of her dying husband. 3BIO 386 2 The solemn vows I there made to stand at my post of duty were deeply impressed upon my mind--vows to disappoint the enemy, to bear a constant, earnest appeal to my brethren.... I never can express with pen or voice the work that I discerned was laid out before me on that occasion when I was beside my dying husband. I have not lost the deep views of my work.... I have tried to fulfill my pledge.--Ibid. 3BIO 386 3 This she now determined to do in response to the pleas from Oakland that she come to the campground. Of the experience she wrote: "To walk out by faith against all appearances was the very thing that the Lord required me to do."--Manuscript 2, 1888. As she placed herself in the path of duty, the Lord gave her strength and grace to bear her testimony before the people. Day by day she found herself growing stronger. 3BIO 386 4 October 2, the day the camp meeting closed, she, with a number of friends and fellow workers, and accompanied by Sara McEnterfer and Willie, was on the train bound for the East. To her disappointment, she found that in her reduced strength it was necessary to keep to her berth for most of the journey to Minneapolis. She could neither knit nor visit, but she did look over some "exchange papers" and clipped out some items for her scrapbooks. She noted that "Willie and the ministers have had their Bible readings and searchings on the law. I did not even listen, for I wanted rest of mind and body."--Letter 80, 1888. The Matter of "The Law in Galatians" 3BIO 387 1 The apostle Paul, in Galatians 3, wrote of the "added law" in verse 19, and of the "schoolmaster to bring us unto Christ," that in verse 24. Among Seventh-day Adventists for two years there had been controversy over which law he meant. 3BIO 387 2 This was not a new subject of interest to Seventh-day Adventists. J. H. Waggoner, in his book The Law of God: An Examination of the Testimony of Both Testaments, published at the Review office in 1854, took the position that the "added law" of verse 19 and the "schoolmaster" of verse 24 was the moral and not the ceremonial law. He took the controversial stance that "not a single declaration" in Galatians "referred to the ceremonial or Levitical law" (page 24). 3BIO 387 3 According to Uriah Smith, "Sister White ...had a vision in which this law question was shown her, and she immediately wrote J. H. Waggoner that his position on the law was wrong," and the book was taken off the market (Uriah Smith to W. A. McCutchen, August 6, 1901). This settled the matter for a number of years. Then the question was raised as to whether the counsel given to Waggoner referred to the doctrinal positions in the book or to the matter of publishing conflicting views. 3BIO 387 4 In the mid-1880s E. J. Waggoner (son of J. H.), associate editor of the Signs of the Times in Oakland and teacher of Bible at the Healdsburg College, was moved by an Ellen G. White address read at a camp meeting. He seemed to see Christ hanging on the cross as a sacrifice for his sins. He determined to delve into a study of this saving truth, a truth he felt he must make known to others (R. W. Schwarz, Light Bearers to the Remnant, p. 185). Records are meager, but the matter of the law in Galatians was discussed by a group of leading workers at the time of the General Conference session in Battle Creek in 1886 (Selected Messages 3:167). 3BIO 387 5 "That conference [1886]," wrote Ellen White to G. I. Butler, "was presented to me in the night season."--Letter 21, 1888. 3BIO 388 1 My guide said, "Follow me, I have some things to show you." He led me where I was a spectator of the scenes that transpired at that meeting. I was shown the attitude of some of the ministers, yourself in particular, at that meeting, and I can say with you, my brother, it was a terrible conference. My guide then had many things to say which left an indelible impression upon my mind. His words were solemn and earnest.... 3BIO 388 2 He stretched out his arms toward Dr. Waggoner and to you, Elder Butler, and said in substance as follows: "Neither have all the light upon the law; neither position is perfect."--Ibid. 3BIO 388 3 In another account of this experience she told of how, while in Europe, she was shown what took place in Battle Creek at the 1886 General Conference session: 3BIO 388 4 Two years ago Jesus was grieved and bruised in the person of His saints. The rebuke of God is upon everything of the character of harshness, of disrespect, and the want of sympathetic love in brother toward brother. If this lack is seen in the men who are guardians of our conferences, guardians of our institutions, the sin is greater in them than in those who have not been entrusted with so large responsibilities.--Manuscript 21, 1888. 3BIO 388 5 As controversy smoldered, articles in the Signs of the Times kept the issues alive. Ellen White made a fruitless search for what she had written earlier to J. H. Waggoner. Then on February 18,1887, writing from Basel, Switzerland, she earnestly admonished E. J. Waggoner and A. T. Jones that the writers for the journals of the church should avoid coming before the public with divided or contradictory views: 3BIO 388 6 We must keep before the world a united front. Satan will triumph to see differences among Seventh-day Adventists. These questions [in regard to the law] are not vital points.... Twice I have been shown that everything of a character to cause our brethren to be diverted from the very points now essential for this time should be kept in the background.--Letter 37, 1887. [See the full presentation in the chapter "on publishing conflicting views" in Counsels to Writers and Editors, 75-82.] (Italics supplied.) 3BIO 389 1 The angel guide, who in vision took Ellen White to the Tabernacle in Battle Creek at the time of the 1886 General Conference session, declared: 3BIO 389 2 "The Spirit of God has not had a controlling influence in this meeting. The spirit that controlled the Pharisees is coming in among this people, who have been greatly favored of God." 3BIO 389 3 Ellen White continued: I was told that there was need of great spiritual revival among the men who bear responsibilities in the cause of God. There was not perfection in all points on either side of the question under discussion. We must search the Scriptures for evidences of truth. 3BIO 389 4 "There are but few, even of those who claim to believe it, that comprehend the third angel's message, and yet this is the message for this time. It is present truth." ... 3BIO 389 5 Said my guide, "There is much light yet to shine forth from the law of God and the gospel of righteousness. This message, understood in its true character, and proclaimed in the Spirit, will lighten the earth with its glory. The great decisive question is to be brought before all nations, tongues, and peoples. The closing work of the third angel's message will be attended with a power that will send the rays of the Sun of Righteousness into all the highways and byways of life."--Manuscript 15, 1888 (see also A. V. Olson, Thirteen Crisis Years, p. 305.) 3BIO 389 6 Thus, two years before the 1888 General Conference session, Ellen White was given a view of what was yet before the church in the matter of dealing with divisive issues. In the meantime, those who heard Waggoner on the subject of justification by faith found their hearts warmed. Ellen White in Minneapolis in 1888 3BIO 389 7 Arriving at Minneapolis Wednesday morning, October 10, at about ten o'clock, Ellen White, Willie, and Sara found that they were to be treated royally: 3BIO 389 8 We ...were pleasantly located in two good hired rooms, richly furnished with plush chairs and sofas. Willie's room was next to ours. But it did not look just in place to pile all our trunks and bundles in these nicely furnished rooms.... 3BIO 390 1 We decided to find other rooms, and we found rooms in the boardinghouse, hired for that purpose, and we have, Sara and I, one room, plainly furnished, but it has the blessing of a fireplace, which is of value, you well know, to me. Will has a chamber above with stove in his room. Two brethren sleep in a bed in the same room. Then they have a small room to do their writing in, and Willie is just as pleased with this as he can be.--Letter 81, 1888. 3BIO 390 2 The General Conference session was to be held in the newly constructed Minneapolis church, opening Wednesday evening, October 17. A ministerial institute was to precede the session by a full week. It was not till the date for the General Conference session was announced in the Review and Herald of August 7 that the plans for an institute had begun to develop. Butler wrote: "Leading brethren had suggested the holding of an institute to precede the General Conference the present year, and have presented many forcible reasons in its favor."--The Review and Herald, August 28, 1888. A week later the Review announced the institute plans as definite. Butler added: 3BIO 390 3 We cannot pretend to say what will be the exact order of exercises, or what subjects will be especially considered.... A week's time spent in instruction on important features of church and conference work, and in calmly considering and carefully studying perplexing questions relating to the Scriptures, as well as in seeking God earnestly for heavenly wisdom, will most likely be of vast benefit.--Ibid., September 4, 1888 3BIO 390 4 It seems that W. C. White, one of the "leading brethren" who suggested the institute, had something more specific in mind. 3BIO 390 5 There was the question of the law in Galatians, which had been introduced at the session in 1886, and also the identity of the ten horns, or kingdoms, of the beast of Daniel 7. Views on these points, held by Signs of the Times editors E. J. Waggoner and A. T. Jones, were in conflict with the traditional views held quite generally, and particularly by Butler and Smith. White also had in mind the Sunday movement, duties of church officers, and the education of home and foreign laborers. 3BIO 391 1 In his report of the opening of the institute Smith listed: The subjects proposed to be considered in the hours for Biblical and historical study are, so far, a historical view of the ten kingdoms, the divinity of Christ, the healing of the deadly wound, justification by faith, how far we should go in trying to use the wisdom of the serpent, and predestination. Other subjects will doubtless be introduced.--The Review and Herald, October 16, 1888. 3BIO 391 2 Concerning the first hours of the institute, he wrote: At seven-thirty last evening Elder Haskell made stirring remarks upon the work of the message in foreign lands. At 9:00 A.M. today [the eleventh] a Bible reading was held by A. T. Jones, on the advancement of the work of the third angel's message. The point brought out was that personal consecration must lie at the foundation of all our success in this work.--Ibid. The Institute Opens 3BIO 391 3 In his editorial report written on the second day Smith informed the Review readers that about one hundred ministers were present when the institute opened at 2:30 P.M. Wednesday, October 10. As Butler was detained in Battle Creek because of illness, S. N. Haskell was selected to chair the meetings. F. E. Belden was chosen secretary. The daily program was a full one, beginning with a morning devotional meeting at seven-forty-five and continuing through the day and evening. Smith reported: 3BIO 391 4 Sister White is present, in the enjoyment of a good degree of health and strength. Much disappointment and regret is expressed by the brethren that Elder Butler is unable to be present on account of sickness. He is remembered fervently in their prayers. The prospect is good for a profitable meeting.--Ibid. 3BIO 391 5 As Ellen White spoke at the Thursday morning devotional she was surprised at the large number of new faces in her audience. Many new workers had joined the forces in the three or four years since she had attended a General Conference session held east of the Rocky Mountains. 3BIO 392 1 The meetings at 10:00 A.M. and 2:30 P.M. were occupied by Elder A. T. Jones in an examination of the subject of the ten kingdoms. At 4:00 P.M. Dr. E. J. Waggoner [both an ordained minister and physician], by arrangement, took up, in the form of a Bible reading, the duties of church officers.... 3BIO 392 2 This evening further instruction will be given on the subject of our missionary work.--Ibid. 3BIO 392 3 In writing of the institute to Mary, at the Health Retreat, Ellen White reported: 3BIO 392 4 Today, Friday [October 12], at nine o'clock, I read some important matter to the conference and then bore a very plain testimony to our brethren. This had quite an effect upon them. 3BIO 392 5 Elder Butler has sent me a long letter, a most curious production of accusations and charges against me, but these things do not move me. I believe it was my duty to come. I worry nothing about the future, but try to do my duty for today.--Letter 81, 1888. 3BIO 392 6 Butler had dictated a thirty-nine-page letter in which, among a number of other things, he attributed his five-month-long illness largely to the manner in which Ellen White had counseled in dealing with the question of the law in Galatians. She had not condemned Waggoner for his positions, although they were in direct conflict with those held by Butler and Smith. 3BIO 392 7 That the president of the General Conference, who had stood loyally through the years in her support, was writing "accusations and charges" against her was disheartening. It reflected the widening tide of negative attitudes toward the messages God was sending through His messenger to His people. Butler was deeply suspicious of the work of Jones and Waggoner, and from reports that had come to him he felt certain Ellen White was in their camp. Thus the omens were beginning to appear of what was before them in the more than three weeks of the institute and the conference. To Mary she wrote: 3BIO 392 8 Elders Smith and Butler are very loath to have anything said upon the law in Galatians, but I cannot see how it can be avoided. We must take the Bible as our standard and we must diligently search its pages for light and evidence of truth.--Ibid. 3BIO 393 1 The Friday evening service, October 12, cast a cloud over the worker group. Ellen White wrote of it: 3BIO 393 2 At the commencement of the Sabbath Elder Farnsworth preached a most gloomy discourse telling of the great wickedness and corruption in our midst and dwelling upon the apostasies among us. There was no light, no good cheer, no spiritual encouragement in this discourse. There was a general gloom diffused among the delegates to the conference.--Ibid. 3BIO 393 3 She had the meeting Sabbath afternoon, and she used the opportunity to try to turn things around. She wrote: 3BIO 393 4 Yesterday was a very important period in our meeting. Elder Smith preached in forenoon upon the signs of the times. It was, I think, a good discourse--timely. In the afternoon I spoke upon 1 John 3. 3BIO 393 5 "Behold, what manner of love," et cetera. The blessing of the Lord rested upon me and put words in my mouth and I had much freedom in trying to impress upon our brethren the importance of dwelling upon the love of God much more and letting gloomy pictures alone. 3BIO 393 6 The effect on the people was most happy. Believers and unbelievers bore testimony that the Lord had blessed them in the word spoken and that from this time they would not look on the dark side and dwell upon the great power of Satan, but talk of the goodness and the love and compassion of Jesus, and praise God more..... 3BIO 393 7 The Lord gave me testimony calculated to encourage. My own soul was blessed, and light seemed to spring up amid the darkness.--Ibid. 3BIO 393 8 Writing on Sunday morning, she noted: "Today they have a Bible reading upon predestination or election. Tomorrow noon the law in Galatians is to be brought up and discussed." She added this observation: "There is a good humble spirit among the delegates as far as we can learn. The letter written by Elder Butler was a good thing to open this question, so we are in for it.--Ibid. 3BIO 393 9 And they were "in for it," indeed. 3BIO 394 1 Unfortunately, the discussion on the ten kingdoms, whether the Huns or the Alemanni constituted one of the kingdoms, took on the form of a debate and dragged over a period of several days. Jones held for the Alemanni, and Smith stood for the Huns, as in his original list published in Thoughts on Daniel and the Revelation. Feelings ran high. Cutting speeches were made over a rather inconsequential matter. It polarized the group and laid the foundation for bitter debate of subjects to follow--particularly on the law in Galatians and on justification by faith. 3BIO 394 2 Perhaps at this juncture we should pause for a description of the two younger men from the Pacific Coast who were leading out in innovative presentations. A. W. Spalding, who knew both, provides such a description: 3BIO 394 3 Young Waggoner was not even like his father [J. H. Waggoner], tall and massive; he was short, stocky, somewhat diffident. Jones was a towering, angular man, with a loping gait and uncouth posturings and gestures. Waggoner was a product of the schools, with a leonine head well packed with learning, and with a silver tongue. Jones was largely self-taught, a convert found as a private in the United States Army, who had studied day and night to amass a great store of historical and Biblical knowledge. Not only was he naturally abrupt, but he cultivated singularity of speech and manner, early discovering that it was an asset with his audiences. 3BIO 394 4 But these two caught the flame of the gospel together, and they went forth supplementing and reinforcing each other in their work of setting the church on fire.--Origin and History of Seventh-day Adventists, vol. 2, p. 291. Points Worthy of Note 3BIO 394 5 For Seventh-day Adventists generally, the 1888 General Conference session in Minneapolis, and the ministerial institute that preceded it, brings to mind a matter of great importance--the message of righteousness by faith and the considerable resistance that met its presentation. Before the history of Ellen White's work at that crucial meeting is reviewed, certain points of background and developments should be considered: 3BIO 395 1 1. Although as we look back, the subject of righteousness by faith is seen as one of great importance, it was but one of many pressing matters that called for attention of the delegates who met in Minneapolis for the twenty-seventh annual session of the General Conference and the ministerial institute that preceded it. "There was much business to be done," wrote Ellen White. "The work had enlarged. New missions had been opened and new churches organized."--Manuscript 24, 1888 (see also Selected Messages 3:166). The routine business of the session, while vitally important, presented only a few features of unusual interest. Steps were taken to place in operation a missionary ship to serve the work of the church in the South Pacific; there was also consideration of measures to counter the Blair Sunday bill before the United States Congress. 3BIO 395 2 2. The period of time the workers were together extended through four weeks, short two days. The eighteen-day-long session was preceded by a week-long ministerial institute called to give study to the responsibility of church officers, and certain theological and historical matters touching prophecy. The one session blended into the other. 3BIO 395 3 3. The ministerial institute was well advanced before the subject of righteousness by faith was introduced, and the discussion of this important point continued at the Bible study hour during the early part of the session. 3BIO 395 4 4. While the business of the conference, shown by the reports in the issues of the General Conference Bulletin, was broad and significant, the feelings and attitudes of those present were molded by the theological discussions. 3BIO 395 5 5. Except for the references to situations found in the reports of nine of Ellen White's nearly twenty addresses, there is very little by way of a day-by-day record, for the practice had not yet been adopted of reporting all meetings. The editorial reports of the conference in the Review and Herald yield virtually nothing in the way of a record of the day-by-day activities. 3BIO 395 6 6. Consequently, the information concerning just what took place at Minneapolis in the way of theological discussions has come largely from the E. G. White documents and the memory statements of a few who were present, as they looked back to the meeting. 3BIO 395 7 7. As to establishing positions, no official action was taken in regard to the theological questions discussed. The uniform witness concerning the attitude toward the matter of righteousness by faith was that there were mixed reactions. These were described succinctly by Jones in 1893: "I know that some there accepted it; others rejected it entirely.... Others tried to stand halfway between, and get it that way."--The General Conference Bulletin, 1893, 185. Ellen White and others corroborate this. It is not possible to establish, from the records available, the relative number in each of the three groups. 3BIO 396 1 8. The concept that the General Conference, and thus the denomination, rejected the message of righteousness by faith in 1888 is without foundation and was not projected until forty years after the Minneapolis meeting, and thirteen years after Ellen White's death. Contemporary records yield no suggestion of denominational rejection. There is no E. G. White statement anywhere that says this was so. The concept of such rejection has been put forward by individuals, none of whom were present at Minneapolis, and in the face of the witness of responsible men who were there. [These statements from A. T. Robinson, C. C. Mcreynolds, and W. C. White appear as appendix D of A. V. Olson's thirteen crisis years.] 3BIO 396 2 9. The concept of denominational rejection, when projected, is set forth in the atmosphere of Ellen G. White statements made concerning the negative position of certain individuals--the "some" of Jones's report, above. The historical record of the reception in the field following the session supports the concept that favorable attitudes were quite general. 3BIO 396 3 10. Without depreciating the importance of the vital truth of righteousness by faith, and it is a vital truth, it would seem that disproportionate emphasis has come to be given to the experience of the Minneapolis General Conference session. J. N. Loughborough, who authored the first two works on denominational history, Rise and Progress of the Seventh-day Adventists (1892), and a revision and enlargement in 1905, The Great Second Advent Movement, makes no mention of the session or the issues. True, he was not there, but if the matter was prominent at the time he wrote, he could not have overlooked it. Life Sketches of Ellen G. White, published in 1915, makes no reference whatsoever to the General Conference session of 1888. Dr. M. Ellsworth Olsen, in his comprehensive work Origin and Progress of Seventh-day Adventists, published in 1925, devotes eight lines to a mention of the Minneapolis session. 3BIO 397 1 11. Later writers of standard historical works deal with the matter: (1) A. W. Spalding, in Origin and History of Seventh-day Adventists, (originally published as Captains of the Host by the Review and Herald in 1949), devoted a chapter to "The Issues of 1888"; (2) L. E. Froom, in Movement of Destiny (1971), goes quite into detail, devoting several chapters to the subject. 3BIO 397 2 12. A careful review of contemporary documents reveals that while the issue of the doctrinal point of righteousness by faith was a prominent one in 1888, contention among leading ministers and negative attitudes toward Ellen White and the messages of the Spirit of Prophecy were vital points, as the great adversary attempted to steal a march on the church. 3BIO 397 3 13. It has been suggested that the Minneapolis session marked a noticeable change in Ellen White's teaching on the law and the gospel. While Minneapolis brought a new emphasis in bringing to the front "neglected truth," the fact that there was no change in teaching is evidenced in the nineteen articles from her pen comprising the 122-page book Faith and Works, with six written before 1888 and thirteen written subsequent to the Minneapolis session. 3BIO 397 4 14. The Minneapolis session and its problems did not become a topic to which Ellen White would often refer. It was one event among others in her life experience. She was not obsessed with the matter. She did occasionally refer to the loss to individuals and the church because of the attitudes of certain ones there. To Ellen White it was a matter of picking up and pressing on, not losing sight of the vital truths reemphasized at the session. ------------------------Chapter 31--(1888) Minneapolis and Its Diverse Fruits 3BIO 398 1 As we focus on Ellen White at the General Conference session of 1888 we will draw heavily from a retrospective statement she wrote within a few weeks of the meeting. There had been time for observation and reflection, and it was less difficult to put events in their proper perspective. Her manuscript of twenty-six pages bears the title "Looking Back at Minneapolis." 3BIO 398 2 "This was a season of refreshing to many souls," she wrote near the opening of this review, "but it did not abide upon some."--Selected Messages 3:164. She declared later in the statement: "My burden during the meeting was to present Jesus and His love before my brethren, for I saw marked evidences that many had not the Spirit of Christ."--Manuscript 24, 1888 (see also Ibid., 3:171). She added: "My heart was pained to see the spirit that controlled some of our ministering brethren, and this spirit seemed to be contagious."--Ibid. 3BIO 398 3 Forty years earlier Ellen White had been present when doctrinal matters were studied by those who were pioneering the work of the church. As she wrote of this in 1892, she recalled: 3BIO 398 4 We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these counsels of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. 3BIO 398 5 After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one.... 3BIO 399 1 We sought most earnestly that the Scriptures should not be wrested to suit any man's opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that His disciples might be one as He and the Father are one.--The Review and Herald, July 26, 1892. (Italics supplied. See also Testimonies to Ministers and Gospel Workers, 24, 25.) 3BIO 399 2 But this was not the case at Minneapolis. Those there did not try to make their differences "as slight as possible." For two years the issue of the law in Galatians had smoldered, and when it was taken up, bitterness and accusations were unleashed. 3BIO 399 3 The focal point was verse 24 of chapter 3, which reads: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." There was no argument among Seventh-day Adventists concerning the believer's being justified by faith, although this vital truth was sadly neglected at the time. In 1888 the sharp difference of opinion, as when J. H. Waggoner wrote on the subject in 1854, was whether the law brought to view as the schoolmaster was the moral or the ceremonial law. Thus two issues were bound up in a study of "the law and the gospel" in such a way that if one topic suffered in bitter debate, both were affected. The great adversary took advantage of this. 3BIO 399 4 To complicate matters, the discussion of the law in Galatians followed close on the heels of the bitter and extended debate over the Huns and the Alemanni, with key workers taking sides and reacting strongly. The Law in Galatians at Last Introduced 3BIO 399 5 On Monday, October 15, near the close of the institute, E. J. Waggoner introduced the subject of the law in Galatians. The discussion ran for almost a week at the Bible study periods in the General Conference session. Beginning with the second day, Waggoner placed the emphasis on justification by faith. He was scholarly, gentle, and earnest, his arguments persuasive. On Monday, October 22, just one week after beginning his studies, he wrote a report of the progress of the institute and the General Conference session for the readers of the Signs of the Times. After writing of the subjects presented in the Bible study hour during the first few days, he reported that next taken up were "the law and the gospel in their various relations, coming under the general head of justification by faith." 3BIO 400 1 These subjects have aroused a deep interest in the minds of all present; and thus far during the conference, one hour a day has been devoted to a continuance of their study.--The Signs of the Times, November 2, 1888. 3BIO 400 2 His audience generally was in sympathy with the much-loved and respected Uriah Smith. Many stood with Butler, who was absent. Because Ellen White was tolerant and wished to see a fair discussion of the vital question of Christ and His righteousness, it was assumed she was influenced by Waggoner. This she denied, testifying: 3BIO 400 3 I have had no conversation in regard to it with my son W. C. White, with Dr. Waggoner, or with Elder A. T. Jones.--Manuscript 15, 1888 (see also A. V. Olson, Thirteen Crisis Years, pp. 304, 305). 3BIO 400 4 All could see that she listened attentively to Waggoner's expositions. In her retrospective statement, written soon after the conference, she declared: 3BIO 400 5 When I stated before my brethren that I had heard for the first time the views of Elder E. J. Waggoner, some did not believe me. I stated that I had heard precious truths uttered that I could respond to with all my heart, for had not these great and glorious truths, the righteousness of Christ and the entire sacrifice made in behalf of man, been imprinted indelibly on my mind by the Spirit of God? Has not this subject been presented in the testimonies again and again? When the Lord had given to my brethren the burden to proclaim this message, I felt inexpressively grateful to God, for I knew it was the message for this time.--Manuscript 24, 1888 (see also Selected Messages 3:172). 3BIO 401 1 It is interesting to note that several times Ellen White declared that she was not ready to accept some points made by Dr. Waggoner. Of this she wrote on November 1, while the conference was nearing its close: 3BIO 401 2 Some interpretations of Scripture given by Dr. Waggoner I do not regard as correct. But I believe him to be perfectly honest in his views, and I would respect his feelings and treat him as a Christian gentleman.... The fact that he honestly holds some views of Scripture differing from yours or mine is no reason why we should treat him as an offender, or as a dangerous man, and make him the subject of unjust criticism. We should not raise a voice of censure against him or his teachings unless we can present weighty reasons for so doing and show him that he is in error. No one should feel at liberty to give loose rein to the combative spirit.... 3BIO 401 3 It would be dangerous to denounce Dr. Waggoner's position as wholly erroneous. This would please the enemy. I see the beauty of truth in the presentation of the righteousness of Christ in relation to the law as the doctor has placed it before us.--Manuscript 15, 1888 (see also Olson, op. cit., p. 304). Satan's Diverting Strategy 3BIO 401 4 Here we see some of the fine points in the matter. In this statement she refers to the enemy; it is very clear that she considered what was taking place as a phase of the struggle between the forces of righteousness and the forces of the enemy. She had been forewarned: "I had presented before me in Europe chapters in the future experience of our people which are being fulfilled during this meeting. The reason given me was want of Bible piety and of the spirit and mind of Christ. The enemy has been placing his mold on the work for years, for it certainly is not the divine mold."--Manuscript 21, 1888. 3BIO 401 5 Now, as she wrote of the 1888 session, she was particularly concerned that Seventh-day Adventist workers be alert to the perils of the threatening Sunday law issue, and recognize the relative insignificance of the topics being debated. She drew the curtain aside: 3BIO 402 1 Now, Satan had a council as to how he should keep pen and voice of Seventh-day Adventists silent. If he could only engage their attention and divert their powers in a direction to weaken and divide them his prospect would be fair. 3BIO 402 2 Satan has done his work with some success. There has been variance of feelings, and division. There has been much jealousy and evil surmising. There have been many unsanctified speeches, hints, and remarks. The minds of the men who should be heart and soul at work, prepared to do mighty strokes for God, at this very time are absorbed in matters of little consequence. Because the ideas of some are not exactly in accordance with their own on every point of doctrine involving minor ideas and theories which are not vital questions, the great question of the nation's religious liberty, now involving so much, is to many a matter of little consequence. Satan has been having things his own way.--Manuscript 24, 1888 (see also Ibid., 3:167). (Italics supplied.) 3BIO 402 3 As to the relative importance of the matter of the law in Galatians, Ellen White made several other statements: 3BIO 402 4 Hours ...were spent [by her at night] in prayer in regard to the law in Galatians. This was a mere mote. Whichever way was in accordance with a "Thus saith the Lord," my soul would say, Amen, and Amen.--Ibid. (see also Ibid., 3:175). (Italics supplied.) 3BIO 402 5 The question at issue is not a vital question and should not be treated as such. The wonderful importance and magnitude of this subject has been exaggerated, and for this reason--through misconception and perverted ideas--we see the spirit that prevails at this meeting.--Ibid. (Italics supplied.) 3BIO 402 6 Two points stand out in the statements she made at the conference: (1) the proper handling of truth will not lead to sharp divisions--its integrity can be judged by its peaceable fruits; (2) the fact that some error of minor consequence may be linked with vital truth does not cancel out the truth. Waggoner could be stressing vital truths and doing so in a telling way, and at the same time hold some views unacceptable on minor points. In her addresses she had little to say about righteousness by faith per se, but she emphasized the importance of tolerance and of unity among brethren, and the manifestation of a Christian attitude. She commented: 3BIO 403 1 There are some differences of views on some subjects, but is this a reason for sharp, hard feelings? Shall envy and evil surmisings and imaginings, evil suspicion, hatred, and jealousies become enthroned in the heart? All these things are evil and only evil. Our help is in God alone. Let us spend much time in prayer and in searching the Scriptures with a right spirit, anxious to learn and willing to be corrected or undeceived on any point where we may be in error. If Jesus is in our midst and our hearts are melted into tenderness by His love we shall have one of the best conferences we have ever attended.--Ibid. (see also Ibid., 3:166). The Landmarks and the Pillars 3BIO 403 2 Quite naturally reports of the happenings at Minneapolis were sent from day to day to Butler, bedridden in Battle Creek. What he heard did not give him peace of mind. He telegraphed a message to the session, "Stand by the old landmarks." This stiffened the resistance to the Waggoner presentation. Shortly after the session, Ellen White was to address herself to the point: 3BIO 403 3 In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. 3BIO 403 4 But there was evidence they knew not what the old landmarks were. There was evidence that there was reasoning from the Word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the "old landmarks" when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.--Manuscript 13, 1889 (see also Counsels to Writers and Editors, 30). 3BIO 403 5 Then she lists what she considered the "landmarks": 3BIO 404 1 The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God's people upon the earth, [also] the first and second angels' messages and the third, unfurling the banner on which was inscribed, "The commandments of God and the faith of Jesus." One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God's law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary. 3BIO 404 2 Now at the present time God designs a new and fresh impetus shall be given to His work. Satan sees this, and he is determined it shall be hindered. He knows that if he can deceive the people who claim to believe present truth, [and make them believe that] the work the Lord designs to do for His people is a removing of the old landmarks, something which they should, with most determined zeal, resist, then he exults over the deception he has led them to believe.--Ibid. (see also Counsels to Writers and Editors, pp. 30, 31). Ellen White's Objective 3BIO 404 3 As the meeting advanced and the positions of the participants became clear Ellen White moved into the confrontation: 3BIO 404 4 My burden during the meeting was to present Jesus and His love before my brethren, for I saw marked evidences that many had not the Spirit of Christ. My mind was kept in peace, stayed upon God, and I felt sad to see that a different spirit had come into the experience of our brother ministers, and that it was leavening the camp.... 3BIO 404 5 I was able to sleep but a few hours. I was writing all hours of the morning, frequently rising at 2:00 and at 3:00 A.M. and relieving my mind by writing upon the subjects that were presented before me. My heart was pained to see the spirit that controlled some of our ministering brethren, and this spirit seemed to be contagious. There was much talking done.... 3BIO 405 1 When I plainly stated my faith there were many who did not understand me and they reported that Sister White had changed; Sister White was influenced by her son W. C. White and by Elder A. T. Jones. Of course, such a statement coming from the lips of those who had known me for years, who had grown up with the third angel's message and had been honored by the confidence and faith of our people, must have influence. I became the subject of remarks and criticism, but no one of our brethren came to me and made inquiries or sought any explanation from me. 3BIO 405 2 We tried most earnestly to have all our ministering brethren rooming in the house meet in an unoccupied room and unite our prayers together, but did not succeed in this but two or three times. They chose to go to their rooms and have their conversation and prayers by themselves. There did not seem to be any opportunity to break down the prejudice that was so firm and determined, no chance to remove the misunderstanding in regard to myself, my son, and E. J. Waggoner and A. T. Jones.--Manuscript 24, 1888 (see also Selected Messages 3:171-173). 3BIO 405 3 From morning to morning Ellen White met with the workers, at times reading what she had written during the early hours as the Spirit of the Lord had been leading her mind. Regarding an early-morning workers' meeting, she reported: 3BIO 405 4 The remark was made, "If our views of Galatians are not correct, then we have not the third angel's message, and our position goes by the board; there is nothing to our faith." 3BIO 405 5 I said, "Brethren, here is the very thing I have been telling you. This statement is not true. It is an extravagant, exaggerated statement. If it is made in the discussion of this question I shall feel it my duty to set this matter before all that are assembled, and whether they hear or forbear, tell them the statement is incorrect. The question at issue is not a vital question and should not be treated as such."--Ibid. (see also Ibid., 3:174, 175). 3BIO 405 6 "Elder Waggoner," she reported, "had taken a straightforward course, not involving personalities, to thrust anyone or to ridicule anyone. He conducted the subject as a Christian gentleman should, in a kind and courteous manner."--Ibid. 3BIO 406 1 Ellen White felt she had done all that she could do in presenting the light the Lord had given her, and she thought to quietly withdraw from the conference (Ibid.). To do so would be in harmony with a predetermined course of action of which she wrote: 3BIO 406 2 I have pledged myself by a solemn vow to God that wherever this spirit of contempt and unkindness and want of love should exist, I would lay it out in clear lines before my brethren, show them the sinfulness of their course, and with decided testimony turn the current if possible. If I could not succeed, then I would withdraw myself from the meetings, for I am afraid to be in such gatherings lest I shall be leavened with the prevailing spirit.--Manuscript 21, 1888. 3BIO 406 3 But she discovered that this was not God's plan. She was not to be released from her responsibility to be there as His messenger. She recounted the experience: 3BIO 406 4 When I purposed to leave Minneapolis, the Angel of the Lord stood by me and said: "Not so: God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you." 3BIO 406 5 In solemn words the angel continued, opening up still further the true situation there at Minneapolis: 3BIO 406 6 "It is not you they are despising, but the messengers and the message I sent to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. 3BIO 407 1 "They have obscured their spiritual eyesight. They would not that God should manifest His Spirit and His power, for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent, they shall lie down in sorrow. 3BIO 407 2 Thus saith the Lord, "Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee." 3BIO 407 3 These words from God I have not dared to disregard.--Letter 2a, 1892. A Heart-Searching Appeal 3BIO 407 4 Not released, Ellen White remained. As she went before the workers in the early-morning meeting on Wednesday, October 24, she felt she must lay restraints aside and in the fear of God bear a bold message of reproof and rebuke. Writing of the experience, she declared, "Through the grace of Christ I experienced a divine compelling power to stand before my ministering brethren, in the name of the Lord, hoping and praying that the Lord would open the blind eyes. I was strengthened to say the words which my secretary took in shorthand."--Manuscript 24, 1888. What she said that Wednesday morning to the rather restricted group of ministers maybe read as the "Morning Talk," now appearing in A. V. Olson's Thirteen Crisis Years, pages 300-303. As she opened her address, she said in part: 3BIO 407 5 Now our meeting is drawing to a close, and not one confession has been made; there has not been a single break so as to let the Spirit of God in. 3BIO 407 6 Now I was saying what was the use of our assembling here together and for our ministering brethren to come in if they are here only to shut out the Spirit of God from the people? We did hope that there would be a turning to the Lord here. Perhaps you feel that you have all you want. 3BIO 407 7 I have been awake since two o'clock and I have been praying, but I cannot see the work making the advancement that I wish I could. I have been talking and pleading with you, but it does not seem to make any difference with you.... 3BIO 407 8 I never was more alarmed than at the present time. Now, I have been taken down through the first rebellion, and I saw the workings of Satan and I know something about this matter that God has opened before me, and should not I be alarmed?--Manuscript 9, 1888 (see also Olson, op. cit., p. 300). 3BIO 408 1 Never before had she spoken so boldly to this group of responsible workers. She felt that souls and the future of the cause of God were at stake, for before her were the men who would be leading the church in the days to come. After speaking for some time, she closed her solemn remarks, stating: 3BIO 408 2 This investigation must go forward. All the object I had was that the light should be gathered up, and let the Saviour come in. 3BIO 408 3 I don't expect my testimony is pleasing, yet I shall bear it in God's fear. God knows there is a preparation going on here to fit these ministers for the work, and unless we are converted God does not want us.... These truths will stand just as long as time shall last. You want the eyesalve that you can see, and Jesus will help you if you will come to Him as little children. May God help us to seek Him with all our hearts.--matter that God has opened before me, and should not I be alarmed?--Ibid. (see also Olson, op. cit., pp. 302, 303). 3BIO 408 4 In the heart of this earnest appeal she made a statement that must have startled her hearers: 3BIO 408 5 If the ministers will not receive the light, I want to give the people a chance; perhaps they may receive it. God did not raise me up to come across the plains to speak to you and you sit here to question His message and question whether Sister White is the same as she used to be in years gone by. I have in many things gone way back and given you that which was given me in years past, because then you acknowledged Sister White was right. But somehow it has changed now, and Sister White is different. Just like the Jewish nation.... 3BIO 408 6 There is the danger God has shown me that there would be a deceitful handling of the Word of God. I have been shown that when debaters handle these truths, unless they have the Spirit of God, they handle them with their own efforts. They will, by making false theories and false statements, build up a structure that will not stand the test of God. This is what the Lord has shown me.--Ibid. (see also Olson, op. cit., pp. 301,302). The Conference Session Closes on the Upbeat 3BIO 409 1 From a letter written Sunday, November 4, to Mary White, a little glimpse is given of the closing days of the General Conference session of 1888. It was the last day of the meeting: 3BIO 409 2 Our meeting is closed. I have on last Sabbath [November 3] given my last discourse. There seems to be considerable feeling in the congregation for the first time. I called them forward for prayers, although the church was densely packed. Quite a number came forward. The Lord gave me the spirit of supplication, and His blessing came upon me. 3BIO 409 3 I did not go out to meeting this morning. This has been a most laborious meeting, for Willie and I have had to watch at every point lest there should be moves made, resolutions passed, that would prove detrimental to the future work. [One resolution that was urged would have restricted the theological teachings at battle creek college to only what had been taught in years past.] 3BIO 409 4 I have spoken nearly twenty times with great freedom and we believe that this meeting will result in great good. We know not the future, but we feel that Jesus stands at the helm and we shall not be shipwrecked. My courage and faith has been good and has not failed me, notwithstanding we have had the hardest and most incomprehensible tug of war we have ever had among our people. The matter cannot be explained by pen unless I should write many, many pages; so I had better not undertake the job.--Letter 82, 1888. (Italics supplied.) 3BIO 409 5 This she did shortly after the session closed, in the 26-page statement "Looking Back at Minneapolis" (Manuscript 24, 1888), a major portion of which appears in Selected Messages 3:163-177. After reporting in her letter to Mary that O. A. Olsen had been elected president of the General Conference, and that S. N. Haskell was to serve until Olsen could move from Europe back to the United States, she continued: 3BIO 409 6 I cannot tell what the future may reveal, but we shall remain for about four weeks in Battle Creek and get out a testimony that should come out just now without delay. Then we can see how matters are moving at the great center of the work. We are determined to do all we can in the fear of God to help our people in this emergency.--Letter 82, 1888. 3BIO 410 1 By several expressions in this letter to Mary it is clear that when the meeting at Minneapolis broke up, the way lines would fall was not then seen but would be determined by what was in the hearts of individual ministers. This would not be known until there was a firming up and personal decisions made. W. C. White's Appraisal 3BIO 410 2 On the Friday before the session was to close, W. C. White took time to write to Smith Sharp, a minister working in Topeka, Kansas: 3BIO 410 3 We are just at the close of another General Conference, and in a few days, the delegates will be scattered to their respective fields, and another year's work begun. 3BIO 410 4 This has been a very interesting conference, and although not accompanied with all that peace and harmony that sometimes has been manifest, it is perhaps as profitable a meeting as was ever held, for many important principles were made prominent, and some conclusions arrived at, that will be of great value, as they may influence our future work. Many go forth from this meeting determined to study the Bible as never before, and this will result in clearer preaching. 3BIO 410 5 As you have no doubt noticed in the Bulletin, many advance steps have been taken as to our foreign missions, also some good moves for the advancement of the work in the South.--WCW to Smith Sharp, November 2, 1888. 3BIO 410 6 In another letter, written a month later to O. A. Olsen, newly elected president of the General Conference, who was not present at Minneapolis, W. C. White described the interesting and somewhat baffling conference session: 3BIO 410 7 In many respects this conference was a peculiar one. I suppose that many of your friends have written to you about it. There were some features of it that I could not understand, and some other features which I thought I could understand, that are not very pleasant to write about. Certain influences had been working for some time which culminated at this meeting in a manifestation of a spirit of pharisaism. So Mother named it. 3BIO 411 1 The delegates at the close of the meeting carried away very different impressions. Many felt that it was one of the most profitable meetings that they ever attended; others, that it was the most unfortunate conference ever held. Some who left the meeting before it closed carried highly colored reports to Battle Creek and other places, of quite a discouraging character. Mother has met this spirit, and rebuked it at every turn, and there is quite a change in the aspect of matters in this State [Michigan]. 3BIO 411 2 Mother is now getting out Testimony No. 33, which I trust will let in considerable light. Yesterday was her sixty-first birthday, and although quite feeble when she left California, she is now quite strong and is doing lots of work.--WCW to O. A. Olsen, November 29, 1888. W. C. White Acting General Conference President 3BIO 411 3 Shortly after the workers got back to Battle Creek, the newly elected General Conference Committee of seven turned to W. C. White with the request that he serve as acting president until Olsen could close up his work in Norway and move his family to Battle Creek. Olsen's term was for one year, and he reached the United States in time to serve out the last six months. The newly elected committee was made up of O. A. Olsen, S. N. Haskell, R. M. Kilgore, E. W. Farnsworth, Dan T. Jones, R. A. Underwood, and W. C. White. 3BIO 411 4 Neither Butler nor Smith was returned to the committee each had served on for so many years. Butler, in broken health, retired in Florida, and Smith continued as editor of the Review and Herald. Within a few years both men saw the mistake they had made in regard to their attitude to the truths brought to the front at Minneapolis. Both made heartfelt confessions; both regained the confidence of Ellen White and of their brethren; both served the cause they loved so well. 3BIO 411 5 Facing the somewhat new panel of leaders were challenging situations, with some uncertainties as to just what the future held. The Story that Contemporary Records Tell 3BIO 412 1 In her statement "I cannot tell what the future may reveal," made on the day the conference session in Minneapolis closed, Ellen White suggests a question for which only time could supply the answer--"What would be the fruitage of the contest over the matter of the vital truth of righteousness by faith?" Two lines of documentation are available today in which we may seek the answer: One, more commonly available and perhaps the most dramatic, consists of the messages of counsel and reproof to those, largely in Battle Creek, who made up a hard core of resistance, and to several conference presidents. From this source, somewhat extensive in volume and severe in its terminology, the impression of truth rejected is easily reached. 3BIO 412 2 The other line of documentation, less bold in its impact but more representative of the overall situation, is found in (1) the records of meetings held in the churches; (2) the responses to the message; (3) steps taken by the General Conference Committee keeping Jones and Waggoner to the front as the leading Bible exponents in the church through the decade following Minneapolis; (4) a close scrutiny of all E. G. White statements touching on the matter; and (5) the testimony offered by those who gained great blessings at Minneapolis through the acceptance of the message. Of such there were not a few. One can assess somewhat the feel of favorable reaction represented by the testimony of one witness: 3BIO 412 3 My father [W. S. Hyatt] frequently rehearsed to me the great spiritual revival that took place among the ministers at that meeting, and he personally shared in that revival. It has always been my understanding that while a few of the workers failed to accept and understand the principles of righteousness by faith at that time, yet the great majority of the workers accepted it and entered into a new experience. A number of them showed their sincerity by being rebaptized; among them was my father. I believe that that experience my father gained at Minneapolis followed him in his work through the rest of his lifetime.--DF 189, W. S. Hyatt statement, October 19, 1960. 3BIO 412 4 Perhaps the true attitude of the church and its leaders toward Jones and Waggoner after the 1888 conference session is best reflected by the invitations extended to these two men to conduct Bible studies in the General Conference sessions held during the next ten years. It must be remembered that the General Conference Committee was responsible for planning General Conference sessions and choosing the speakers. The church organization had many able preachers. The choices made reveals the sentiments of church leaders. Here is the historical picture: 3BIO 413 1 In 1889 Jones took the eight o'clock daily Bible study and spoke on righteousness by faith. Waggoner also addressed the conference. 3BIO 413 2 In 1891 seventeen Bible studies were recorded in the General Conference Bulletin. All but one of these were given by Waggoner. 3BIO 413 3 In 1893 Jones gave twenty-four consecutive Bible studies, which were published in the General Conference Bulletin. 3BIO 413 4 In 1895 twenty-six consecutive studies by Jones were recorded. 3BIO 413 5 In 1897 nineteen Bible studies were given by Waggoner and eleven by Jones. One man spoke on consecutive mornings, the other on consecutive afternoons. A large part of the Bulletin is made up of the reports of their thirty studies. 3BIO 413 6 In 1899 Waggoner gave three studies and Jones seven. 3BIO 413 7 It is clear that the rank and file of workers and laity alike respected and appreciated the men through whom light came at Minneapolis, and benefited from their earnest ministry of the Word. It is clear also that unprecedented opportunity was given for the presentation of whatever messages burdened their hearts. 3BIO 413 8 In 1897 Jones was elected editor of the Review and Herald, a position he held for four years. During this time, Smith took a second place on the editorial staff. Righteousness by Faith Defined 3BIO 413 9 In answer to the question as to why, with the message of righteousness by faith being so important, did not Ellen White devote a book to the subject, it might be said that while it is the basis of salvation, it is a very simple matter and one that springs out here and there all through her articles and books. [Three well-balanced compilations of E. G. White materials set forth the precious truth of righteousness by faith as taught in her writings: Christ Our Righteousness, Compiled by A. G. Daniells and published in 1928; and two compilations issued by the Ellen G. White Estate, a fifty-page section, "Christ Our Righteousness," in Selected Messages, Book 1, published in 1958, and the 122-page Faith and Works, published in 1979.] She summed it up in a testimony written May 1, 1895, addressed to the Battle Creek church: 3BIO 414 1 The Lord in His great mercy sent a most precious message to his people through Elders Waggoner and Jones. His message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel's message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.... 3BIO 414 2 The efficacy of the blood of Christ was to be presented to the people with freshness and power, that their faith might lay hold upon its merits.... 3BIO 414 3 Unless he makes it his life business to behold the uplifted Saviour, and by faith to accept the merits which it is his privilege to claim, the sinner can no more be saved than Peter could walk upon the water unless he kept his eyes fixed steadily upon Jesus. 3BIO 414 4 Now it has been Satan's determined purpose to eclipse the view of Jesus, and lead men to look to man, and trust to man, and be educated to expect help from man. For years the church has been looking to man, and expecting much from man, but not looking to Jesus, in whom our hopes of eternal life are centered. Therefore God gave to His servants a testimony that presented the truth as it is in Jesus, which is the third angel's message, in clear, distinct lines.--Letter 57, 1895 (see also Testimonies to Ministers and Gospel Workers, 91-93). A Personal and Frail Experience 3BIO 414 5 The key phrase in the above quotation is "Unless he makes it his life business to behold the uplifted Saviour." First, it is a personal matter; only by individually beholding Jesus and laying claim upon the promised merits of a risen Saviour can the experience be enjoyed. Second, the experience is one that must be renewed daily and maintained by keeping the eyes on Jesus. It can be had and enjoyed today, and lost tomorrow. A. W. Spalding put it well as he wrote of the 1888 experience: 3BIO 415 1 Justification by faith, the foundation truth of salvation through Christ, is the most difficult of all truths to keep in the experience of the Christian. It is easy of profession, but elusive in application.--Origin and History, vol. 2, p. 281. 3BIO 415 2 Ellen White, in one way or another, reminded those who listened to her discourses, and who read her books and articles, of the vital place this experience held in character building, in daily victorious living, and in salvation. As noted, the Minneapolis experience did not become a fetish with her. In fact, the experience of living the life of righteousness by faith may be had with no reference to or knowledge of the struggle at Minneapolis in 1888, with its animosities and bitterness. 3BIO 415 3 Nor need its precious elements, easily within the grasp of both the primitive believer and the most profound scholar, be lost for the lack of complicated formulas or definitions. Ellen White hinted at this in a statement written in 1891. 3BIO 415 4 Many commit the error of trying to define minutely the fine points of distinction between justification and sanctification. Into the definitions of these two terms they often bring their own ideas and speculations. Why try to be more minute than is Inspiration on the vital question of righteousness by faith? Why try to work out every minute point, as if the salvation of the soul depended upon all having exactly your understanding of this matter? All cannot see in the same line of vision.--Manuscript 21, 1891 (see also The SDA Bible Commentary, Ellen G. White Comments, on Romans 3:24-28,p. 1072). 3BIO 415 5 The events of late 1888 and the few years that followed reveal the story of the fruitage of the momentous meeting held in Minneapolis. ------------------------Chapter 32--(1888-1889) Taking the Message of Minneapolis to the Churches 3BIO 416 1 With mixed emotions Ellen White traveled from Minneapolis to Battle Creek following the General Conference session. Her heart rejoiced with the precious revived truth of Christ our righteousness. Somewhat fearfully, however, she pondered what to expect in the attitude of the leaders residing in Battle Creek to whom the people looked. She did not have to wait long for the answer. 3BIO 416 2 After an absence she would customarily fill the pulpit in the Tabernacle on her first Sabbath back in the city. This she was now invited to do. Two local elders from the church called on her Sabbath morning to inquire what her subject would be. Understanding well the intent of the question, she replied that this was a matter best left between her and the Lord. She urged the men to invite also A. T. Jones to speak soon in the Tabernacle. They replied they would have to check with Uriah Smith. "Then do this at once," Ellen White urged, "for time is precious and there is a message to come to this people and the Lord requires you to open the way."--Manuscript 30, 1889. 3BIO 416 3 It was now clear that those whose hearts were fired with the light revived at Minneapolis would have to work around the prejudice of some of the leaders who had long resided in Battle Creek, and take the message to the churches. Even the church paper, the Review and Herald, would be of but little help under the circumstances. 3BIO 416 4 And take it to the churches Ellen White and A. T. Jones did. Both began in the pulpit of the Battle Creek Tabernacle. In the normal order of things, meetings of one kind or another were held in the local conferences through the coming months. Further, by special arrangement of the General Conference Committee, three institutes were held during the spring and summer. The General Conference session late in October climaxed activities for the year. In a unique three-page statement near the close of 1889, Ellen White summarized in sweeping terms a review of her activities between the two General Conference sessions, 1888 and 1889. Her Resume of Labors Through 1889 3BIO 417 1 After the General Conference [of 1888] I journeyed to Battle Creek and commenced labor in Battle Creek. Visited Potterville [Michigan], by invitation, to attend the State ministers' meeting [November 22-27]. Returned to Battle Creek, and the same week felt urged by the Spirit of God to go to Des Moines, Iowa. Attended the Iowa ministers' meeting [November 29 to December 5]; spoke six times. 3BIO 417 2 Returned to Battle Creek and labored in speaking to the institutions in this place, the Sanitarium, especially during the Week of Prayer [December 15-22] in the early morning. I also spoke on other occasions to patients and helpers. Spoke to the workers in the office of publication. Spoke in the Tabernacle. 3BIO 417 3 Attended the South Lancaster meeting [beginning January 10]. Spoke there eleven times. Stopped on our way to Washington, D.C., and spoke in the evening to a goodly number assembled in the Brooklyn Mission. Spoke six times in Washington. Spoke on our returning route one evening in Williamsport. Spent Sabbath and first day in [Syracuse] New York. Spoke three times and was several hours in important council. 3BIO 417 4 Returned to Battle Creek [February 4] and labored earnestly. Attended two weeks' meeting in Chicago [March 28-April 8] [The Review and Herald, May 7, 1889]. Spoke there many times. Returned to Battle Creek, attended special meeting for ministers in Battle Creek, and spoke several times. Continued to labor in Battle Creek until the Kansas camp meeting; was three weeks in that workers' meeting [May 7 to 21] and camp meeting [May 21-28]. Labored to my utmost strength to help the people assembled. Attended meeting at Williamsport June 5-11. Spoke ten times, including morning meetings. 3BIO 418 1 Attended camp meeting in [Rome] New York [June 11-18] and labored as God gave me strength. Returned worn and exhausted to Battle Creek and was obliged to refrain from speaking for a time. Attended camp meeting at Wexford, Michigan [June 25-July 2], and the Lord strengthened me to speak to the people. After the meeting I was again prostrated through over labor. 3BIO 418 2 Attended the camp meeting in Kalamazoo [Michigan, August 13 to 20], and the Lord strengthened me to speak and labor for the people. Returning home to Battle Creek, I was again prostrated, but the Lord helped me. I attended the meeting in Saginaw [Michigan, August 27 to September 3], and to the praise of God He raised me above my feebleness, and I was made strong when before the people. 3BIO 418 3 After the meeting I was again greatly prostrated but started on my journey to attend camp meeting in Colorado [September 10-17]. The Lord greatly blessed me in these meetings as I bore my testimony. I then continued my journey to California. 3BIO 418 4 I spoke twice to the people in Healdsburg. Attended Oakland meeting and was very sick, but the Lord raised me up and strengthened me with His Spirit and power, and I spoke to the people eight times and several times before committees and ministers and in morning meetings. Then I came across the Rocky Mountains to attend the [1889] General Conference.--Manuscript 25, 1889. Michigan State Meeting at Potterville 3BIO 418 5 The Michigan State meeting convened in late November, 1888, opening on Thursday, November 22 and extending to Tuesday, November 27. I. D. Van Horn, conference president and longtime acquaintance of Ellen White, invited her to attend. This she did, speaking five times. In his report Van Horn, who had been with ministers at Minneapolis who had treated lightly the presentations made there, often with jesting, reported: 3BIO 418 6 From the very first, a deep feeling of solemnity rested upon all, and no manifestation of levity or lightness was shown at any time. Sister White was with us, and her clear testimony each day, evidently dictated by the Spirit of God, added much to the interest and power of the meeting. By this, a mold and character were given which will not soon be forgotten by those who were present. 3BIO 419 1 A. T. Jones was present a part of the time, and gave three discourses, two of which related to our nation, with the impending issues relating to church and state, and the warning--the third angel's message--that must be given by our people. Surely there is no time to idle away, for the crisis is right upon us; the battle must be fought and the victory won.--Ibid., December 11, 1888 3BIO 419 2 This was typical of many reports of important meetings held through 1889. The Blair amendment to the United States Constitution and the threat of Sunday laws that it posed was a prominent topic. The reception of the message of Minneapolis usually served as a dominant motivating influence, even though at times it was resisted initially. Much to Ellen White's disappointment, the resistance at the Potterville meeting was maintained to the end. Ellen White's Sixty-First Birthday 3BIO 419 3 But first, a brief interlude, as for a few hours seemingly ever-present concerns were laid aside for a celebration of Sister White's birthday. Monday morning, November 26, she spoke to the workers at Potterville, then took the train to Battle Creek. Soon she was settled in pleasant rooms at the Sanitarium. She reported in a letter to Mary: 3BIO 419 4 Soon after I arrived, all tired out with labor, sisters began to come in and I did not mistrust anything for some time, and at last learned that it was a little party of my old friends to celebrate my sixty-first birthday. We all took dinner which had been arranged at the Sanitarium. All passed off well and pleasantly. I was too thoroughly wearied out to enjoy the matter as I otherwise would.--Letter 82a, 1888. 3BIO 419 5 Urged by the Spirit of God, on Thursday she took the train for Des Moines, Iowa, to attend the six-day Statewide ministers' meeting; she spoke six times. The Remarkable Revival in Battle Creek 3BIO 420 1 It was just after this, in Battle Creek, that the real breakthrough came. J. O. Corliss, Jones, and Ellen White led out in the meetings of the Week of Prayer. It was scheduled from December 15 to 22--but it lasted a month. As the week opened, Ellen White, because of infirmities of the moment, dared not leave the Sanitarium. So she began her work there, with physicians, nurses, and the rest of the Sanitarium staff. Jones and Corliss held meetings at the Tabernacle, the publishing house, and the college. Reported Ellen White in the Review: 3BIO 420 2 The revival services held during the Week of Prayer and since that time have accomplished a good work in the Battle Creek church. Elders A. T. Jones, J. O. Corliss, and others took an active part in conducting the meetings. The principal topic dwelt upon was justification by faith, and this truth came as meat in due season to the people of God. The living oracles of God were presented in new and precious light.... 3BIO 420 3 The truth as it is in Jesus, accompanied by divine energy, has been brought before the people, and we have reason to praise God that it has been with marked effect upon the church. The work of deep heart searching has been gradually going forward. Many have sought the Lord with confession of sins and contrition of soul, and have been blessed and made joyful by the God of their salvation. Those who have hitherto been almost destitute of faith have discerned its simplicity, and have been enabled to lay hold of the promises of God.--The Review and Herald, February 12, 1889. 3BIO 420 4 The meetings held daily in the college were reported as intensely interesting, with the Spirit of the Lord working upon hearts. 3BIO 420 5 At the Sanitarium, Ellen White met with such members of the staff who could be freed from their duties each morning at five-thirty. "I had much freedom," she wrote, "in speaking to the workers from the various departments.... There were many whose minds had been clouded with doubt, but the light received from the explanation of Scripture encouraged their faith, while the truth was revealed to their minds and hearts in a light in which they had never before seen it."--Ibid. 3BIO 420 6 At the publishing house, meetings were held daily from twelve to one o'clock. As the week progressed and she gained strength, she was able to slip down and meet with the workers. Of her experience there, which refreshed her soul, she wrote: 3BIO 421 1 Many good testimonies were borne, and it made my heart glad to see those who had been connected with the publishing work for a period of thirty years rejoice as young converts rejoice in their first love. They expressed their gladness and gratitude of heart for the sermons that had been preached by A. T. Jones; they saw the truth, goodness, mercy, and love of God as they never before had seen it.... 3BIO 421 2 There were many who testified that they were free in the Lord--not free from temptations, for they had these to contend with every day, but they believed that their sins were forgiven. Oh, how we long to have every soul come out into the liberty of the sons of God!--Ibid. 3BIO 421 3 From day to day Ellen White spelled out in her diary many of the activities, and the progress that was made toward spiritual victory. 3BIO 421 4 Thursday at 5:00 P.M. I spoke to the college students. The Lord gave me the word which seemed to reach hearts. Professor Prescott arose and attempted to speak, but his heart was too full. There he stood five minutes in complete silence, weeping. When he did speak he said, "I am glad I am a Christian." He made very pointed remarks. His heart seemed to be broken by the Spirit of the Lord. I invited those who had not accepted the truth, and those who had not the evidence of their acceptance with God, to come forward. It seemed that the whole company were on the move.... 3BIO 421 5 Thursday night I spoke at the Tabernacle, and many bore precious testimonies that the Lord had forgiven their sins and given them a new heart. The words of truth spoken by Elder Jones had been blessed to their souls.--Manuscript 25, 1888. 3BIO 421 6 Sabbath was the last day of the Week of Prayer. Ellen White wrote: 3BIO 421 7 Elder Jones spoke in the forenoon with great freedom. The message the Lord has given him to bear has taken hold upon his soul and the souls of those who have heard and received the light which the Lord has given them. 3BIO 422 1 In the afternoon I spoke to the people and then there was a social meeting. Many confessed that they were much blessed during the Week of Prayer.--Ibid. 3BIO 422 2 But the revival was just well under way, and much the same program was continued. Sunday just before noon she was called down to the publishing house to address the workers at the noon hour. In the afternoon Jones spoke in the Tabernacle. Ellen White continues her account: 3BIO 422 3 In the evening, listened to another discourse from Brother Jones upon the love of God. Soul-stirring truths were uttered, and many in that large congregation were fed with the Bread of Life and their hearts were awakened to more earnest activity and zeal.--Ibid. 3BIO 422 4 About this time she declared: Wherever this message [righteousness by faith] comes, its fruits are good. A vigor and a vital energy are brought into the church, and where the message is accepted, there hope and courage and faith beam in the countenances of all those who open their eyes to see, their understanding to perceive, and their hearts to receive the great treasure of truth.--Manuscript 24, 1888. 3BIO 422 5 Such was the case in Battle Creek. Ellen White addressed herself to practical topics. On Sabbath, December 29, she arose early and engaged in prayer and reading, and in writing a discourse for the people: 3BIO 422 6 I spoke in afternoon from Isaiah 58 upon the Sabbath and the many ways the Lord could be robbed. Read in regard to robbing God in tithes and offerings. Called the people forward for prayers.--Manuscript 25, 1888. 3BIO 422 7 Sunday evening she spoke in the Tabernacle to a well-filled house, dwelling particularly on evil speaking and its sure results. 3BIO 422 8 All these sins of which we have been guilty must be removed, and all this robbery of God must be repented of and the rubbish removed from the door of the heart.... 3BIO 423 1 Brother Winslow was coming to the light. Said he had been to some whom he had wronged and made confession, and the Lord blessed him. Brother Lucas and his wife came forward and made confessions. Brother Lucas said he had not paid his tithes; he had robbed God of $500 which he would pay into the treasury in a short time. Our meeting continued until past ten o'clock. The Spirit of the Lord was working upon the hearts.--Ibid. 3BIO 423 2 The next day found Ellen White calling on several families in personal work, including Oren Frisbie and his wife and the Lucas family. Writing of it, she commented, "The Lord is certainly at work, subduing and purifying the hearts of all who choose to be fully on the Lord's side.--Ibid. She visited the Lucas family again on January 2, 1889, and noted in her diary: 3BIO 423 3 He has paid no tithe for two years and he was becoming a changed man in spirituality because he was robbing God. He gave me a note for the treasury of God for $571.50. He recounted up all the interest, and faithfully paid an honest tithe. Then he was happy.--Manuscript 17, 1889. 3BIO 423 4 Others were visited also, some giving their notes for withheld tithe, to be paid soon. Ellen White wrote to Mary on Sunday, January 6, picking up a letter she had started two weeks before: 3BIO 423 5 I have tried to get at it to finish this letter, but I could not do it. There would be private testimonies to write and many to counsel with and sometimes I have spoken at three different assemblies each day, but the Lord has wonderfully sustained me. The work of God is seen in our midst. Meetings have been held now four weeks and many souls have a true conversion. They say they never knew what the converting power of God was before. 3BIO 423 6 Sabbath, yesterday, was a precious day indeed. I talked to a full house, and the blessing of the Lord rested upon me in large measure, and the whole congregation was moved....Oh, what a changed atmosphere from four weeks ago. Jesus indeed was present.--Letter 83, 1889. 3BIO 423 7 In concluding her report of the victorious experience in the Review and Herald of February 12, she exclaimed: "May the good work begun in the Battle Creek church be carried onward and upward till every soul shall be consecrated, purified, refined, and fitted for the society of heavenly angels!" But this wish was not to see fulfillment, for some who had been at Minneapolis and had resisted the light given there still held back. 3BIO 424 1 The decision in response to light is a personal one, and some took the wrong course. Wrote Ellen White: 3BIO 424 2 The blessings of that Week of Prayer extended through the church. Confessions were made. Those who had robbed God in tithes and in offerings confessed their wrong and made restitution, and many were blessed of God who had never felt that God had forgiven their sins. All these precious fruits evidenced the work of God.... The Lord wrought in our midst, but some did not receive the blessing.--Manuscript 30, 1889. 3BIO 424 3 Ellen White and others rejoiced when, as the subject of righteousness by faith was presented at the various meetings through 1889, some of those who had taken a firm stand in resistance at Minneapolis saw their true condition, repented, and joined their brethren. 3BIO 424 4 But what of those who, in firm self-complacency, resisted light and truth in the face of clear evidence? They paid a price, of which Ellen White wrote later: 3BIO 424 5 I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram.--Letter 2a, 1892. The Revival at South Lancaster 3BIO 424 6 As S. N. Haskell announced the general meeting to be held at South Lancaster, Massachusetts, to open on Thursday, January 10, he stated that "the important interests to be considered make this meeting one of the most important, if not the most so, of any ever held in South Lancaster."--The Review and Herald, January 1, 1889. He enumerated the reasons why he believed this was so. First: "The important crisis that has been brought upon us as a people by the Sunday bill now before Congress": and second: "Another important consideration is the presence of Sister White." He spoke of the great value of her counsel and testimony "in a time like this." It was time also for the annual meeting of the South Lancaster Academy, and the New England Tract and Missionary Society would hold its general meeting. 3BIO 425 1 Wednesday evening, January 9, after a day filled with important interviews and the writing of "several important letters that could not be safely delayed" (Manuscript 17, 1889), Ellen White took the train at Battle Creek to meet the New England appointments. Arriving at South Lancaster early Friday afternoon, she found W. C. White already on the ground. She spoke at the Sabbath afternoon meeting. The church was well filled with Adventists who lived in the community, the students in the school, and delegates from Maine, Connecticut, Massachusetts, and other states (Ibid., March 5, 1889). In a report written for the Review and Herald, she disclosed her sentiments as she stood before the people that Sabbath afternoon: 3BIO 425 2 We realized that there was a work to be done in setting things in order, which man's best efforts could not accomplish without the aid of God. Our hearts were drawn out in earnest supplication to God that He would work in our behalf. We had a message of present truth for the people; and if they would place themselves in the channel of light, they would be prepared to do a work for others similar to the work that should be done for them.... 3BIO 425 3 On Sabbath afternoon, many hearts were touched, and many souls were fed on the bread that cometh down from heaven.--Ibid. 3BIO 425 4 Her address was an earnest appeal to be right with God. She declared: 3BIO 425 5 It is the privilege of everyone to say, "I will carry out my Captain's orders to the very letter, feeling or no feeling. I will not wait for a happy sensation, for a mysterious impulse. I will say, 'What are my orders? What is the line of my duty? What says the Master to me? Is the line of communication open between God and my soul? What is my position before God?'" Just as soon as we come into right relations to God, we shall understand our duty and do it; and we shall not think the good things we do entitle us to salvation. 3BIO 426 1 As she brought her soul-stirring address to a close she declared, "We are coming to a crisis, and I am in terror for our souls." She then asked some penetrating questions: 3BIO 426 2 Why is it that we find men leaving the faith? Are we in a position where we shall know what we believe, and shall not be shaken out? That souls leave the truth should not discourage us in the least, but only make us seek more earnestly for the blessing of God. 3BIO 426 3 It is not the education, or the talents, or the position of men, that is to save them. We are to be kept by the power of God through faith unto salvation. How do you stand before God today? The question is not, How will you stand in the day of trouble, or at some future time? but How is it with your soul today? ...We want a personal, individual experience today. Today, we want Christ abiding with us.--Ibid., April 9, 1889. 3BIO 426 4 This was the beginning of a revival that was to extend far beyond the scheduled dates for the convocation, with a response beyond all expectations, as well. Of this Ellen White reported: 3BIO 426 5 As our brethren and sisters opened their hearts to the light, they obtained a better knowledge of what constitutes faith. The Lord was very precious; He was ready to strengthen His people. The meetings continued a week beyond their first appointment. 3BIO 426 6 The school was dismissed, and all made earnest work of seeking the Lord. Elder Jones came from Boston, and labored most earnestly for the people, speaking twice and sometimes three times a day. The flock of God were fed with soul-nourishing food. The very message the Lord has sent to the people of this time was presented in the discourses. Meetings were in progress from early morning till night, and the results were highly satisfactory.... 3BIO 427 1 Both students and teachers have shared largely in the blessing of God. The deep movings of the Spirit of God have been felt upon almost every heart. The general testimony was borne by those who attended the meeting that they had obtained an experience beyond anything they had known before. They testified their joy that Christ had forgiven their sins. Their hearts were filled with thanksgiving and praise to God. Sweet peace was in their souls. They loved everyone, and felt that they could rest in the love of God.--Ibid., March 5, 1889. 3BIO 427 2 Truly the presenting of righteousness by faith yielded good fruit. Ellen White had participated in many revivals across the land and overseas, but of this experience at South Lancaster she wrote: 3BIO 427 3 I have never seen a revival work go forward with such thoroughness, and yet remain so free from all undue excitement. There was no urging or inviting. The people were not called forward, but there was a solemn realization that Christ came not to call the righteous, but sinners, to repentance. 3BIO 427 4 The honest in heart were ready to confess their sins, and to bring forth fruit to God by repentance and restoration, as far as it lay in their power. We seemed to breathe in the very atmosphere of heaven. Angels were indeed hovering around. 3BIO 427 5 Friday evening the social service began at five, and it was not closed until nine. No time was lost, for everyone had a living testimony to bear. The meeting would have continued hours longer, if it had been allowed to run its full course; but it was thought best to close at that time.--Ibid. 3BIO 427 6 Sabbath morning A. T. Jones spoke with "great power" (Manuscript 17, 1889), and in the afternoon Ellen White presented her message "with great freedom." She wrote: 3BIO 427 7 This was a most precious Sabbath to our souls. We felt that we were breathing in an heavenly atmosphere, and Christ was indeed found of all those who sought for Him. This is indeed a wonderful outpouring of the Spirit of God, testifying to us what the Lord is willing to do for His people who will believe in Jesus for themselves.--Ibid. 3BIO 427 8 Through Sunday the meetings continued with no diminishing of interest; the final meeting was held Monday morning. Revivals Across the Land 3BIO 428 1 As meetings were held through the spring and summer across the land, Ellen White and Jones labored as a team. This chapter opened with her summary of this work. No two meetings were alike. R. M. Kilgore, president of the Illinois Conference, in reporting the two-week-long convocation in Chicago, which grew out of the "State meeting," observed that "at the beginning of the meeting, darkness and lack of faith seemed to close up the avenues by which the Spirit of God could operate upon our minds."--Ibid., May 7, 1889. At Minneapolis he had hesitated about receiving the light that was caused to shine there. Not until midway in the Chicago meetings did the tide turn. Ellen White described this in a letter to Willie: 3BIO 428 2 There began to be a break on Thursday [April 4], and on Friday the meetings were excellent, but oh, how hard it was to educate the people to look away from themselves to Jesus and to His righteousness. A continuous effort has had to be put forth.--Letter 1, 1889. 3BIO 428 3 She wrote of the effort called for to aid the people--in this case mostly ministers--to reach out by faith and cling to the righteousness of Christ. 3BIO 428 4 We have been earnestly and steadily at work to encourage faith in our brethren. This seemed to be as difficult as to teach a child to take its first steps alone.--Letter 85, 1889. 3BIO 428 5 Now that the enlightenment of the Spirit of God has come, all seem to be learning fast; but at first the lessons presented seemed strange and new, and their hearts and minds could not take them in. More real good could now be accomplished in one day than in one full week before, because they have now opened their hearts to Jesus, and He is abiding with them. All regret that they have been so long ignorant of what constituted true religion. They are sorry that they have not known that it was true religion to depend entirely upon Christ's righteousness, and not upon works of merit.--Letter 1, 1889. 3BIO 429 1 In this letter she names some of the ministers who experienced a turnaround in their experience: Ballenger, Tate, and the conference president, Kilgore. "He talks things right out," she reported to Willie: 3BIO 429 2 He weeps and rejoices. He says he has had a new conversion, that his eyes are opened, that he no longer sees men as trees walking in his religious experience, but that he sees clearly that it is Christ's righteousness that he must rely upon or he is a lost man.--Ibid. 3BIO 429 3 As Kilgore wrote his report of the meeting for publication in the Review and Herald, he penned these words: 3BIO 429 4 The labors of Sister White and Elder Jones were highly appreciated by our brethren. The clear and forcible elucidation of the truth of justification by faith, as set forth by Brother Jones, was truly meat in due season. As Christ was lifted up in all His attributes of love and mercy for poor sinners, we were drawn nearer to Him; and from faith to faith, we were enabled to see new beauties and glories in the great plan of human redemption. The righteousness of God's law and the exalted character of Jesus Christ made us all sensible that sin had wrought ruin in the human family and rendered sinners wholly unable to rescue themselves. 3BIO 429 5 Sister White labored hard for the best good of all present; and we have never seen her present her testimony with more power than at this time.--The Review and Herald, May 7, 1889. 3BIO 429 6 Such victories brought joy to Ellen White's heart. The Sabbath meetings she felt were especially precious, and wrote: "From the commencement of the Sabbath to its close it was a day of especial blessing, and it forms one of the most precious pictures that I have to hang in memory's hall to look upon with delight and rejoicing. Good is the Lord and greatly to be praised."--Letter 1, 1889. The Williamsport Camp Meeting 3BIO 429 7 Thursday night, May 30, Ellen White, accompanied by Sara McEnterfer, boarded the train in Battle Creek bound for Williamsport, Pennsylvania, where the camp meeting was to open Tuesday, June 4. Because of heavy rains, the train moved slowly. They had expected to reach Williamsport the next afternoon at five o'clock, but they could soon see that this objective could not be met. Bridges had been swept away and roads washed out by the Johnstown Flood. When they reached Elmira, New York, they were advised to give up their journey. 3BIO 430 1 But neither Ellen nor Sara was easily dissuaded. They were determined to go as far as possible, hoping that the reports concerning the conditions of travel were exaggerated. At Canton, some forty miles from Williamsport, their car was switched onto a side track because of a washout; they spent the Sabbath there in a hotel. Determined to get through, Ellen and Sara put their heads together and left no stones unturned in their attempts to find a way. Traveling by carriage part of the way and walking part of the way, they compassed the forty miles in four days, in a hair-raising venture described in her report in The Review and Herald, July 30, 1889. One interesting feature was the manner in which she was sustained physically. She reported: 3BIO 430 2 We were obliged to walk miles on this journey, and it seemed marvelous that I could endure to travel as I did. Both of my ankles were broken years ago, and ever since they have been weak. Before leaving Battle Creek for Kansas, I sprained one of my ankles, and was confined to crutches for some time; but in this emergency I felt no weakness or inconvenience, and traveled safely over the rough, sliding rocks. 3BIO 430 3 At one point they waited for three hours as, at their direction, a raft was constructed upon which to ferry the carriage in which they traveled across a swiftly flowing stream. A small boat pulled it across, the horses swam the stream, and the two lady travelers were rowed across. Then they continued their journey by horse and carriage. The destruction reminded Ellen White of what is to come in the last days, and encouraged her to be even more diligent in preparation for that day. Her report in the Review closes with these words: 3BIO 430 4 We arrived at Williamsport at three o'clock Wednesday afternoon. The experience and anxiety through which I passed on this journey greatly exhausted me in mind and body; but we were grateful that we had suffered no serious trouble, and that the Lord had preserved us from the perils of the land, and prospered us on our way. 3BIO 431 1 When they reached the town they were told that the campground had been flooded out and that the tents had been taken down. Actually, they found the tents had been moved to higher ground and the meeting was in progress. 3BIO 431 2 While it was a difficult meeting to get to, it was an easy meeting to work in. Wrote Ellen White: 3BIO 431 3 The Lord had a work for me to do at Williamsport. I had much freedom in speaking to the brethren and sisters there assembled. They did not seem to possess a spirit of unbelief and of resistance to the message the Lord had sent them. I felt that it was a great privilege to speak to those whose hearts were not barricaded with prejudice and evil surmising. My soul went out in grateful praise that, weary and exhausted as I was, I did not have to carry upon my heart the extra burden of seeing brethren and sisters whom I loved unimpressed and in resistance of the light that God had graciously permitted to shine upon them. 3BIO 431 4 I did not have to set my face as a flint, and press and urge upon them that which I knew to be truth. The message was eagerly welcomed; and although I had to speak words of reproof and warning, as well as words of encouragement, all were heartily received by my hearers.--Ibid., August 13, 1889. 3BIO 431 5 Ellen White spoke thirteen times at the Williamsport camp meeting, including the early-morning meetings. 3BIO 431 6 She worked her way west in the late summer to Colorado and then to California. After the camp meeting in Oakland she hastened back to Battle Creek for the General Conference session, which opened Friday morning, October 18. The 1889 General Conference Session 3BIO 431 7 Carefully Ellen White watched developments at the 1889 General Conference session. When the meeting was well along she was ready to report her observations: 3BIO 432 1 We are having most excellent meetings. The spirit that was in the meeting at Minneapolis is not here. All moves off in harmony. There is a large attendance of delegates. Our five o'clock morning meeting is well attended, and the meetings good. All the testimonies to which I have listened have been of an elevating character. They say that the past year has been the best of their life; the light shining forth from the Word of God has been clear and distinct--justification by faith, Christ our righteousness. The experiences have been very interesting. 3BIO 432 2 I have attended all but two morning meetings. At eight o'clock Brother Jones speaks upon the subject of justification by faith, and great interest is manifested. There is a growth in faith and in the knowledge of our Lord and Saviour Jesus Christ. There are quite a number who have not had an opportunity to hear upon this subject before, but they are taking it in, and are being fed with large morsels from the Lord's table. 3BIO 432 3 The universal testimony from those who have spoken has been that this message of light and truth which has come to our people is just the truth for this time, and wherever they go among the churches, light, and relief, and the blessing of God is sure to come in. We have a feast of fat things, and when we see souls grasping the light we are rejoiced.--Manuscript 10, 1889 (see also Selected Messages 1:361, 362). 3BIO 432 4 What she wrote to Mary White, on Tuesday, October 29, is significant in its portrayal of this experience and of the attitude of the ministers present: 3BIO 432 5 We are having a good meeting. There seems to be no dissension. The testimonies which have been borne by ministers are that the light that came to them at Minneapolis and during the past year has been highly appreciated and they will walk in the light. They have seen more of the blessedness of the truth and the love of Jesus than ever before in their lives. That success has attended their labors during the past year as never before and they enjoyed the presence and the love of God in large measure. This has been the testimony borne and the meetings are excellent. 3BIO 432 6 At the same time there are a number who apparently stand where they did at Minneapolis. Oh, that God would work mightily for His people and scatter the clouds of darkness and let the sunlight of His glory in. 3BIO 433 1 I am much pleased with the meeting. Thus far, not one voice of opposition is heard. Unity seems to prevail.--Letter 76, 1889. 3BIO 433 2 Two days later she wrote Mary: "Our meetings are crowded in thick and fast. We see in five o'clock meetings and in eight o'clock meetings many tokens for good. The testimonies are of altogether a different character than they have been in any conference we have had for some time. I do long for the work to go deep and I believe it is."--Letter 77, 1889. Speaking of the manner in which the Lord had blessed her, she wrote: 3BIO 433 3 I am much better in health than I have been for years. After I came home, I was very weary; but I was lifted up above my infirmities and am real well. Praise the name of the Lord. I look to the Lord and trust in Him. He has done all things well.--Ibid. E. G. White Review Articles Tell The Story 3BIO 433 4 Fifteen of the thirty-one E. G. White articles appearing in the Review and Herald for the first nine months of 1889 are stenographic reports of her addresses given throughout this period of special labor. These, together with her five reports of the convocations, carried the benefits of her arduous work to the church generally. 3BIO 433 5 Some today ask why this movement in the church, emphasizing the subject of righteousness by faith, did not usher in the "loud cry." In answer, it might be suggested that the polarization of attitudes militated against such an advance. Further, that which proved to be so great a blessing to many individuals could easily be allowed to slip away if the recipient failed to renew daily the precious experience. With many, the righteousness by faith message brought a turning point in their experience, lifting them to an enduring, victorious life. The numerous articles E. G. White published in the journals of the church and the E. G. White books published from 1888 onward, especially Steps to Christ (1892), The Desire of Ages (1898), and Christ's Object Lessons (1900), kept the theme of "Christ our righteousness" before Seventh-day Adventists and the world. ------------------------Chapter 33--(1888-1889) Advances in Book Production 3BIO 434 1 Should a new Adventist seek to purchase, in 1885 (the year Ellen White went to Europe), all the E. G. White books available, he would be able to secure the following: 3BIO 434 2 Early Writings, an 1882 republication of the first three E. G. White books issued in the 1850s. 3BIO 434 3 The Spirit of Prophecy, volumes 1-4, which told the great controversy story. The first three were four-hundred-page books, and the fourth, five hundred pages. 3BIO 434 4 Testimonies for the Church, volumes 1-4, a reprint of thirty testimony pamphlets issued between the years 1855 and 1881 in four volumes of about seven hundred pages each. 3BIO 434 5 Two Testimony pamphlets, Numbers 31 and 32. 3BIO 434 6 Sketches From the Life of Paul, a 334-page volume. 3BIO 434 7 Older Adventists might have had the little Spiritual Gifts,, Volumes I-IV, the forerunners of the Spirit of Prophecy series. The second volume is a biographical work issued in 1860. They might also have had How to Live, comprising six pamphlets on health, each with one feature article from Ellen White and the balance, related material selected and compiled by her; and a sixty-four-page pamphlet, Appeal to Mothers. 3BIO 434 8 At this time a far-reaching concept was emerging, with the use of The Great Controversy, volume 4 of the Spirit of Prophecy series, being successfully introduced by colporteurs to the general public. It was a popular book; ten printings of five thousand each had come from the presses of the Review and Herald and the Pacific Press in four years' time. In 1886 its popularity was enhanced by the introduction of twenty-two illustrations, and it was printed on a larger page size. This, the sixth printing of the book, met with gratifying sale to the general public. Such a response broadened the vistas as to what could be done with the E. G. White books dealing with the controversy story. Attention was next focused on volume 1, which covered Old Testament history to the time of Solomon. 3BIO 435 1 Then there were the two volumes on the life of Christ in the heart of the four-volume Spirit of Prophecy set. From these was developed a single volume, translated and published in Danish-Norwegian, French, and German. Produced by the Review and Herald, it was an attractive colporteur book and enjoyed a good sale in Europe as well as in America. In this period of expanding concepts, there was some talk of issuing it in the English language, but this was not done, possibly because the book seemed to need some expansion in the area that dealt with the earlier years of Christ's ministry. 3BIO 435 2 When Ellen White and her son went to Europe, it was with the thought that if she should be detained there, volume 1 of the Spirit of Prophecy would be enlarged and adapted for the reading of the general public. When it was ascertained that the sojourn would be extended, Marian Davis was called to Basel to assist Ellen White in this and other projects. The objective was to make volume 1 similar in scope and format to the upgraded volume 4, The Great Controversy. The subjects of some of Ellen White's sermons in Basel reflected her application to this phase of Bible history. 3BIO 435 3 But not until late 1886 was Ellen White able to undertake seriously the revising and enlarging of this volume, working toward what is known today as Patriarchs and Prophets. Through January, February, and March, 1887, this work continued with intensity, with the hope that the revised and enlarged book could be ready for sale by Christmas. But plans took a sudden change. Attention Turned to the Great Controversy 3BIO 435 4 The upgraded five-hundred-page Great Controversy was enjoying an escalating sale. This led C. H. Jones, manager of the Pacific Press, to write Ellen White and her son, in Europe, pointing out the need of new printing plates. This would call for a resetting of the type for the book. 3BIO 436 1 The call for new typesetting put into motion a study of the text, with a contemplation of enlarging the book. Although at the time of writing, Ellen White had somewhat in mind that the book could reach beyond the ranks of Seventh-day Adventists, yet the terminology, and in some cases the content, was geared largely to Adventists. Now with the book being distributed by colporteurs to the general public, some adaptation of wording seemed desirable. Added to this was the fact that in Europe she was in the midst of Reformation history, a subject that bore heavily on the contents of the book. Moreover, the book was currently being translated into French and German. The combined elements called for a switch in plans for literary work in Basel. Volume 1 was laid aside, and a concentrated effort was made on volume 4. 3BIO 436 2 Study of the volume took on double objectives: to improve the book for a broader reading public, and to aid translators in obtaining a grasp of the finer meanings of the author. The fact that plans had already been set for Ellen White's return to the United States in late summer led to a hastening of this work. An Enlightening Experience 3BIO 436 3 On May 18, in a letter to C. H. Jones, manager of the Pacific Press, W. C. White wrote an enlightening account of what took place in Basel: 3BIO 436 4 At last we are able to send you the corrected copy for the first four chapters of volume 4. About the time that your letter came about resetting it, we were pressing the matter of having it translated into the French and German.... I proposed that the translators and proofreaders of both the French and German, with Brother and Sister Whitney, and Marian and myself, should meet every day, and read, and discuss a chapter. By this means the translators would get the spirit of the work, and would translate better, and the proofreaders, also having a part in this reading, would be prepared to detect the errors in the first reading, instead of the last one, as is often the case now. 3BIO 436 5 We carried the work through, although it cost a great effort. As we read, we found some things that were figurative expressions that were hard to translate, and other things that were easy to be understood by the class of people to whom it was at first thought that the book would go, expressions familiar to Adventists, and those who had heard their preaching, but which must be very blind to the ordinary reader, not especially familiar with religious phrases. 3BIO 437 1 Again, we found parts of the subject that were very briefly treated, because the reader was supposed to be familiar with the subject. Mother has given attention to all of these points, and has thought that the book ought to be so corrected, and enlarged, as to be of the most possible good to the large number of promiscuous readers to whom it is now being offered. And she has taken hold with a remarkable energy to fill in some parts that are rather too brief.--A-2 WCW, p. 245. 3BIO 437 2 In the 1884 book, chapter five, "Early Reformers," devoted a little more than three pages to the life and work of John Huss and his companion worker, Jerome. This was quite disproportionate to the more than fifty pages that set forth Luther's contribution to the Reformation. It was thought that a chapter, or even two, should be given to Huss and Jerome, and Ellen White set about to provide a sketch of the history. In a hastily handwritten manuscript of eighty-nine pages, drawing heavily on Wylie, she supplied the lack just before she left on her last visit to the northern countries. She left to Marian Davis the task of editing the material for the book and cutting it back to proper length. 3BIO 437 3 W. C. White referred to this expansion of the manuscript and of the reaction to an examination of the text of The Great Controversy from the standpoint of the average non-Adventist reader: 3BIO 437 4 Mother has written enough about Huss and Jerome to make one or two new chapters. She has written something about Zwingli, and may speak of Calvin. The chapter on the two witnesses has been doubled in size, and quite a change will be made in the chapter on William Miller. And some important additions are made to the sanctuary chapter. 3BIO 437 5 In some places more scriptures are introduced, and all the way, more footnote references are used. 3BIO 437 6 You can hardly imagine how differently some things sound when read to sharp, intelligent people, who know they must understand each sentence in order to translate it right, and who are ignorant of the Advent Movement, and experience, than when read where all who hear are familiar with the subject. And as many of the American readers to whom the book will go are nearly as ignorant of the subjects treated and some of them more ignorant than those who read with us, it seemed to us that what needed to be changed in form of expression to make it plain for translation ought to be the same for your new edition.... I think that the additions will swell the work one hundred pages of its present size.-- Ibid. 3BIO 438 1 Then White added, "Please have Elders A. T. Jones and E. J. Waggoner [associate editor and editor, respectively, of the Signs of the Times] give careful criticism to the corrections, and to the whole matter." Experience in Europe Benefited the Book 3BIO 438 2 Some years later as W. C. White answered questions concerning his mother's literary work, he recounted the experience in Basel and introduced a point of unique interest. 3BIO 438 3 When we reached those chapters relating to the Reformation in Germany and France, the translators would comment on the appropriateness of the selection of historical events which Sister White had chosen, and in two instances which I remember, they suggested that there were other events of corresponding importance which she had not mentioned. 3BIO 438 4 When this was brought to her attention, she requested that the histories be brought to her that she might consider the importance of the events which had been mentioned. The reading of the history refreshed to her mind that which she had seen, after which she wrote a description of the event.--WCW to L. E. Froom, December 13, 1934 (see also Selected Messages 3:465). 3BIO 438 5 He wrote also of Ellen White's special interest in Zurich during the last week or two they were in Switzerland: 3BIO 438 6 I was with Mother when we visited Zurich and I well remember how thoroughly her mind was aroused by seeing the old cathedral and the marketplace, and she spoke of them as they were in the days of Zwingli. 3BIO 439 1 During her two years' residence in Basel, she visited many places where events of special importance occurred in the Reformation days. This refreshed her memory as to what she had been shown and this led to important enlargement in those portions of the book dealing with Reformation days.-- Ibid. (see also Ibid., 3:465). 3BIO 439 2 In 1905, speaking to believers in Takoma Park, Maryland, W. C. White recalled one experience in Europe that indicated Ellen White's insight into Reformation history. 3BIO 439 3 One Sabbath, at Basel, I was reading Wylie's History of Protestantism, telling about the experience of the Roman armies coming against the Bohemians, and how a large body of persecutors would see a little body of Protestants, and become frightened and beat a hasty retreat. As I read it to Mother, she interrupted me and told me a lot of things in the pages ahead, and told me many things not in the book at all. She said, "I never read about it, but the scene has been presented to me over and over again. I have seen the papal armies, and sometimes before they had come in sight of the Protestants, the angels of God would give them a representation of large armies, that would make them flee." 3BIO 439 4 I said, "Why did you not put that into your book?" She said, "I did not know where to put it."--DF 105b, "W. C. White Statements Regarding Mrs. White and Her Work," December 17, 1905. 3BIO 439 5 In this connection, her account in The Great Controversy, 116, 117, will be read with interest. Enlargement of Chapter on Huss 3BIO 439 6 Only one chapter in the book could be allotted to John Huss. This meant that much of the comments Ellen White had written in enlarging on Wylie's remarks had to be cut in order to fit the space. Marian Davis, in Basel, did this further work of preparation after Ellen White and Sara had left and were visiting the northern countries. Then the manuscript for the chapters involved was sent to Ellen White in England for her approval and any changes that might be needed (A-2 WCW, p. 307). 3BIO 440 1 In the meantime, J. H. Waggoner, who was to work in Europe for a time, arrived in Basel. He joined Marian, working with her on the chapters for volume 4 and also on the chapters for volume 1 that had been laid aside (Ibid., 337). Marian's work held her in Basel for a month after Ellen White had sailed for America. As he was able, W. C. White made contacts with European firms, seeking appropriate illustrations for both books. As plans stood in the late summer of 1887, they were to be issued as companion volumes. Deletion of Materials Especially Intended for Adventists 3BIO 440 2 As The Great Controversy was now being prepared for wide distribution to the general public, some materials were deleted. W. C. White explained this: 3BIO 440 3 In her public ministry, Mother has shown an ability to select, from the storehouse of truth, matter that is well adapted to the needs of the congregation before her; and she has always thought that, in the selection of matter for publication in her books, the best judgment should be shown in selecting that which is best suited to the needs of those who will read the book. 3BIO 440 4 Therefore, when the new edition of Great Controversy was brought out in 1888, there were left out about twenty pages of matter--four or five pages in a place--which was very instructive to the Adventists of America, but which was not appropriate for readers in other parts of the world.--WCW statement to the General Conference Council, October 30, 1911 (see also Selected Messages 3:438, 439). 3BIO 440 5 One such deleted item was pages 337 to 340, being the first part of the chapter titled "The Snares of Satan." In this she presented a view given her of Satan holding a council meeting with his angels to determine the best manner in which to deceive and mislead God's people. This presentation may be found in Testimonies to Ministers, pages 472 to 475, and of course, in the facsimile reprint of Spirit of Prophecy, volume 4. The Great Controversy Finished at Healdsburg 3BIO 441 1 The work on the book was well along when Ellen White and her staff returned to the United States in the late summer of 1887. The completion of the work was the first task to which she gave attention as she and her helpers settled in her Healdsburg home. Her last writing for the book was for the author's introduction, carrying the date of May, 1888. Here she made a comprehensive statement in the setting of the work of God's prophets, regarding God's commission to her to write the book. She declared: 3BIO 441 2 Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God's holy law.--The Great Controversy, x. 3BIO 441 3 Being instructed "to trace the history of the controversy in past ages, and especially so to present it as to shed light on the fast-approaching struggle of the future" (Ibid., p. xi), she informed the reader that in pursuance of this purpose she had endeavored to select and group together events in the history of the church. She pointed out that these records presented a foreshadowing of the conflict that lay ahead. Taking this in the light of God's Word and the illumination of the Holy Spirit, she unveiled devices of the great adversary, Satan. Then she took up the matter of her reference to and use of historical writings. 3BIO 441 4 She explained how she employed quoted material as a matter of convenience, an aid to her writing: 3BIO 441 5 In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject.--Ibid., xii. 3BIO 441 6 She had drawn from denominational authors also in presenting views on prophecy. She had been with the pioneers of the church as they earnestly studied Bible doctrines and prophecy. Conclusions were arrived at jointly, and at times one would be the writer to set them before the public, and at times another. She informed her readers: 3BIO 442 1 In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works.--Ibid. 3BIO 442 2 This would apply particularly to J. N. Andrews and Uriah Smith, and at times to her husband, James White. Materials Quoted from Historians 3BIO 442 3 In the 1884 Spirit of Prophecy, volume 4, when presenting the history of the Reformation, Ellen White utilized quotations from D'Aubigne, Wylie, et cetera. In the enlargement of the presentation she brought in considerably more of such materials. In these two books she at times quoted, at times paraphrased, and at times depicted in her own words the events of history that formed the matrix or vehicle for presenting the larger picture, the behind-the-scenes controversy, that had been opened up to her in vision. She and those associated with her did not consider this use of available materials as a matter that called for specific recognition. 3BIO 442 4 Although quotations in the new enlarged edition were used without specific credits, they did stand in quotation marks. 3BIO 442 5 The enlarged edition, which came to be known as the 1888 edition, carried twenty-six full-page illustrations and at the close devoted thirteen pages to general notes and thirteen pages to biographical notes. These notes were prepared by several authors, including J. H. Waggoner, Uriah Smith, and M. C. Wilcox. Marian Davis assisted. The final work progressed slowly; even as late as March 11, 1889, the Signs of the Times was still advertising the older, upgraded 1884 book of five hundred pages. The author's introduction for the new enlarged book was dated Healdsburg, California, May, 1888, and the copyright date was given as 1888, but not until September 2, 1889, did the Signs of the Times carry an advertisement for it. It was advertised as the "Revised and Enlarged Edition of The Great Controversy Between Christ and Satan." 3BIO 443 1 At the time, the newly issued Bible Readings was being pressed as the denomination's leading colporteur book. The Great Controversy was allowed to wait, neglected, but eventually it became a leading book distributed to the general public. Patriarchs and Prophets 3BIO 443 2 Patriarchs and Prophets was in the development stage while Ellen White and her staff were in Basel, but it was laid aside in April, 1887, to give priority to The Great Controversy. But it was not forgotten, and when Ellen White and her staff could give time to it, the work advanced, if slowly. At this point she had occasion to write to Canright, who had just left the church. In doing so, she mentioned this book: 3BIO 443 3 I have been writing upon the first volume of Great Controversy [Patriarchs and Prophets], and it makes me feel very solemn as I review these important subjects--creation and the events from the fall of Satan to the fall of Adam. The Lord seems very near to me as I write, and I am deeply moved as I contemplate this controversy from the beginning to the present time. The workings of the powers of darkness are laid clearly before my mind.--Testimonies for the Church, 5:572, 573. 3BIO 443 4 In January, 1887, W. C. White wrote from Switzerland to G. I. Butler: 3BIO 443 5 Mother is doing her best to complete her manuscript on Old Testament History, and Sister Davis is making good progress in preparing it for the printer. I tell you, my brother, it will be a splendid book. It will have twice as much matter as Spirit of Prophecy, volume 1, and it will accomplish a great deal more in the matter of teaching present truth. I think it will stand next to volume 4 in value and usefulness.--A-2, WCW, p. 93. 3BIO 443 6 He added, "I wish she had time to prepare her book on the Life of Christ before leaving here, for when we reach America I fear she will have but little time to write." 3BIO 443 7 Patriarchs and Prophets was published by the Pacific Press in 1890, and was handled like The Great Controversy. The text was introduced by a statement explaining the current function of the Spirit of Prophecy in the church. This excellent eight-page presentation was written by Uriah Smith. The Review and Herald, August 26, 1890, announced the availability of the book. 3BIO 444 1 It contained fifty-one illustrations, many of them full-page, prepared expressly for the volume. It contained also eight pages of appendix notes prepared by others than Ellen White. 3BIO 444 2 On November 24, Ellen White wrote of the two companion books: 3BIO 444 3 God gave me the light contained in Great Controversy and Patriarchs and Prophets, and this light was needed to arouse the people to prepare for the great day of God, which is just before us. These books contain God's direct appeal to the people. Thus He is speaking to the people in stirring words, urging them to make ready for His coming. The light God has given in these books should not be concealed.--Manuscript 23, 1890. 3BIO 444 4 Ellen White did not get to work on the life of Christ before leaving Europe, as W. C. White had wished she might. The single-volume Life of Christ, translated from materials from The Spirit of Prophecy, volumes 2 and 3, was making its way in Europe, and an English edition was contemplated, but as with Patriarchs and Prophets and The Great Controversy, any thought given to this conjured up pictures of expanding the materials--and that had to wait for another time. In the interim, a letter from H. P. Holser mentioned a significant development in the distribution of the Life of Christ in the Scandinavian countries. The situation that prompted Holser's letter was to be given careful consideration in book preparation during the next decade. From W. C. White's letter of December 13, 1888, to Holser, we pick up the reference to the problem: 3BIO 444 5 I am glad to hear what you say about the continued demand for the Life of Christ. I am sorry it is receiving adverse criticism from the newspapers, for although your sales seem to continue, I fear this will be against other works which you may print. 3BIO 444 6 At a late meeting of the book committee a vote was passed requesting that this book be revised, leaving out those portions which strike the new reader as flights of the author's imagination, and unsustained by Scripture--and fit it to be used as a pioneer work. You may say we are two years too late for this, but I suppose there are very large sections of Germany and France, besides the colonies and the islands of the sea, that have not been canvassed as yet.--D WCW, p. 60. 3BIO 445 1 The extra-scriptural materials introduced by Ellen White as the result of the views given her in vision on the life of Christ were at the seat of the problem. White alluded to this in a letter written to E. W. Whitney in Europe on December 13, 1888. 3BIO 445 2 The book committee recommends that the Life of Christ shall be revised, adapting it for use as a pioneer book and removing those things which create so many queries with the new reader.-- Ibid., 59. 3BIO 445 3 These points had a bearing in the preparation of Patriarchs and Prophets and would be kept in mind a decade later in the preparation of The Desire of Ages. Life Sketches of James and Ellen G. White 3BIO 445 4 One of the last tasks in which James White was involved was the preparation of the manuscript for a volume published in 1880 titled Life Sketches. It contained the story of James White's life and that of Ellen G. White. Actually it was made up largely of materials published earlier, Life Incidents (1868) for James White, and Spiritual Gifts,, Volume II (1860), for Ellen White. The 416-page Life Sketches was well received and had a good circulation. 3BIO 445 5 James White had intended in time to revise and enlarge it, but his death prevented this. As the volume went out of print in the mid-1880s, some study was given to its revision, bringing it up to date. As J. H. Waggoner, a lifelong editor who joined the ranks of Adventists in 1852, became available, W. C. White contacted him in late 1886 or early in 1887 with the hope that he could take hold of the book and perfect it and bring it up to date. Waggoner agreed to this, and soon after joining the workforce in Basel in early 1887, he began the work that eventually yielded the manuscript for the 1888 edition of Life Sketches of James and Ellen White. Testimonies for the Church, 3BIO 445 6 Just before Ellen White left for Europe in 1885, three of the four seven-hundred-page volumes of Testimonies for the Church, reprinted from the early pamphlets, came from the press. Shortly thereafter, volume 4 finished out the republication. Testimony No. 31, a 244-page book, was published in 1882, and No. 32, with its 238 pages, followed in 1885. After the Minneapolis General Conference session Ellen White in 1889 brought out No 33, with 288 pages. 3BIO 446 1 Later in the year 1889, Testimonies 31, 32, and 33 were published in a single volume, Testimonies for the Church, volume 5. Christian Temperance and Bible Hygiene 3BIO 446 2 In the early 1870s James and Ellen White had come to the rescue of the Health Reformer, the monthly health journal issued by Seventh-day Adventists, which was suffering a serious decline. In it, over a period of several years, James White published editorials on Bible hygiene. At the special session of the General Conference in the spring of 1876, he proposed preparing the manuscript for a book on the subject (Ibid., April 6, 1876). The General Conference gave hearty support to this, but other tasks and then his death intervened. 3BIO 446 3 The idea, however, did not die, but found fruition in a volume issued in 1890, titled Christian Temperance and Bible Hygiene. Nine chapters from James White's pen filled the last section of the book, "Bible Hygiene." The first part of the volume, "Christian Temperance," was a compilation of a broad spectrum of E. G. White materials on the subject of "Health and the Home"--nineteen chapters in all. 3BIO 446 4 Dr. J. H. Kellogg was drawn in to assist in the compilation of this volume. In the preface, which he wrote, he paid high tribute to the major contribution to the world made by Ellen White in leading out in health teachings. Dr. Kellogg stated that up to that time, "nowhere, and by no one, was there presented a systematic and harmonious body of hygienic truths, free from patent errors, and consistent with the Bible and the principles of the Christian religion."--Page iii. He wrote of the enduring nature of the principles she set forth. His closing paragraphs give the history of the book: 3BIO 446 5 This book is not a new presentation of the principles referred to in the above paragraphs, but is simply a compilation, and in some sense an abstract, of the various writings of Mrs. White upon this subject, to which have been added several articles by Elder James White, elucidating the same principles, and the personal experience of Elder J. N. Andrews and Joseph Bates, two of the pioneers in the health movement among Seventh-day Adventists. The work of compilation has been done under the supervision of Mrs. White, by a committee appointed by her for the purpose, and the manuscript has been carefully examined by her. 3BIO 447 1 The purpose in the preparation of this volume has been to gather together, in a condensed form, writings which were scattered through various volumes, and some that have never before appeared in print, so that the teachings of Mrs. White upon this subject might reach as large a number as possible of those for whom they were specially intended; and it is confidently believed that the work will receive a cordial reception, and the earnest consideration which its importance demands.--Ibid., iv. 3BIO 447 2 Christian Temperance and Bible Hygiene, with Ellen White's consent, was published in Battle Creek by the Good Health Publishing Company. For a number of years it was the standard E. G. White presentation on health. The "Christian Temperance" portion of the book--the E. G. White section--was in whole or in part issued in several of the languages of Europe. In 1905 The Ministry of Healing took its place as the prime E. G. White book on health written for the church and the world--a book for which no revision has ever been called. ------------------------Chapter 34--(1889-1890) The 1889 General Conference Session and Beyond 3BIO 448 1 The General Conference session of 1889 was held in Battle Creek from October 18 to November 11. Ellen White joyfully reported that the "spirit that was in the meeting at Minneapolis" was absent and "there seems to be no dissension."--Manuscript 10, 1889; Letter 76, 1889. Still it smoldered in the hearts of some, principally those who composed the hard core of dissenters in Battle Creek. This she was to continue to meet through much of 1890 and into 1891. 3BIO 448 2 The five-thirty and the eight o'clock morning meetings of the session were given to devotions and Bible study. The rest of each day was crowded full with the regular business, which included the auxiliary meetings relating to the Sabbath school, publishing, medical missionary work, et cetera. These business matters stretched two days beyond the anticipated closing time. 3BIO 448 3 Among the items considered was the means by which to reach the South Sea Islands with the Seventh-day Adventist message. Action was taken to buy or build a ship and have it ready for service early in 1890. This culminated in the Pitcairn, a one-hundred-foot schooner built at Benicia, California, at a cost of a little less than $12,000 and launched at high tide Monday night, July 28, 1890. It set sail from Oakland, Monday afternoon, October 20, on its first voyage, with supplies for two years' travel. In addition to officers and crew, it carried a missionary force of six, three men and their wives. 3BIO 448 4 Nothing up to this time had done so much to stir Seventh-day Adventists with a missionary spirit as the building and sailing of the Pitcairn, which was to make six trips from American shores to the island fields before it was sold in 1900. By that time, commercial transportation met most of the needs. 3BIO 449 1 Another action of special note was the adoption of a constitution for the National Religious Liberty Association, formed in Battle Creek on July 21, 1889. The pressure on Congress to adopt a national Sunday law brought the question of religious liberty prominently to the front. Both the Review and Herald and the Signs of the Times, through much of 1888 and 1889, carried articles in nearly every issue relating to the steps being taken and the perils of religious legislation. Consolidation of Denominational Interests 3BIO 449 2 Just at the close of the conference session a committee on the consolidation of Seventh-day Adventist institutions rendered its report. The committee's recommendations seemed prudent and wise, but they evinced a forgetfulness of counsels given fourteen years earlier, and they ushered in a situation concerning which Ellen White was to have much to say in the succeeding decade. The recommendations adopted in part read: 3BIO 449 3 Your committee appointed to take into consideration the publishing interests of the denomination have carefully considered this subject; and in order to meet the increasing demand of our work, and to avoid all sectional feeling and personal interests which are now liable to arise from the present plan of conducting our business by having separate organizations, and also to unify the work and secure the more hearty cooperation of all, would respectfully recommend-- 3BIO 449 4 1. That steps be taken at once to form a corporation for the purpose of taking entire control of all our publishing interests, thus bringing the work under one general management. 3BIO 449 5 2. That the officers of this association be a board of twenty-one trustees, to be elected by the General Conference, with power to organize themselves.... 3BIO 449 6 The objects of this new organization shall be: 1. To hold the title of all our denominational publishing houses and the equipments thereof. 3BIO 450 1 2. To own, publish, and control the sale of all denominational books, tracts, and periodicals. 3BIO 450 2 3. To secure, as far as possible, by purchase or otherwise, the plates and copyrights of all denominational books now published by our different publishing houses, or that may be written in the future. 3BIO 450 3 4. To encourage the preparation of books, pamphlets, and tracts upon the different points of our faith. 3BIO 450 4 5. To appoint editors and managers to take a general supervision of the work of the various offices.--The General Conference Bulletin, 1889, 149. 3BIO 450 5 One paragraph indicated the haste that seemed desirable in this matter, and another showed the intent of moving into the consolidation of other lines of denominational work: 3BIO 450 6 In order that no time may be lost, your committee would further recommend that a standing committee of twenty-one be elected by the General Conference at its present session to take this whole question into consideration, with power to act. We would also suggest that the very best legal advice be consulted in bringing this new organization into existence. 3BIO 450 7 Your committee would further recommend that a similar organization be effected for the purpose of controlling all our educational interests, and owning the property--thus bringing them under one general management. Also, another to control our health institutions.--Ibid. 3BIO 450 8 Overlooked were earlier counsels concerning the perils of consolidating publishing interests; the men conducting the work of the church apparently had forgotten or were uninformed concerning this bit of history. As far back as the middle 1870s, the Lord, through Ellen White, counseled against drawing publishing interests together under one management. Writing of this to O.A. Olsen in 1896, she stated that "twenty years ago" she had been shown that the publishing house on the Pacific Coast "was ever to remain independent of all other institutions; that it was to be controlled by no other institution." She went on to say: 3BIO 450 9 Just prior to my husband's death [1881], the minds of some were agitated in regard to placing these institutions under one presiding power. Again the Holy Spirit brought to my mind what had been stated to me by the Lord. I told my husband to say in answer to this proposition that the Lord had not planned any such action.--Letter 81, 1896. 3BIO 451 1 From time to time Ellen White was to address herself to the question of confederation and consolidation, elaborating in some detail the principles involved as she pointed out the perils that lurked in moves in this direction. Not alone in the interests of unity and finance were the guarding counsels given in the mid-1890s. This was stressed in the following words of admonition: 3BIO 451 2 As the work increases, there will be a great and living interest to be managed by human instrumentalities. The work is not to be centered in any one place, not even in Battle Creek. 3BIO 451 3 Human wisdom argues that it is more convenient to build up interests where they have already obtained character and influence. Mistakes have been made in this line. Individuality and personal responsibility are thus repressed and weakened. The work is the Lord's, and the strength and efficiency are not all to be centered in any one place.--Letter 71, 1894. (Italics supplied.) Opening the Way for the Enemy to Control 3BIO 451 4 Perhaps the most important point of peril, that of one-man control, was emphasized in counsel published in 1902: 3BIO 451 5 At times it has been urged that the interests of the cause would be furthered by a consolidation of our publishing houses, bringing them virtually under one management. But this, the Lord has shown, should not be. It is not His plan to centralize power in the hands of a few persons or to bring one institution under the control of another.... 3BIO 451 6 When so great power is placed in the hands of a few persons, Satan will make determined efforts to pervert the judgment, to insinuate wrong principles of action, to bring in a wrong policy; in so doing he cannot only pervert one institution, but through this can gain control of others and give a wrong mold to the work in distant parts. Thus the influence for evil becomes widespread.... 3BIO 452 1 Should one institution adopt a wrong policy, let not another institution be corrupted. Let it stand true to the principles that were expressed in its establishment.--Testimonies for the Church, 7:171-173. (Italics supplied.) 3BIO 452 2 Much of this was to appear in warnings as the steps toward consolidation were pursued. It may not have stood out so clearly to Ellen White in 1889 and in 1891, but as the plans for consolidating publishing interests developed, she had no encouragement even then to give for such steps. Reading and Working in Battle Creek 3BIO 452 3 At the time of the General Conference session of 1889, Ellen White was residing in Battle Creek. This was quite contrary to her anticipation when she left California in early October, 1888, to attend the session in Minneapolis. It will be recalled that in a letter written on the last day of the meeting she had indicated some uncertainty about the plans for the immediate future. 3BIO 452 4 She soon discerned that she could not leave Battle Creek in the near future. She stayed at the Sanitarium for four months and then, sensing no early release, moved into a nearby home. 3BIO 452 5 Whether it was this same house that she was living in in July is not known today, but her residence at that time has been identified as 303 West Main Street. It was described by one who was at that time a member of her office family as a long office building that extended to the street. Her room was the "front room on the second floor" (DF 107b, Edna K. Steele to A. L. White, August 11, 1946). This will give us some orientation for Ellen White's description of the home situation as she wrote to her daughter-in-law, Mary, in mid-July, 1889: 3BIO 452 6 Sister Uriah Smith has just called on me for the first time. We had a good social visit. I was pleased to show her all through both houses, the working rooms above the office, six in number, and the new-made house proper where the cooking is done and the family meet. She thought everything was so healthy and convenient that there could not be such a place found even in the grand houses in Battle Creek.... 3BIO 452 7 Sara [McEnterfer] has just brought from the office [in the publishing house] my pictures which have hung there for years--more than eight years. One large one, of Christ blessing little children, has not been found.... Father gave it to me just before he died. Well, we shall get everything together before long and shall keep a place here where we can call it home. 3BIO 453 1 Everyone who comes into my room any time of the day exclaims, "Why, how nice and cool you are here." I feel very thankful for this home here in Battle Creek, for I never expected so good a home.... 3BIO 453 2 Now is the golden opportunity for me to get out my books, and I shall try to make the most of it. We are within a few steps of the office. No delays to annoy us by copy passing through the mails. Here proof can be passed in without any delay of time.--Letter 72, 1889. 3BIO 453 3 So with Battle Creek as her headquarters, she pressed on with her book preparation as she could. Yet she traveled out to conferences and general meetings and to the nearby churches. As 1890 dawned she was still residing in Battle Creek, deeply involved in her work. She was keeping "four workers busy on different kinds of books." She added, "This with my much letter writing seems to keep me employed from 3:00 A.M. till 7:00 P.M."--Letter 35, 1890. Schools for Ministers 3BIO 453 4 In late February and early March, 1890, she was drawn into a twenty-week-long ministerial institute. Professor W. W. Prescott of the college led out but the work was quite independent of the college. Dan T. Jones, secretary of the General Conference, in rendering a report just at its close in late March, 1890, explained: 3BIO 453 5 For some time our leading brethren have felt that the time had come when something more must be done for the education of workers. The growth of the work, and the way it is reaching out to the different nations and languages, seemed to make this a necessity. Accordingly, at the meeting of the General Conference Committee, held last July, the matter was carefully considered, and it was decided to have a Bible school for ministers.... The Bible school was held in the east vestry of the Tabernacle.--The Review and Herald, April 1, 1890. 3BIO 454 1 O. A. Olsen reported that about fifty were in the Bible school. A. T. Jones taught Bible and history the first two-month term; Uriah Smith and Dr. E. J. Waggoner conducted the Bible classes during the second three-month term. Waggoner also taught church history and Hebrew. Professor McKee gave instruction in civil government a portion of the time. W. A. Colcord, with some members of the Review editorial staff, taught English and rhetoric (Ibid.). The first hour of each day was devoted to the spiritual interests of the students. Dan Jones reported: 3BIO 454 2 These meetings were of especial interest the last few weeks of the term. Elder Olsen took charge of them, and Sister White attended many of the meetings, and bore her testimony with much freedom and power. 3BIO 454 3 The restraint which had existed on the part of some connected with the school was removed by explanations that were made, and a tender spirit came in. The subjects of faith and the love of God were largely dwelt upon, greatly to the encouragement of all present.--Ibid. Early-Morning Devotionals Drew Large Attendance 3BIO 454 4 These devotional meetings, held during the last month of the school by Olsen and Ellen White, drew in an ever-increasing attendance. Dan Jones reported: 3BIO 454 5 As the news of the good meetings went out, many came in from the Battle Creek church, the office, the college, and the Sanitarium, till the east vestry of the Tabernacle, which will seat about three hundred, was filled to overflowing each morning. The interest was such that the meetings were often permitted to continue for two hours. 3BIO 454 6 All were greatly benefited, and many who had been cold and formal in their work in the past received such an experience in the things of God as to give them new courage and hope for the future.--Ibid. 3BIO 454 7 The letters Ellen White wrote during this month testify that the spirit of Minneapolis was from time to time exhibited in Battle Creek. She applied herself to meeting the situation among the ministers in the Bible school and some of those who came in for the devotional meetings. Sabbath morning, March 1, she spoke at the worship hour in the Tabernacle, her subject being "Christ's Riding Into Jerusalem." "It made a solemn impression," she reported in a letter to Willie. "In the afternoon I spoke about one hour, and I said just as straight things as God ever gave me to speak."--Letter 80, 1890. There was a heartening response. "From this time I went into the morning meetings," and thus began an intense effort, carried on from day to day (Ibid.). In her letter begun on Friday, March 7, she described some of the situations rather vividly: Ellen White's Bold Testimony Bears Fruit 3BIO 455 1 [Monday] morning [March 3], I saw, as I was making an illustration, very pointed, [Elder] Larson had on a broad grin. I said,"What is it, Brother Larson? Have I spoken anything that is improper?" I asked twice the reason of such demonstrations. He finally said it was because he appreciated the illustration. 3BIO 455 2 "Very well," I said. "If it fits you, take it, and I hope all will do this." 3BIO 455 3 Next morning he was not present. Wednesday, Thursday, he was present. The Lord gave me great clearness and power in speaking. What was my surprise to receive a letter from Larson in which he asks me to set him right before the people because of my sharp rebuke--that is, confess I had wronged him. 3BIO 455 4 This matter sank my heart like lead. What to say to these men, how to treat their strong spirits, was a difficult problem to solve. I knew not what to do. I knew that the Lord urged me to give the testimony that I did.... There seems to be now many getting the blessing of faith and freedom. 3BIO 455 5 I called Brother Olds's name and gave him a pointed testimony. He confessed Sabbath afternoon. This morning he talked very humble and broken. Brother Brighouse said he never was so blessed in his life as he has been within a few days. 3BIO 455 6 Brother Warren reveals the blessing of God in his face, for he looks as if the Sun of Righteousness was beaming upon him. He bore a testimony. He never felt the blessing of God in this way before. 3BIO 455 7 Brother Fero has humbled his heart and he says he is free in the Lord and wonderfully blessed. 3BIO 456 1 Brother Watt talked again this morning and he says he is gaining a deep and rich experience in the knowledge of our Lord and Saviour Jesus Christ. He seems to be altogether a different man, and many whose names I do not know are coming into the light. Oh, I hope and pray that this work may move forward in great power. We must have the blessing of God, deep and rich and full. 3BIO 456 2 Brother Olsen stands well, firm and free and boldly on the right side. 3BIO 456 3 What course Dan Jones may take now and what course Porter and Larson will take, who have been so actively engaged in sowing their unbelief and prejudice, I cannot imagine. I hope they will be born again.--Ibid. 3BIO 456 4 With the break she was now witnessing, she felt that she need no longer be restrained because of the reluctance of some to receive her message. "I am free," she wrote, "and I talk as the Spirit of God giveth me utterance, and the word spoken is thankfully received by the largest number." She continued: 3BIO 456 5 These men that have held things now have no power. There is a strong current setting heavenward, and if we wait on the Lord we will surely see of His salvation.--Ibid., 4. 3BIO 456 6 J. W. Watt, in a letter of confession, told of how he came "full of opposition to the meeting," but he accepted her testimony to him and was eager to confess to Waggoner and to the class at the first opportunity. "I am sure the Spirit of the Lord is at work. What the strong spirits will do," she wrote, "I cannot tell," and then added: 3BIO 456 7 Larson called to see me a few minutes ago. I was altogether too busy to see him. What he wanted to say I know not, but I feel that they want to get me to say something they can make a handle of, and I want to be wise as a serpent and harmless as a dove.--Ibid. The Backbone of Rebellion Broken 3BIO 456 8 Ellen White laid her unfinished letter aside, but picked it up again on Tuesday, March 11, and gave a description of the happenings of the intervening four days: 3BIO 457 1 Dear children, my heart is filled with praise and thanksgiving to God. The Lord has poured upon us His blessing. The backbone of the rebellion is broken in those who came in from other places. This morning the room was full. We first had prayer, then Brother Olsen spoke. I followed in the same line I had been laboring since one week ago last Sabbath. The Lord puts words in my mouth to speak.... 3BIO 457 2 Elder Waggoner spoke very humbly. Brother Steward spoke with much feeling and in humility. Brother Fero spoke well. Brother Larson then spoke and confessed to me, confessed his feelings had not been right. I responded and he took his position on the testimonies. 3BIO 457 3 Brother Porter was on his feet all broken up, so he could say nothing for a few moments, then he said [that] when I spoke to him personally before those assembled in the office chapel, he rose up against it, but he felt now it was just what he needed and he thanked the Lord for the reproof. He confessed to me his wrong that he had done to me and Elder Waggoner; [he] humbly asked us to forgive him.... Said he had been disbelieving the testimonies, but he said, "I believe them now. God has been speaking to us through Sister White this morning. I believe every word. I accept the testimonies from God. I take my stand upon them."--Ibid. 3BIO 457 4 She mentioned the names of others and their reactions. The following quotation continues the picture of the moving situation: 3BIO 457 5 Brother Dan Jones was present. He kept his head bowed upon the seat all the time. Did not lift it up once till the meeting closed.... Captain Eldridge was present. The whole room was sobbing and praising God, for there was the revealing of His power. He drew graciously near. 3BIO 457 6 I hear nothing of Elder Smith, but we hope the gracious influence of the spirit of God may rest upon him, and he will find his way out of the darkness. But we feel full of hope and courage that these men, strong and high-headed, have begun to feel that they are working against the Spirit of God.... 3BIO 457 7 Brother Prescott talked well, and plainly told them God had spoken to us this morning through Sister White. "Let us," he said,"take heed to these words." He wept like a baby when Brother Larson and Porter were on their feet talking. Brother Olsen is so glad and relieved. He scarcely knows what to do with himself. Brother Waggoner feels so thankful.--Ibid. The Spirit of Prophecy the Real Issue 3BIO 458 1 The next day Ellen White, seeing clearly that they were in a time when decisions were being made, "called a meeting," as she said, "of the prominent ones, Elders U. Smith, Leon Smith, Olsen, Fero, Watt, Prescott, Waggoner, McCoy, Larson, Porter, Colcord, Ballenger, Webber, Dan Jones, Wakeham, G. Amadon, Eldridge, Breed, and Prof. Miller" (Letter 83, 1890). By this time it was clear that the real issue was the reliability of the testimonies and the basis of her writing. On Monday, March 10, she had responded to a letter of inquiry from Elder Colcord in which she made a soul-revealing statement about her call and work: 3BIO 458 2 Your question I will answer as best I can. I take no credit of ability in myself to write the articles in the paper or to write the books which I publish. Certainly I could not originate them. I have been receiving light for the last forty-five years and I have been communicating the light given me of heaven to our people as well as to all whom I could reach. I am seeking to do the will of my heavenly Father. 3BIO 458 3 I have never passed through such a scene of conflict, such determined resistance to the truth--the light that God has been pleased to give me--as since the Minneapolis meeting. 3BIO 458 4 I have again and again felt that I must make a decided move out of this determined opposing element, but every time the Lord has made known to me [that] I must stand at my post of duty and [that] He would stand by me. 3BIO 458 5 This has been the hardest long and persistent resistance I have ever had. There is now a settled purpose with me to write my experience in full as soon as I can get the time to do so, that these events shall be recorded as they have occurred. [Ellen White's determination to write out fully the story of just what happened is reflected in the lengthy letters to W. C. White and to mary, which she anticipated would form the basis of the documentation of the history that was transpiring.] Thank God that victory has come.--Letter 60, 1890. (Italics supplied.) A Statement Clarifying Issues 3BIO 459 1 Now at this Wednesday morning meeting she asked E. J. Waggoner to make a statement reviewing certain facts, which she hoped would offer some explanations that would help the brethren. After that, the floor was opened for questions. Reporting the meeting, she explained in a letter to Willie and Mary: 3BIO 459 2 It was finally simmered down to this--that [in 1888] a letter had come to [Battle Creek] from California to Brother Butler, telling them [the brethren in Battle Creek] that plans were all made to drive the law in Galatians. This was met and explained, that there were no plans laid. You can see how these explanations must have looked to those present.--Letter 83, 1890. 3BIO 459 3 The questions referred to an incident that took place in California prior to the institute in Minneapolis. This was recounted by A. T. Jones some years later: 3BIO 459 4 Some time before starting to that institute, C. H. Jones, general manager of the Pacific Press, W. C. White, and some others asked Brother Waggoner and me to go with them for a few days' outing and ...study together the Scriptures on these "heretical" questions that were certain to come up.... Wind of this little innocent thing wafted to the brethren in Battle Creek as further confirmation of their settled view that Brother Waggoner and I in furtherance of our scheme to revolutionize the doctrine of the denomination were working other brethren into our scheme so as to come to the institute and General Conference at Minneapolis so strongly fortified as to carry our scheme. We did not know till after the institute and conference were all over that the General Conference men in Battle Creek held these things concerning us.... And so in all innocence we came to the meeting expecting just nothing but plain Bible study to know the truth.--DF 53, A. T. Jones to C. E. Holmes, May 12, 1921. 3BIO 459 5 On the next Sunday, March 16, Ellen White carried the account of the Wednesday meeting further: 3BIO 460 1 I have learned that the meeting we held last Wednesday was very much a success. I think those who have made so much out of so very little were much surprised at the outcome or showing up of the matter by E. J. Waggoner and myself.--Letter 83, 1890. 3BIO 460 2 Ellen White then wrote of a meeting Sabbath afternoon in the publishing house chapel, called by Olsen. She told of it: 3BIO 460 3 I spoke three times--very short twice, once a little longer. Elder Olsen talked well. He has been giving excellent talks. They are right to the point.... Brother Eldridge spoke of the meeting held a few days before, to investigate some things, as being excellent. He said that it was thought they had something to fight, but it was only a man of straw. He was relieved, for he was happily disappointed. Larson spoke well. Brother Porter spoke, but not as clearly and to the point as we might have expected. Oh, how hard for these men to die! 3BIO 460 4 Brother Dan Jones then spoke. He stated that he had been tempted to give up the testimonies; but if he did this, he knew he should yield everything, for we had regarded the testimonies as interwoven with the third angel's message; and he spoke of the terrible scene of temptations. I really pitied the man.--Ibid. What is the Evidence? 3BIO 460 5 At this meeting Ellen White challenged the men to look at the evidence that had been before them all down through the years as to the integrity of her work, and particularly since the Minneapolis meeting. She referred to the test Christ had given, "By their fruits ye shall know them," and urged that candid consideration be given to the evidence. She declared: 3BIO 460 6 I am convinced that Satan saw that there was very much at stake here, and he did not want to lose his hold on our ministering brethren. And if the full victory comes, there will go forth from this meeting many ministers with an experience of the highest value.--Ibid. 3BIO 460 7 A second meeting of inquiry was held on the next Wednesday morning, with A. T. Jones present. He had not been with them the week before. Of this meeting she wrote: 3BIO 461 1 Brother Jones talked very plainly, yet tenderly in regard to their crediting hearsay and not, in brotherly love, taking the matter to the one talked about and asking him if the report were true. 3BIO 461 2 Willie, I talked as they had never heard me talk before.... The whole atmosphere has changed. There is now joy with Brother Dan Jones that I held to the point. He says he has made a fool of himself. Brother Eldridge says he feels subdued, like a whipped man, that all this maneuvering has been going on to meet obstacles that never had an existence.... 3BIO 461 3 Brother Dan Jones says it would have been lamentable [for the men] to leave Battle Creek without these two special meetings and the definite explanations made. He is a changed man. The Lord is at work. How Brother Smith will come out remains to be seen.--Letter 84, 1890. (Italics supplied.) 3BIO 461 4 When asked why the meetings at which explanations were given were not held earlier, Ellen White replied: 3BIO 461 5 The state of their impressions and feelings was of such a character that we could not reach them, for they had ears, but they were dull of hearing; hearts had they, but they were hard and unimpressible.--Ibid. 3BIO 461 6 A few days before the Bible school closed, Ellen White left to spend a weekend in Chicago. From there she went to Colorado, where Mary was now in rapidly failing health, then on to California to spend much of April and May. Following a camp meeting at Fresno, she divided her time between Oakland and St. Helena. 3BIO 461 7 Leaving California in early June, she stopped again in Colorado en route to Battle Creek. It was clear Mary would not live long. Tuberculosis had done its devastating work. Willie was with her. On Wednesday, June 18, Mary's life came to a close. She was 33 years of age and left a grieving husband three years her senior, and two daughters, 8 and 3 years of age. Her life had been a fruitful one, not only as a wife and mother but as a writer, editor, and publishing house worker. The funeral was held in the Battle Creek Tabernacle on Wednesday, June 25, and she was laid to rest in the White family plot in the Oak Hill Cemetery. 3BIO 461 8 Ellen White was exhausted and needed a period of relaxation. This she sought in mid-July in Petoskey, some two hundred miles to the north on Lake Michigan, a popular summer resort area. Several Adventist families resided there or were there for the summer. 3BIO 462 1 Soon she was planning for a few camp meetings and then a swing through the East and South, laboring in the newly organized Atlantic Conference and taking in New York City, Long Island, New Jersey, Delaware, Maryland, and the District of Columbia. The tour would also include work in Virginia and an appointment at Salamanca, New York, on the New York-Pennsylvania border. Ellen White's two-month stay in Petoskey extended to mid-September, and then she was back in Battle Creek for a month before starting on the three-month tour through the East and South. ------------------------Chapter 35--(1890-1891) Five Months of Arduous Labor Yields Fruit 3BIO 463 1 A back-page note in the Review and Herald of September 16, signed by the president of the General Conference, O. A. Olsen, informed the field of the plans that would involve Ellen White through the last months of 1890: 3BIO 463 2 Elder W. C. White, Sister White, and Brother Chadwick will attend important meetings in District No. 1, viz., the annual meetings of the conference, and Tract and Missionary Society of the New England Conference; the same in the Atlantic Conference; the State meeting in Pennsylvania, and the Virginia Conference.--The Review and Herald, September 16, 1890. 3BIO 463 3 Another notice on the same page gave dates. The schedule called for Ellen White and Sara McEnterfer, together with W. C. White, to leave Battle Creek on Thursday, evening, October 9, in order to fill appointments beginning at Adams Center, New York. 3BIO 463 4 When she left Battle Creek she was not sure that she would be strong enough to move into a regular speaking program, going from one State meeting to another. But at Adams Center she soon discovered that with reasonable caution she could. So she usually spoke once each day of the week-long meetings. From Adams Center she hastened on to South Lancaster, Massachusetts. 3BIO 463 5 Along with Sara and Willie, she was in South Lancaster for two weeks. Meetings were held at the church and with the students at the academy. Frequently she spoke to the delegates at this State meeting at the early-morning devotional and then another time during the day or in the evening. At Salamanca, New York 3BIO 464 1 The Pennsylvania State meeting, scheduled from Wednesday, October 29, to Tuesday, November 4, was actually held at Salamanca, New York, just above the Pennsylvania-New York State line. The travel to Salamanca by Ellen White and her party called for an overnight stop in New York City, where they were to stay at the mission. It was ten o'clock Wednesday night when they got to the city, and they took the elevated railway to the mission home. Ellen White had a cold caught on the trip from Boston by boat. Wrestling that night with the ascents and descents and waiting here and there in disagreeable currents of air led to an exposure that took its toll. When the traveling party arrived at Salamanca at eleven o'clock on Thursday night, Ellen White was "sick, tired, and nervous" (Manuscript 44, 1890). They had traveled in the rain all day, but at Salamanca the ground was covered with snow. Ellen White was to be entertained in the home of Brother Hicks, and it was he who met them at the railroad depot. Ellen White described the home situation: 3BIO 464 2 Friday morning, October 31: We were introduced to Brother Hicks's mother, a kindly looking lady, not a Sabbathkeeper, and not opposed. Brother Hicks's wife is in the insane asylum in consequence of a fall sixteen years before, striking upon the back of her head. They have a son 15 years old, a quiet lad. He does not make any profession of religion. 3BIO 464 3 Brother Hicks is employed to oversee the working force on the railroad, receiving $1,500 per year. He embraced the Sabbath and sent in his resignation, but the president of the road did not accept it, so he has continued to keep the Sabbath and do his work.--Ibid. 3BIO 464 4 The meetings were being held in a rented church nearby. Ellen White was scheduled to take the Sabbath morning service, but that morning she wrote in her diary: "The cold is very severe upon me. I shall attempt to speak, but it will be with difficulty." Her diary entry mentions the strengthening blessing of the Lord and her topic: 3BIO 464 5 The Lord did indeed help and strengthen and bless me in speaking to the people, dwelling largely upon the necessity of faith and love for one another as followers of Christ, which has been almost extinct in our churches. The words spoken were heartily received.--Ibid. 3BIO 465 1 Sunday the meeting was to be held in the opera house, for the rented church was being used by its own congregation. Ellen White had been advertised as the speaker, and quite a large attendance of the townspeople was expected. As the time of the meeting approached it seemed it would be impossible for her to fill the appointment, but she insisted that she would, declaring, "I have a message for the people."--DF 1076, A. T. Robinson account. The hall was filled with expectant listeners. After the opening exercises, W. C. White and A. T. Robinson assisted her to the podium, and "she spoke for more than an hour, with most wonderful power" on the subject of temperance (Ibid.). 3BIO 465 2 After the meeting she was assisted back to her room in the Hicks home. She was due to speak again the next afternoon. She wrote of her experience: 3BIO 465 3 I had an appointment Monday afternoon and I tried to fill it. My head was suffering, my ears could scarcely hear my own voice, yet the Lord helped me, else I could not possibly have spoken. I could scarcely stand upon my feet, but I felt the sustaining power of God upon me. I dwelt again upon the necessity of faith, the necessity of loving God supremely and our neighbor as ourselves. 3BIO 465 4 I could not tell the words I spoke, but many said, "The power of God was upon you. The words came to us as wonderful inspiration." 3BIO 465 5 I knew that the words of the Lord Jesus had come to the people. Many spoke of the help they received from the words spoken. I told them to render no thanks to me. God and He alone should have the praise. I was only an instrument in His hands.--Manuscript 44, 1890. 3BIO 465 6 After her meeting she was detained by a sister in the faith who was greatly opposed by her husband, and listened for an hour to her tale of woe. Weary and in much discomfort, she made her way to the Hicks home. As she went to her room she was pondering the seeming impossibility of continuing through November to meet the appointments made for her. Considering the time of year and her situation, she felt she would have to follow Sara McEnterfer's insistent counsel and return to Battle Creek where she could have proper care. She knew the disappointment this would bring, first to church leaders who had arranged for the meetings, and then to church members in areas she had not before visited. She recorded in her diary what took place: 3BIO 466 1 I knelt by my chair to pray, feeling disheartened in reference to my journeying. Many appointments were before me. I had not uttered a word when the whole room seemed filled with a soft, silvery light, and my pain and disappointment and discouragement were removed. I was filled with comfort and hope and the peace of Christ. "My peace I give unto you." I know it was upon me. The presence of Jesus was in the room. Genesis 28:12-15. I could better understand the meaning of these words. And Jacob said, "Surely the Lord is in this place; and I knew it not." ... 3BIO 466 2 Indeed, heaven seemed very near to me, and my heart well filled with joy and gladness. I had no inclination to sleep. I wanted to feast upon the heavenly manna, that Bread of Life that if we eat thereof, we shall live forever. What a night that was to my soul!--Ibid. 3BIO 466 3 Then in vision many matters relating to the publishing work were opened up to her. In the morning she did not have an opportunity to write of what was revealed to her in the vision. In the brief entry under the dateline of November 4, she wrote: "I longed to be where I could write out the things that were opened to me the past night."--Ibid. But she had other things to do, and this must wait. She left a blank space in her diary that she might come back to this when there was opportunity. 3BIO 466 4 The next appointments were in Virginia, but W. C. White and A. T. Robinson had given up hope of Ellen White doing anything but returning to Battle Creek, where she could make a recovery. Robinson, the supervisor of district one, where they were now laboring, wrote of the events that occurred early on Tuesday: 3BIO 466 5 The next morning Elder White and I were summoned to her room, which we approached with no little anxiety. When we entered her room, Sister White arose and met us, her face beaming with joy and happiness. 3BIO 467 1 She quickly told us of an experience the evening before. As she knelt beside her bed before retiring, she feared she would not have strength to rise again. As she was pleading with God, an angel appeared, standing at the foot of her bed. The angel said, "Satan is your destroyer, but I am your Restorer."... 3BIO 467 2 After relating that much of the experience of the evening before, she said, "There were some things presented to me last night concerning the work in Battle Creek that I wish to relate to you brethren." She then began to talk about the remainder of our journey, and the matter that she had said she wanted to relate to us seemed to have passed out of her mind.--DF 107b, A. T. Robinson statement. 3BIO 467 3 Although she could not call to mind what she wanted to relate to the men, she wrote out portions of the revelation in her diary-journal as she had opportunity. In the space left at the end of her 1890 diary, she wrote: 3BIO 467 4 I had a very marked experience which I hope never to forget. Through the night season I was in communion with God. I was taken out and away from myself, and was in different states and assemblies, bearing a decided testimony of reproof and warning. 3BIO 467 5 I was in Battle Creek, and in a council assembled there were ministers and responsible men from the Review office. There were sentiments advanced and with no very gentle spirit urged to be adopted, which filled me with surprise and apprehension and distress.... They [those assembled] were not spiritual, could not discern the devices of Satan, and were ignorant in a large degree of his workings. They would adopt plans which appeared wise, but Satan was the instigator of these measures. If these men had the molding of the work, God would be dishonored.--Manuscript 44, 1890. 3BIO 467 6 Elsewhere in the diary-journal (a bound book of blank pages) she came back to the vision several times as opportunity afforded. But the fuller description of the many lines of instruction given to her she was unable to write until returning home to Battle Creek. On to Virginia 3BIO 468 1 Having been completely healed, she was ready to proceed to Virginia and with others took the train Tuesday morning at 11:00 A.M. She spent a few days in Sands (now Stanley), Virginia, relaxing before the meetings began. She took occasion to visit one of the caverns that abound in that region. Her diary for Thursday, November 6, tells the story: 3BIO 468 2 Brother Robinson, Sara McEnterfer, Willie White, and I were accommodated to Brother Lewis taking us with his horses and carriage about eight miles to Luray to see the caverns. We went into a building and for $1 each we were furnished a guide, and I was astonished at what my eyes beheld. To give a description of this scene is simply impossible. It was wonderful, too wonderful to describe. 3BIO 468 3 We spent one hour and a half, with electric lights and lanterns or a tin with candles, three in each tin. We rode back, taking our dinner as we rode back to our stopping place at Sands. The road was quite rough, but we enjoyed the ride very much. The day was mild, the sun shone in clearness, and the scenery was good. I was glad for this privilege to ride. It did us all good.--Manuscript 45, 1890. 3BIO 468 4 Meetings started in the house of worship Friday morning, and Ellen White filled her usual place, often speaking at the early-morning meetings, and at other meetings as occasion seemed to indicate. Sunday night, November 9, she received another vision, then on November 12 the worker group started north for the meetings of the Atlantic Conference, held in Brooklyn, New York. 3BIO 468 5 She wrote in her diary: "I think not best to attend morning meetings. I am urged by the Spirit of the Lord to write important matters in reference to the work of God for this time." Several Visions Relating to the Publishing Work 3BIO 468 6 It seems that in several visions of the night at this time she was taken over the ground traversed in the vision at Salamanca earlier in the month, and much additional instruction was given to her. She referred to this here and there in her diary-journal through November and December. She filled in blank pages and half pages with her writing on what had been opened up to her concerning the publishing work and the attitudes of unconsecrated men who were carrying responsibilities in that work. Clearly the vision given at Salamanca and these subsequent visions presented a very broad spectrum of warnings and important counsels. One dramatic scene she viewed in the vision at Salamanca--the one she attempted to tell to W. C. White and A. T. Robinson right after the vision--made an indelible impression on her mind, and it was one to which she made allusions several times. She wrote of this somewhat in detail in her journal, most likely while at Brooklyn, New York: 3BIO 469 1 In the night season I was present in several councils, and there I heard words repeated by influential men to the effect that if The American Sentinel would drop the words "Seventh-day Adventist" from its columns, and would say nothing about the Sabbath, the great men of the world would patronize it; it would become popular, and do a larger work. This looked very pleasing.... 3BIO 469 2 I saw their countenances brighten, and they began to work on a policy plan to make the Sentinel a popular success. The whole matter was introduced by men who needed the truth in the chambers of the mind and the soul. 3BIO 469 3 This policy is the first step in a succession of wrong steps. The principles which have been advocated in The American Sentinel are the very sum and substance of the advocacy of the Sabbath, and when men begin to talk of changing these principles, they are doing a work that it does not belong to them to do. Like Uzzah, they are attempting to steady the ark which belongs to God, and is under His special supervision.--Manuscript 29a, 1890. 3BIO 469 4 In January, 1891, after returning home, she spoke more fully on the overall warnings regarding the perils that threatened the publishing work. She did this in two extended statements, each carrying the key dateline, tying them in with the vision of November 3. 3BIO 469 5 Following the work in Brooklyn, Ellen White filled appointments in Connecticut, Massachusetts, and Washington, D.C. There she participated in the meetings through the Week of Prayer. 3BIO 469 6 In Washington she was entertained in the home of J. S. Washburn, pastor of the Washington church. One day in conversation, thinking of the Minneapolis session and the discussions on righteousness by faith, Washburn asked Ellen White,"What is faith?" Her reply was prompt and simple: "You believe what your father tells you, do you not? That is faith."--As related by J. S. Washburn to the author. To Ellen White, faith was a simple, uncomplicated experience--just trusting belief as a child would trust a father. Back Home at Battle Creek 3BIO 470 1 With Sara, Ellen White arrived back in Battle Creek on Tuesday afternoon, December 30, 1890, at three o'clock. Soon she was introduced to encouraging news. The Week of Prayer reading she had written had been read in the Tabernacle on Sabbath, December 27, the closing day of the special event. With joy she recorded in her diary the reports that came to her: 3BIO 470 2 The article I had written, published in the Extra, was read, and the power of the Spirit of the Lord sent the truth home to many hearts. No one could doubt that the Lord witnessed to the words written for the benefit of the church. Hearts were deeply stirred and remarks were made by Elder Prescott and others. 3BIO 470 3 Elder Prescott confessed that he had not taken the course he should have taken in Battle Creek. He went far back to Minneapolis and acknowledged he did not have the true discernment there, and since that time he had not said much, but he had talked with Elder Smith and a few others. He made thorough work. Elder Smith stated that the testimony in the Extra was meant for him. He accepted it as reproof to him.--Manuscript 54, 1890. 3BIO 470 4 In gratifying response Prescott linked his arm in Smith's and they identified themselves as seeking the Lord most earnestly. The night after the encouraging word came to Ellen White she could not sleep. She wrote: "Elder Smith was before me, and my supplications went up to heaven in his behalf all night. I was in a spirit of agony wrestling with God, and great hope took possession of my soul for him. He is one of our old hands, one of our reliable men, and the Lord will give him His keeping power."--Ibid. 3BIO 471 1 The next day she wrote a twelve-page letter to Smith, appealing to him most earnestly to come fully into the light (Letter 40, 1890). Feelings of Loneliness 3BIO 471 2 In this letter she bared her own soul, declaring: 3BIO 471 3 My brethren have trifled and caviled and criticized and commented and demerited, and picked and chosen a little and refused much until the testimonies mean nothing to them. They put whatever interpretation upon them that they choose in their own finite judgment and are satisfied. I would, if I had dared, [have] given up this field of conflict long ago, but something has held me.... 3BIO 471 4 But I leave all this in the hands of God. I feel cut loose from many of my brethren; they do not understand me or my mission or my work, for if they did they could never have pursued the course they have done. 3BIO 471 5 I love to have the ones who feel they need help--poor, hungry, starving souls. I love to see them enjoy the precious light God has given me for them. Oh, how Jesus rejoiced when a place was found for the truth in the heart of the woman of Samaria.--Ibid. 3BIO 471 6 Friday night, January 2, 1891, she spoke to a well-filled Tabernacle, giving an account of the workings of the Spirit of God in the meetings she had attended through the past three months. Sabbath morning she spoke again, taking as her text Matthew 11:16-27 with its emphatic message "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes" (verse 21). She wrote of the meeting: 3BIO 471 7 I made a decided application of this lesson to those who had great light, precious opportunities, and wonderful privileges, and yet their spiritual growth and advancement was not in accordance with the blessings and light and knowledge given of God. There was a solemn impression made upon the congregation, and fully two thousand persons were present. I had great freedom in speaking.--Letter 32, 1891. 3BIO 472 1 Sabbath afternoon many of the church members returned to the Tabernacle; soon they divided into four groups for testimony meetings. 3BIO 472 2 In her diary report of the work of that Sabbath she noted: "I had not an idea of saying as plain and pointed things as I did say, but the Lord spoke through the human agent. I felt pressed, and could not withhold the message given."--Manuscript 40, 1891. Uriah Smith Seeks a Deeper Experience 3BIO 472 3 Monday, January 5, Smith came to see Ellen White. They had an earnest talk. She could see that he had a very different spirit from what he had manifested through the past two years. She wrote to Washburn: 3BIO 472 4 He was not hard and unimpressible; he felt the words I spoke to him, laying before him faithfully the course he had taken, and the harm he had done through this position. He said he wanted to come into harmony with the testimonies of the Spirit of God.--Letter 32, 1891. 3BIO 472 5 The next day he called again and asked if she would meet with a select few, for he had something to say. She told him she would. 3BIO 472 6 I had conversation with Elder Smith, more favorable than any previous talk. He seems to be desirous to come to the light. He sees that his course has not been right in some things, and this I knew he must see before he could be closely connected with God. Since the Minneapolis meeting he has been counteracting my work by his position. The light that God has given me for the church has not been fully received because of his position. His attitude has said more than words. 3BIO 472 7 But after conversing with him freely, and showing him what harm he was doing to those who did not want to believe the message or receive the messenger and the counsel from God, he seemed to see more clearly the position he had occupied. He was determined to make straight paths for his feet, and to take up the stumbling blocks, that the lame may not be turned aside out of the way, but rather be healed of their weakness and inefficiency.--Manuscript 40, 1891. 3BIO 473 1 To Washburn she told of the Wednesday meeting: 3BIO 473 2 Elder Smith read the letter I had sent him, read it to them all, and said he accepted it as from the Lord. He went back to the Minneapolis meeting and made a confession of the spirit he had occupied, casting on me very heavy burdens. Brother Rupert confessed also, and we had a very profitable, excellent meeting. 3BIO 473 3 Brother Smith has fallen on the Rock, and is broken, and the Lord Jesus will now work with him. He took my hand as he left the room, and said, "If the Lord will forgive me for the sorrow and burdens I have brought upon you, I tell you this will be the last. I will stay up your hands. The testimonies of God shall hold this place in my experience." It is seldom that Elder Smith sheds a tear, but he did weep, and his voice was choked with the tears in it.--Letter 32, 1891. 3BIO 473 4 By interviews and letters the work of confession and reconciliation continued. Ellen White wrote, "Now you see I have reason to be glad and rejoice and praise the Lord. Professor Bell was present. Elder Smith confessed to him the wrong that he had done to him in the school trial in 1882. Oh, how glad I was to see and hear and know that these things that had barred the Spirit of God from coming into our meetings were removed."--Ibid. George I. Butler Confession 3BIO 473 5 Uriah Smith was not alone in coming to see the need of making confessions and coming into the light. Among others was George I. Butler, who soon after the Minneapolis session retired in Florida. In the summer of 1893 he sent to the Review and Herald for publication a significant communication in which he reviewed his experience. 3BIO 473 6 I fully believe that God has blessed greatly to the good of His people and the cause the greater agitation of the doctrines of justification by faith, the necessity of appropriating Christ's righteousness by faith in order to our salvation, and the civil and religious liberty principles now so much dwelt upon.... 3BIO 473 7 I am well satisfied that additional light of great importance has been shining upon these subjects, and fully believe that God has greatly blessed it to the good of those who have accepted it.... 3BIO 474 1 I hope never to despair, never to fall out by the way. Christ seems very precious to me, the best Friend by far I ever had. My heart burns within me many times to be able yet to bring souls to the truth. I hope yet to labor again in some humble way in His vineyard.--The Review and Herald, June 13, 1893. 3BIO 474 2 Butler did labor actively again. Released from the care of his invalid wife by her death late in 1901, he was soon drawn into administrative work, first in Florida and then in the newly organized Southern Union Conference. Others Confess and Turn About 3BIO 474 3 It was in 1893 also that several other leading men repented of their attitude at Minneapolis and made confessions: Isaac Van Horn, Leroy Nicola, J. H. Morrison, and Madison Miller. It would be saying too much to declare that all of those who at one point after the Minneapolis session confessed their failure to walk in the light always held to their good intentions, but they left the ranks of opposers and were counted among those who lived and worked with an understanding of righteousness by faith. 3BIO 474 4 Writing in 1899, Ellen White defined the period of particular difficulty mentioning the "confusion that came into Battle Creek from the Minneapolis meeting." Two years of opposition were brought in, and at two General Conferences [1889, 1891], [Even though the 1891 conference was marked with positive circumstances, quite different from the 1888 meeting, some still held out in opposition.] a spirit prevailed among some of our leading men which was not inspired by God.--Letter 183, 1899. 3BIO 474 5 The two men used mightily by God at Minneapolis and in the decade that followed, Waggoner and Jones, became the special point of attack of the great enemy of God and man. In time they were misled and their positive testimony was hushed. [See appendix B in Thirteen Crisis Years for an account of "what became of A. T. Jones and E. J. Waggoner?"] With a seeming premonition of this, Ellen White wrote in 1892: 3BIO 474 6 It is quite possible that Elder Jones or Waggoner may be overthrown by the temptations of the enemy; but if they should be, this would not prove that they had had no message from God, or that the work that they had done was all a mistake. But should this happen, how many would take this position, and enter into a fatal delusion because they are not under the control of the Spirit of God.... 3BIO 475 1 I know that this is the very position many would take if either of these men were to fall, and I pray that these men upon whom God has laid the burden of a solemn work may be able to give the trumpet a certain sound, and honor God at every step, and that their path at every step may grow brighter and brighter, until the close of time.--Letter 24, 1892. 3BIO 475 2 In her many articles in the Review and Herald and Signs of the Times, and in her many books, Ellen White has kept that light shining. Others have joined her in this important mission. ------------------------Chapter 36--(1890-1891) The Last Year Before Australia 3BIO 476 1 For a number of years the General Conference sessions had been held annually in the late fall months. At the session of 1889, also held in the fall, the decision was made to hold the sessions every other year, in the early spring. Thursday, March 5, 1891, was set as the opening date of the next session. It would be held in the Tabernacle in Battle Creek. 3BIO 476 2 The second ministerial institute preceded the session, and Ellen White was urged to meet with them when she could, in the early-morning meetings. She made it a practice to be present and speak each morning, and also gave a short address in the closing exercises of the school (The Review and Herald, March 3, 1891). Writing to workers on the Pacific Coast, she reported: 3BIO 476 3 The ministerial institute was a season of close searching of the Scriptures. The doors of hearts were not barred with iron, lest rays of light should penetrate the darkened chambers of the mind, and the sanctifying power should cleanse and refine the soul temple. Right in the midst of their study, during the past winter, there have been times where there was not a question with the class but that the Comforter, the Holy Spirit of God, was doing its work.--Letter 3, 1891. The 1891 General Conference Session 3BIO 476 4 It was in this atmosphere that the General Conference session of 1891 opened, following a week-long council of conference presidents. The 102 delegates represented twenty-nine conferences and four mission fields. O. A. Olsen, president of the General Conference, gave his report as the first item of business. It was one of progress: The ministers' school had been a real success, the colleges at Battle Creek and Healdsburg were full, South Lancaster Academy was crowded, and a new college at Lincoln, Nebraska, was under construction and would open in the fall. The Review and Herald was securing a new charter, the Pacific Press was crowded with work, and the publishing house in Norway had just added a cylinder press. The missionary ship Pitcairn, authorized at the previous General Conference session, had been built and had already visited the island of Pitcairn, where eighty-two were baptized and organized into a church. The Pitcairn was continuing its mission, visiting other islands in the South Pacific. S. N. Haskell, who had just returned from an around-the-world trip, brought thrilling reports of advances and opportunities. 3BIO 477 1 Among the many items the president reported on was the progress toward consolidation of the publishing interests of the denomination, bringing them under one management and board of control. The plan looked attractive and promising. Religious Interest at a High Point 3BIO 477 2 A Bible study hour was scheduled for each day at 9:00 A.M., but a change was made, explained in the Bulletin: 3BIO 477 3 So much interest was manifested on the part of the Battle Creek church, the students of the college, the helpers at the sanitarium, and hands in the Review office, that the time was changed to 7:00 P.M., in order to accommodate all.--The General Conference Bulletin, 1891, 15. 3BIO 477 4 W. W. Prescott began on Friday morning with a study on the inspiration of the Bible. E. J. Waggoner followed with the next study, taking up the "Letter to the Romans" (Ibid., 33); he presented a total of sixteen studies on this topic. 3BIO 477 5 Sabbath afternoon, March 7, Ellen White was the speaker. Uriah Smith reported of the meeting: 3BIO 477 6 In the afternoon Sister White spoke on the importance of preaching the Word, and the danger of covering up, and keeping in the background, the distinctive features of our faith, under the impression that prejudice will thereby be avoided. If there is committed to us a special message, as we believe, that message must go, without reference to the customs or prejudices of the world, not governed by a policy of fear or favor. Some will receive it and be sanctified through it, though multitudes will oppose and reject it. But it must go everywhere till the very earth is lighted with its glory. 3BIO 478 1 The discourse was a timely one, and made a profound impression upon the large congregation.--The Review and Herald, March 10, 1891. 3BIO 478 2 What Smith did not mention in his report was something many in the audience noticed, which took on significance some hours later. References to the Salamanca Vision 3BIO 478 3 A. T. Robinson, who had been in Salamanca with Ellen White on November 3, made an observation on that Sabbath meeting, relative to a point that had particular significance to him: 3BIO 478 4 The burden of the discourse seemed to be that we were to show our denominational colors, by being a distinct people, and letting the world know that we have a life-and-death message for this time. 3BIO 478 5 Three times she attempted to tell the scene that passed before her at the Salamanca meeting; each time her mind would seem to turn in another channel. At the third reference to the Salamanca meeting, she remarked, in an almost impatient tone of voice, "But I will have more to say about that some other time."--DF 107b, A. T. Robinson statement. 3BIO 478 6 Late that Sabbath afternoon the leading ministers met in the east vestry of the Tabernacle. Ellen White was present and pleaded for deeper consecration. At the close Olsen approached her and inquired if she would be present Sunday morning at the early-morning ministers' meeting. She replied that she had done her part and was weary, and she would leave the burden with him. So Olsen and Prescott planned to lead out in the morning. 3BIO 478 7 Edna Kilborne Steele, who at the time resided in Ellen White's home in Battle Creek, doing secretarial work for both Ellen White and W. C. White, stated that when Sara McEnterfer asked Ellen White if she would be attending the early-morning meeting, she replied that she had no intention of doing so. This put Sara at rest, and she slept late Sunday morning. All concerned knew exactly what Ellen White's intention was! She would, if she could, sleep late that Sunday morning (DF 107b). But in her diary written later that Sunday, March 8, she recorded: Instructed to Tell what She Saw at Salamanca 3BIO 479 1 I awakened in the morning with a decided impression that I should go into the ministers' meeting, and bear the message which the Lord had given me at Salamanca, New York, in our three months' tour.--Manuscript 19a, 1891. 3BIO 479 2 We turn now to the Robinson account: 3BIO 479 3 Brother Ellery Robinson and I were being entertained during the conference at the home of Brother W. C. White. As we were on our way to the Tabernacle to attend the five-thirty meeting Sunday morning, passing the home of Sister White and noticing the house lighted up, Brother White remarked that he would call and see if his mother was ill.--DF 107b, A. T. Robinson statement. 3BIO 479 4 He found her busily engaged in writing. "She then told him that an angel of God had wakened her about three o'clock, and had bidden her to go to the ministers' meeting and relate some things shown her at Salamanca. She said that she arose quickly, and had been writing for about two hours."--Life Sketches of Ellen G. White, 315. 3BIO 479 5 She proceeded with her son to the Tabernacle, where they found the meeting had opened and the ministers were engaged in a season of prayer. Olsen described her entry: 3BIO 479 6 While we were engaged in prayer, Sister White walked in with a bundle of manuscript under her arm. Her coming was entirely unexpected, and of course we all received the impression that she would have something special for us. At the close of the prayer season and singing a verse, we gave her the time. She arose and stated that she had not expected to attend this meeting, that she had told Elder Olsen the day before that having attended a number of meetings in succession, she would not come today; but that at three o'clock she had been awakened, someone taking hold of her arm and waking her up; and then she had arisen immediately, gotten ready, gathered up her matter, and had come to the meeting. She was impressed that she should present some things that had been shown her in November the year before, while she was at Salamanca, New York.--DF 107b, O. A. Olsen account, August 19, 1914. Ellen White's Report 3BIO 480 1 I went into the meeting and bore the testimony given me of God in the demonstration of the Spirit and power of God. I told them the Lord had opened before me many things. 3BIO 480 2 In the night season my Guide said, "Follow Me." I was taken to a council of men, where a zeal and an earnestness were manifested, but not according to knowledge. One held up the [American] Sentinel, and with his hand across the paper said, "This must come out," and then made remarks entirely contrary to the principles of our faith. The particulars of this are given in my diary of 1890. The message given made a deep impression on all those present. 3BIO 480 3 Brother [A. F.] Ballenger, deeply affected, arose and said, "I was in that council meeting which was held last night until a late hour, and Sister White has described it accurately. The very words she says she heard spoken were spoken last night. I was on the wrong side of the question, and now take my position on the right side." The testimony was well wet down with tears, and humble confession. 3BIO 480 4 I was greatly astonished. I thought that this meeting had been held at the time it was presented to me.--Manuscript 19a, 1891. 3BIO 480 5 In describing the meeting Robinson said, "I shall never forget the look of perplexity on the face of the dear woman, as she looked at Brother Ballenger and exclaimed, "Last night!" Others reported that she repeated in astonishment, "Last night! Last night!" 3BIO 480 6 When Ballenger took his seat, Captain Eldridge stood to speak: 3BIO 480 7 I was in that meeting. Last night, after the close of the conference, some of us met in my room in the Review office, where we locked ourselves in, and there took up and discussed the questions and the matter that has been presented to us this morning.... 3BIO 481 1 If I should have begun to give a description of what took place, and the personal attitude of those in the room, I could not have given it as exactly and correctly as it has been given by Sister White. I now see that I was in error; that the position that I took was not correct; and from the light that has been given this morning, I acknowledge that I was wrong.--DF 107b, O. A. Olsen account. 3BIO 481 2 Others who were in that meeting Saturday night spoke that Sunday morning, and the testimony of each was much the same--they were in the meeting a few hours before, and Ellen White had described what took place and what was said better than they could have done. Olsen later declared: 3BIO 481 3 Personally, I sat there in blank bewilderment. I did not know what she referred to. I had neither heard nor had any knowledge of the things that she presented, nor of such a meeting as she described. Indeed, I was so surprised, and the things she presented as having taken place in that meeting seemed so unreasonable, that I was quite nonplused in my mind as to what this meant. She spoke at considerable length, and placed the matter very definitely before us, and showed up the wrong spirit that was manifested, and the erroneousness of the position that had been taken by certain ones in their discussion.... 3BIO 481 4 Sister White had had no opportunity to have any knowledge of what had gone on in that room during the night in the Review office.... The Lord had shown it to her before the thing took place; and now, the very morning in which it took place, she had been, in a special manner, called by the Lord to present what had been shown her. It is needless to say not only that it brought relief to many minds, but that it gave cause for great thankfulness that at such a critical moment the Lord stepped in and saved us from the perplexity and confusion that seemed to be coming up on important questions.-- Ibid. An Abundance of Testimony 3BIO 481 5 The files of the White Estate hold the testimony of others who were present that Sunday morning. One such statement signed by six prominent ministers declares: 3BIO 482 1 The relation of this vision made a profound and solemn impression upon that large congregation of Seventh-day Adventist ministers present at that early-morning meeting. When they heard those who had been reproved for the wrong course taken in that council confess that all Mrs. White had said about them was true in every particular, they saw the seal of divine inspiration had been set upon that vision and testimony. The power and solemnity of that meeting made an impression upon the minds of those present not soon to be forgotten.--DF 107b, joint statements. The Experience Brought Unity 3BIO 482 2 A. T. Robinson related that those who attended that morning meeting had no breakfast that day: 3BIO 482 3 The meeting, which began at five-thirty and usually closed at six-thirty, continued until well on in the forenoon. It was one of the most remarkable meetings that it has ever been my privilege to attend. Men of strong iron wills, who the night before manifested a spirit of unyielding stubbornness, confessed with tears and brokenness of voice. Elder Dan Jones said,"Sister White, I thought I was right. Now I know I was wrong." 3BIO 482 4 "The Holy Spirit witnessed to the testimony borne by His servant in that meeting, and instead of division, there came a spirit of unity and sweet communion. The Sentinel, now called Liberty, has continued to this day to bear a mighty message of truth to the people.--DF 107b, A. T. Robinson statement. 3BIO 482 5 It was very clear to him why Sister White could not relate that vision to him and W. C. White in Salamanca, and why she was withheld from giving it as she attempted to do three times the day before. Not only was the cause of God spared from a serious mistake, but the experience provided unimpeachable evidence to not a few who, during the past two years, had entertained serious questions concerning the reliability and integrity of the Spirit of Prophecy. Coming as it did at the very opening of the conference session, it stabilized the work and put to rest those questioning elements that can be so devastating. General Conference Business 3BIO 483 1 Developments early in the session pointed to the need of expanding educational facilities overseas, particularly in Australia. Haskell suggested that strength and inspiration would be brought to that field if Ellen White could spend some time there. Such thinking was not at all agreeable to her, for she hoped that she could soon find some quiet place and get on with her work on the life of Christ. Official action taken at the session called for establishing a school in Australia but said nothing about an E. G. White visit. So she tried to put that matter out of her mind and proceed with plans for her work as if there would be no interruption. Uriah Smith's Spirit of Prophecy Sermon 3BIO 483 2 The second Sabbath of the session, Uriah Smith gave the morning worship sermon. His topic was "The Spirit of Prophecy and Our Relation to It." Choosing as his main text 1 Corinthians 12:1, "Now concerning spiritual gifts, brethren, I would not have you ignorant," he used scripture after scripture in presenting a strong Biblical basis for the position that the prophetic gift would appear in earth's last days. He climaxed this phase of his address by introducing Revelation 12:17 as justification for accepting the position for this "operation of the Spirit" to be expected. He explained: 3BIO 483 3 "The woman" is a symbol of the church, and the seed of the woman is the number of believers in any generation, and "the remnant of her seed" means, of course, the last generation of the church. Here is a positive prophecy that the last church will be characterized by this special feature; they will have the testimony of Jesus Christ. But what is the testimony of Jesus Christ? Revelation 19:10: "For the testimony of Jesus is the spirit of prophecy."--The General Conference Bulletin, 1891, 150. 3BIO 483 4 After dealing with the various interpretations of this term, he carried his listeners to what might be called "the bottom line." 3BIO 484 1 Well, says one, if you have reached the fulfillment of this prophecy, which demands the testimony of Jesus Christ, or the spirit of prophecy in its midst, where is the Spirit of prophecy? I am speaking to a people today most, if not all, of whom know very well where it is, and how it is connected with this work. 3BIO 484 2 It is set forth in what is known in our literature as the Testimonies for the Church, The Spirit of Prophecy, The Great Controversy, and works of that nature. What is our relation to this? Our relation to it is our relation to something which arose with this work, which has gone right forward with it, side by side, which has interwoven itself into and through it and all about it, from the day this message began until this present hour.--Ibid., 151 3BIO 484 3 Smith then traced some history from the very laying of the foundations of the church and read a question received in the mail just two days before: 3BIO 484 4 Does the Seventh-day Adventist Church believe the so-called testimonies and writings of Mrs. E. G. White to be revelations from God? 3BIO 484 5 We believe these writings are a manifestation of the Spirit of prophecy; and just as much as anything that comes from God's Spirit would be a "revelation from God," just so much these are a revelation from God.--Ibid. 3BIO 484 6 Bringing his address to a close, he summed up his presentation in twelve numbered points, the last of which drove the matter home: 3BIO 484 7 What is received through this gift should be accepted, cherished, and obeyed, if we would be prepared for a greater diversity in the operations of the Spirit, in the restoration of all the gifts, and for the larger outpouring of the Spirit upon the church, when it receives the refreshing (Acts 3:19-21), the early and the latter rain (James 5:7, 8), as it comes to the close of its experience and its work in this world, not far hence.--The General Conference Bulletin, 153. For two years Smith's influence had been negative; for two years 3BIO 484 8 he had said little about the Spirit of Prophecy as manifested in the life and work of Ellen White. But a few weeks before preaching this sermon, he had "fallen on the Rock," as Ellen White put it. Now everyone saw where he stood, and it brought strength and confidence to the people. Ellen White Asks for Time 3BIO 485 1 The General Conference Bulletin for Wednesday, March 18, carried an announcement that Ellen White had asked for time to address the conference. It read: 3BIO 485 2 Thirteenth Meeting: As it has been previously announced that Sister White would occupy the time at ten-thirty, a very large audience was assembled at the time for the opening of the meeting. Prayer was offered by Elder A. T. Jones. After the reading of the minutes, the conference adjourned to 10:30 A.M., Wednesday, March 18. 3BIO 485 3 Sister White bore a very earnest and impressive testimony, a synopsis of which will appear in a future number of the Bulletin.-- Ibid. 3BIO 485 4 The opening words of her address revealed the burden of her heart: Dear Brethren and Sisters, 3BIO 485 5 I have had a burden in regard to Battle Creek and the places surrounding it, and other places in Michigan. From time to time, light has been given me with reference to the duty of many of our people to leave this place, and go where they can spread the knowledge of the truth. Testimony on this point was given years ago, and why the people have been so backward in heeding it has been a mystery to me.--Ibid., 181. 3BIO 485 6 She then read from what she wrote after the vision given June 12, 1868, as recorded in Testimonies, volume 2, pages 113-116, presenting a strong appeal to Seventh-day Adventists who were not needed in Battle Creek to move to other regions and carry the message of the church with them. She appealed that for the good of the church members and for the spreading of the message, Battle Creek members should spread out. 3BIO 486 1 When I see so little of the spirit of self-sacrifice manifested among us, I wonder if our people believe that Christ is soon coming. Do you believe it? A man will act out all the faith he has. We used to say so in 1843 and 1844. Brethren, do you now believe that the Lord is coming? Do you believe it in your hearts, or is it a mere theory, without any real faith or power? 3BIO 486 2 The world will present its proposals to draw you away from the work, and Satan will tempt you to accept them. If you can be easily divorced from the work, you may depend upon it, the bribe will come, because Satan wants every soul that he can lead. Now, brethren and sisters, we want to know who are on the sacrificing side; we want to know who will be on the side of God, the side of heaven, the side of eternal life.--Ibid., 184. The Question of Consolidation 3BIO 486 3 In his opening address to the conference Olsen had mentioned the importance of the publishing work of the church and of steps being taken thought to strengthen it: 3BIO 486 4 At the time of our last General Conference we recommended this subject as worthy of consideration by this body. The result was the appointment of a representative committee of twenty-one, to take the matter under advisement, learn what could be done, and if the way was open, to go on and effect such consolidation. This committee has done all that circumstances would permit, and will render its report to this body at the proper time.--Ibid., 9 3BIO 486 5 This report came in to the session on Sunday morning, March 15. The editor of the Bulletin saw in the prompt and full attendance at the meeting, and the fact that many visitors were present, the interest taken in this particular item of business. The report opened: 3BIO 486 6 Your committee appointed at the last session of this conference to take into consideration the consolidation of the publishing work under one general management, with power to act, if in their judgment they thought best to do so, would report that we have given the matter referred to us much thought.--Ibid., 123 3BIO 487 1 Instead of the formation of a new corporation, the committee recommended that the General Conference Association, which dealt with legal matters, be reorganized. The number of trustees should be increased from five to twenty-one, and all publishing interests should be consolidated under the control of this enlarged corporation board. It was suggested that if the conference acted promptly, the new arrangement could be set up before the close of the session, set for March 25. The recommendation was accepted and followed, and by the time the session closed, a board of twenty-one had been elected and steps taken to place it in a position of responsibility. What was not realized at the time was that the General Conference Association board of twenty-one could soon overpower, in some respects, the General Conference Committee of nine. 3BIO 487 2 Among the many matters opened up to Ellen White in the Salamanca vision were dangers relating to the forming of confederacies in the publishing work, as brought to view in Life Sketches, chapter 48, [A reprinting of a tract issued in the early 1890S.] and the danger of covering up the distinctive features of the message, as referred to in chapter 35. She wrote of the vision given at Salamanca: 3BIO 487 3 I was taken out of and away from myself to assemblies in different States, where I bore decided testimony of reproof and warning. In Battle Creek a council of ministers and responsible men from the publishing house and other institutions was convened, and I heard those assembled, in no gentle spirit, advance sentiments and urge measures for adoption that filled me with apprehension and distress. 3BIO 487 4 Years before, I had been called to pass through a similar experience.... On the night of November 3, these warnings were brought to my mind, and I was commanded to present them before those in responsible offices of truth, and to fail not nor be discouraged. There were laid out before me some things which I could not comprehend.--Life Sketches of Ellen G. White, 319. 3BIO 487 5 Her attention was called particularly to those carrying on the work at Battle Creek. She wrote: 3BIO 487 6 Great peril was about the people, but some knew it not. Unbelief and impenitence blinded their eyes, and they trusted to human wisdom in the guidance of the most important interests of the cause of God relating to the publishing work. In the weakness of human judgment, men were gathering into their finite hands the lines of control, while God's will, God's way and counsel, were not sought as indispensable. Men of stubborn, iron-like will, both in and out of the office, were confederating together, determined to drive certain measures through in accordance with their own judgment.--Ibid., 320, 321. 3BIO 488 1 Was it because she detected that this was taking place in the moves toward consolidating the publishing interests of the denomination that she was led to say what she did as she addressed the conference session on the last night of the meeting? 3BIO 488 2 In this address she sounded warnings in several directions. Although she did not speak directly against the plans developed for the consolidation of the publishing work, it would seem that she had this in mind in her opening remarks: 3BIO 488 3 Brethren and sisters, I appeal to you as Seventh-day Adventists to be all that this name signifies. There is danger of departing from the spirit of the message, and adopting measures that will imperil the work of God. As the Lord has presented these things before me at several times and in different places, I have been brought into your assemblies where articles were read and statements made which were false in principle and dangerous in their tendency. I was shown that those who advocated these sentiments were not following the counsel of God.--The General Conference Bulletin, 1891, 256. 3BIO 488 4 Among leading workers in her audience there was some uncertainty as to how to apply the counsel. Did it refer to problems over the American Sentinel, or to the matter of consolidation? When they came and inquired of her, she replied that she could not answer that question. At times under similar circumstances she replied: "I cannot explain it; you should understand it better than I. If you do not understand it, pray to the Lord, and He will help you."--DF 105b, W. C. White address, November 25, 1905. 3BIO 489 1 In the closing meeting she devoted some time to the question of their relationship to the Spirit of Prophecy; she challenged them to test her work by the Word and by their observations. She spoke of the Sabbath and the need to prize it and stand in its defense, and that the church's testimony now "is not to be less decided than formerly; our real position is not to be cloaked in order to please the world's great men."--Ibid., 1891, 258 3BIO 489 2 She spoke of the institutions in Battle Creek and of how, as they were founded, the pioneers prayed and sought God day and night. "Now let us continue to pray," she admonished. "If we needed to pray about the establishment of these institutions, how much more do we need to pray for God to keep them as guardians of the truth."--Ibid., 261. Cheering, Positive Attitudes 3BIO 489 3 In closing, she first reminisced and then admonished: 3BIO 489 4 At the morning meetings I have enjoyed hearing the testimonies of those who came here to learn--testimonies of how they have learned to believe that Christ has forgiven their sins.... If we learn what is to be the joy of our calling, we shall praise God with heart and soul and voice. And at last we shall have a glorious triumph when our captivity shall be turned, and our mourning and tears shall be forever past. What a shout of praise will then go forth from human lips! Shall we begin it here? God grant that we may!--Ibid. 3BIO 489 5 A few days before the close of the session, Ellen White had written to fellow workers on the Pacific Coast: 3BIO 489 6 We have had a deeply interesting conference.... I attended all the morning meetings except three, and spoke to the ministers with great freedom. The Lord has been in our midst, and we have seen of His salvation. 3BIO 489 7 I never attended a General Conference where there was manifested as much of the Spirit of the Lord in the study of His Word, as on this occasion. Meeting after meeting was held for three weeks. Each morning there was a meeting at half past five for the ministers, and these were special seasons of refreshing from the presence of the Lord. These ministers' meetings were of a solemn character. There was depth of feeling, thanksgiving and praise, offered to God for His precious blessing bestowed in the searching of His Word.--Letter 3, 1891. Ellen G. White Following the Session 3BIO 490 1 The 1891 General Conference session over, Ellen White hoped fervently that there would be no invitation for her to go to Australia. She exclaimed, "I long for rest, for quietude and to get out the 'Life of Christ."'-- MS 29 1891. In fact, in anticipation of a concerted program of writing, she had purchased a lot in Petoskey, in the resort area on Lake Michigan, where she had spent two months the summer before. She was having a home built there, where she and her staff could hide away and work. But meetings the brethren wished her to attend would involve several weeks. The last of these were at Grand Rapids, which she would attend en route to Petoskey. In her restlessness she wrote: 3BIO 490 2 I long to be in Petoskey and feel almost conscience-smitten in losing so much time. I do not know but that we will give up Grand Rapids and go on to Petoskey.--Letter 65, 1891. 3BIO 490 3 But she didn't, and finally she reached Petoskey on the evening of Monday, May 4. She stayed with friends for a few days until her home was completed and her household goods had arrived from Battle Creek (The Review and Herald, June 9, 1891). 3BIO 490 4 Her summer plans were to be affected by other actions taken at the recent General Conference session. One called for a Bible institute, to be followed by a summer normal institute from July 15 to August 25, in the vicinity of Petoskey. For some reason, perhaps because of her son's involvement, Ellen White and the two women with her, Sara McEnterfer and Marian Davis, were drawn into searching for appropriate sites for the planned summer institutes, even before getting settled in the new home, which was nearly ready for occupancy. 3BIO 490 5 It was just at this point the invitation from the Foreign Mission Board for her to go to Australia reached her. Ellen White Shared in Carriage Accident 3BIO 490 6 After W. C. White reached Petoskey he spent several days driving in different directions from the city in search of a location for the summer Bible school. It was while he was thus engaged that an accident occurred. George B. Starr and his wife, engaged in evangelism in that area, witnessed it at close range and felt it was an attempt on the part of the enemy to bring injury to Ellen White or to destroy her and those with her (Ibid.). She herself wrote of it to her close friend Dr. J. H. Kellogg, of the Battle Creek Sanitarium: 3BIO 491 1 Wednesday we had an accident that might have proved quite serious. We had just started for Harbor Springs; before we were out of town, we turned a corner at a moderate pace, when one wheel of the carriage broke down completely. Every spoke came out of the hub, the carriage was overturned, throwing some of us out, and one on top of the other. 3BIO 491 2 Willie was holding the reins. Our spirited horse had one thill [carriage shaft] on the top of her back; she trembled, but did not run a step. There was no screaming; we kept perfectly silent, but there was some surprised thinking. I crawled out over the back seat on hands and knees, and with heart and voice thanked the Lord for our escape. No bones were broken and none of us was seriously hurt. The girls [Sara McEnterfer and Marian Davis] who were with us received some bruises, [but] I not a scratch, though my dress was badly torn. 3BIO 491 3 The thill was taken from the horse's back, the tugs loosened, and the horse tied to the fence; we obtained another carriage from the livery stable and went on our way.--Letter 10, 1891. 3BIO 491 4 As they drove along, Ellen White had some thoughts about the wheel that had collapsed under stress, and about the Seventh-day Adventist workman who had made it: 3BIO 491 5 I felt sad to think who made our carriage, and that the article we had thought could be depended upon was so wrecked. At first we could not understand the cause of the breakage, but upon examining the wheel [we] found that the spokes were too small for the holes in the hub, and wooden wedges had been driven in to make the spokes fit, then all painted over. It was a complete fraud. I am sorry that even all our brethren cannot be trusted to deal honorably, without pretense or fraud. 3BIO 492 1 I believe that an angel of God stood by us to preserve our lives. When our horse was taken out of the stable she was so full of life that it was all a man could do to hold her. That in so short a time she could stand such a test so well was due to the guardianship of heavenly angels.--Ibid. To Go or Not To Go 3BIO 492 2 The action of the Foreign Mission Board calling for Ellen White to go to Australia carried a clause that left the final decision with her. That is, the request was predicated on "the light she may have in the matter" and "her own judgment" (The General Conference Bulletin, 1891, 256). As the summer wore on, how she sought the Lord for light! But she received none, either to go or not to go. On June 5 she wrote in her diary: 3BIO 492 3 Up to this time I have had many letters to write. I have devoted most of four days to writing on the life of Christ. So many important letters to answer, which I cannot neglect, give me limited time to do the work I desire to do.--Manuscript 43, 1891. 3BIO 492 4 Nonetheless, the plans stood firm. As she later wrote of it, she had adopted the practice of responding to the requests of the General Conference unless she had special light to the contrary (Letter 18a, 1892). As they viewed the needs of the world field the brethren had asked her to go; in vision she had been shown conditions in Australia, which to her seemed to be an indication that she should go; and as the Lord gave her no direct word as to the course she should follow, she would go, even though she wished she might be released from going. 3BIO 492 5 In mid-August the Foreign Mission Board and the General Conference Committee took action appointing the Starrs to accompany Ellen White and her party to Australia (The Review and Herald, October 13, 1891). The Review and Herald carried the word: 3BIO 492 6 Sister White left Battle Creek, Wednesday September 9, in company with Brother W. C. White, and others, on her Western journey. She will attend the camp meeting in Colorado and California, and then sail for Australia.--Ibid., September 15, 1891 3BIO 492 7 She had filled out nearly 63 years of her life. For nine years she would again labor overseas. ------------------------Appendix--The Weight of Evidence By Uriah Smith 3BIO 493 1 Considerable handle, I understand, is being made in some directions--of the fact that the editor of the Review has been troubled over the question of the visions, has been unsound on that question, and at one time came very near giving them up. It strikes me that this is quite a small amount of capital to work up much of a trade on--"came very near giving them up"--but didn't! I also, at one time, came very near getting run over by the cars, and rolled into jelly; but I didn't, and so continue to this day. Some have met just such a catastrophe. The difference between them and myself is that they did, and I didn't. Some have given up the visions. The difference between them and myself is the same--they did, and I didn't. 3BIO 493 2 Just how near I ever did come to giving them up, I am willing anyone should know who wishes to know, if it can be determined. Perhaps I have not come so near as some suppose; perhaps not so near as I have supposed myself. That I have had, in my experience, occasional periods of trial, I do not deny. There have been times when circumstances seemed very perplexing; when the way to harmonize apparently conflicting views did not at once appear. And under what have seemed, for the time, strong provocations to withdraw from the work, I have canvassed the question how far this could reasonably be done, or how much of this work could consistently be surrendered. I have pondered the questions whether this point was not inconsistent, or that absurd, or the other out of harmony with reason and revelation; and whether this feature ought not to be readjusted, or the other set aside entirely. All this ground I have gone over as thoroughly as anyone of no more ability than myself could go, and as candidly as anyone in as much darkness as I was in would be likely to maintain. But the weight of evidence has never in my mind balanced on the side of surrender. 3BIO 494 1 This I can say, that never, since I became fully acquainted with that system which we denominate "the present truth," so as to comprehend it in its sublime proportions, its divine harmony, and its inseparable connections, have I had the least shadow of misgiving as to its truthfulness in its fundamental principles, and its stability and final triumph, as the work of God. It is evident, also, that this work before its close must present the fulfillment of the prophecy of Joel, and some prophecies of the book of revelation. And to whatever degree I may have persuaded myself that this cause might have been so far developed without this feature which we call the gift of prophecy, it was only to look for something of the kind to appear in the future; for without this, it would lack one of the tests of being the work of the last generation. 3BIO 494 2 This was not the phase of the question, however, with which we had to deal. For here was a manifestation which had been interwoven with this cause from its very commencement; and the idea of separating this feature from it now, in the present stage of the work, is very different from the question of how things might have been if no such feature had yet been connected with it. A little reflection is sufficient to show that the message, and this which purports to be one of the gifts of the spirit which has accompanied it, cannot be separated. 3BIO 494 3 Well, then, says one, the absurdity of this part of the work is sufficient to overthrow the other. To which I reply, no; for the strength of the other part is sufficient to hold a person from giving up this. And this has been the position I have occupied. And so whatever doubts and perplexities I have had, I have in reality come just as near giving up the visions as I have of surrendering other parts of the message from which this could not be separated, and respecting which I have never had a misgiving. 3BIO 494 4 It has never seemed to me the part of wisdom to fix the mind upon any one point to the exclusion of all the rest, and let a difficulty there distract the view from everything else, and override every other consideration, and then because everything was not clear right at that point, to make an impulsive and rash plunge which would lead to the surrender of other points which one did not anticipate, and which he did not desire to surrender. It has seemed to me the better way to consider the question in all its bearings, note the effects which would be produced, take in the consequences, and not make a move till one was prepared to accept the results which it was foreseen would probably or inevitably follow. Upon this principle I have tried to act. And I have never seen the time when I was willing to accept the results of a denial of the position and calling of sister White in connection with this cause, and hence have never seen the time when I have said by word of mouth, or come to a decision in my own heart, that her visions were not the operation of the spirit of God. 3BIO 495 1 Of admonitions and reproofs I have needed my full share; and whenever anything of this nature has come which I could not understand, or circumstances have arisen which seemed inexplicable, I have been content to wait, knowing that the foundation of God standeth sure, to see what solution of the difficulties a little time would accomplish. The beautiful sentiment of the hymn has often come to my mind both as a caution and a prophecy: "Soon shall our doubts and fears all yield to thy control; "Thy tender mercies shall illume the midnight of the soul." 3BIO 495 2 A general in battle does not despair of his army while the center stands firm. The wings may waver; there may be some confusion on the outskirts; but while the center holds, the battle is not lost. So with the present truth; so long as the main pillars remain unshaken, it is folly to leave the building as if it was about to fall. 3BIO 495 3 Some of our brethren, I understand, who do not endorse the visions, knowing that I have questioned the arguments based on some scriptures in their behalf (only one or two, however), have thought me hypocritical because I did not come out and controvert in the Review what I considered the wrong application. The answer, in general, will be found in the principles stated above. I wish to see how a question is to be settled as a whole, before entering upon an aimless agitation of any of its parts, or an effort to sow doubt or distrust thereon. If the time should ever come when I could not sincerely and joyfully entertain and seek to maintain the views of this people, and I should chance then to have a position upon the paper, their proper representatives would be notified at once to seek someone to manage their organ who could do so in harmony with their views. And if anyone supposes that I would, under these circumstances, take advantage of my position to publish views contrary to the established faith of the body, or calculated to throw doubt or confusion upon any of their cherished points of faith, they greatly mistake my estimate of what would be honest or honorable. Whatever I should have to say in that direction would be said only by the permission of those authorized to grant it, or through some channel provided for the purpose. 3BIO 496 1 Relative to my present position, I can say that everything seems clear and satisfactory to my own mind. I do not know that I could make it appear so to others, though I should be willing to try under proper circumstances; but my convictions, so far as my own case is concerned, are of course sufficient. I do not anticipate any severer tests in time to come than have already been met and surmounted. Hence I consider myself now more firmly established than ever before in reference to every feature of this work. I do not, of course, presume to say what further experiences and discipline may be necessary to test the sincerity of my profession and the strength of my devotion to what I believe to be the cause of God. But my steps are onward with a firm trust for grace sufficient for my day, and for a way of escape on the right side of the slough of despond, out of every supposable period of temptation and trial. 3BIO 496 2 The reader will pardon this lengthy, and to me distasteful, allusion to my own personal matters. I have made it for reasons stated at the beginning.--"Personal," Ibid., December, 1887. ------------------------Ellen G. White: The Australian Years: 1891-1900 (vol. 4) 4BIO 11 1 Chapter 1--(1891) The Call to Australia 4BIO 22 1 Chapter 2--(1891-1892) Ellen White Begins Work in Melbourne 4BIO 31 1 Chapter 3--(1892) Ministry in Great Pain and Suffering 4BIO 42 1 Chapter 4--(1892) The Australasian Bible School 4BIO 48 1 Chapter 5--(1893) The Servant of the Lord Could Rejoice 4BIO 58 1 Chapter 6--(1893) Influence at Administrative Convocations 4BIO 69 1 Chapter 7--(1893) On to New Zealand 4BIO 77 1 Chapter 8--(1893) The New Zealand Camp Meeting 4BIO 89 1 Chapter 9--(1893) The Winter in New Zealand 4BIO 99 1 Chapter 10--(1893) Evangelism--The Struggle for a Foothold 4BIO 113 1 Chapter 11--(1894) The Evangelistic Thrust in Australia 4BIO 125 1 Chapter 12--(1894) The American Mails--Almost Overwhelmed 4BIO 138 1 Chapter 13--(1894) The Move to New South Wales 4BIO 146 1 Chapter 14--(1894) A Place for the School 4BIO 162 1 Chapter 15--(1894) The Ashfield Camp Meeting in New South Wales 4BIO 176 1 Chapter 16--(1894-1895) "Is There Not a God in Israel?" 4BIO 188 1 Chapter 17--(1895) Tasmania--The Convention and the Wedding 4BIO 215 1 Chapter 18--(1895) The Beginning at Cooranbong 4BIO 228 1 Chapter 19--(1895) Travels in the Last Few Weeks of 1895 4BIO 237 1 Chapter 20--(1895) Fannie Bolton and Her Witness--True and False 4BIO 251 1 Chapter 21--(1895-1896) Bearing Testimony by Voice and Pen 4BIO 260 1 Chapter 22--(1896) 1896--A Year of Good News and Bad News 4BIO 272 1 Chapter 23--(1896-1897) Meeting Doctrinal Error and Apostasies 4BIO 287 1 Chapter 24--(1897) The Avondale School--Working Toward the Target Date 4BIO 304 1 Chapter 25--(1897) Avondale--A New Start in Christian Education 4BIO 315 1 Chapter 26--(1897) The New Church Building at Avondale 4BIO 323 1 Chapter 27--(1897) Sunnyside and Beyond--1897 4BIO 334 1 Chapter 28--(1897) The Stanmore Camp Meeting and the Health-Food Business 4BIO 342 1 Chapter 29--(1898) The First Half of 1898 4BIO 352 1 Chapter 30--(1898) Divine Guidance in Important Moves 4BIO 363 1 Chapter 31--(1898) The High Point in Australian Camp Meetings 4BIO 375 1 Chapter 32--(1892-1898) Writing on the Life of Christ--The Desire of Ages 4BIO 394 1 Chapter 33--(1899) The American Mails and Agonizing Situations 4BIO 408 1 Chapter 34--(1899) Wrestling With Distressing Financial Problems 4BIO 420 1 Chapter 35 (1899) The Work in Australia Comes of Age 4BIO 434 1 Chapter 36--(1899-1900) Finishing Touches of Ellen White's Ministry in Australia 4BIO 448 1 Chapter 37--(1900) Ellen White's Last Year in Australia ------------------------Chapter 1--(1891) The Call to Australia 4BIO 11 1 To Ellen White the year 1891 gave promise of being a good year for writing and book production. The crisis at the General Conference session of 1888 at Minneapolis and the resistance on the part of some church leaders to the wholehearted acceptance of the message of righteousness by faith had, upon the confessions of certain key men, largely subsided. In her oral ministry and writing Ellen White had for much of two years helped to stem the tide of negative reaction, and the Bible-based doctrine of justification by faith was by 1891 quite generally accepted. 4BIO 11 2 During the preceding five or six years she had made good progress, with the aid of her literary assistants, in enlarging and preparing for colporteur sale volumes one and four of The Spirit of Prophecy. The Great Controversy bore the publication date of 1888, and Patriarchs and Prophets came from the press in 1890. Both were substantial, well-illustrated books, appropriate for sale both to the world and to the church. It was now Ellen White's ambition to take up the life of Christ, bringing out a book that would stand between the Patriarchs and Controversy, replacing The Spirit of Prophecy volumes two and three. She felt that if she could just have a good year without too many interruptions, she could get this done and have the book in the field fulfilling its mission. 4BIO 11 3 The manuscript for Steps to Christ was in the hands of a religious publisher in Chicago. The little volume had been prepared at the suggestion of evangelists that some of the choice materials from Ellen White on conversion and the Christian life could have a wide sale and most fruitful mission. It was suggested also that if the book were put out by a religious book publisher in Chicago or New York, its circulation and acceptance would be enhanced. Fleming H. Revell was pleased to receive the manuscript for publication. 4BIO 12 1 The work of the church was expanding overseas. A decade and a half earlier, in 1874, John N. Andrews had been sent to Europe to lead out in the work there. Indeed, it was on April 1 of that year that Ellen White, residing in California, had been given a vision that the time had come to break away from limited ideas of the work and take broader views. The "young man" she had "frequently seen" in her visions declared: 4BIO 12 2 Your light must not be put under a bushel or under a bed, but on a candlestick, that it may give light to all that are in the house. Your house is the world.... The message will go in power to all parts of the world, to Oregon, to Europe, to Australia, to the islands of the sea, to all nations, tongues, and peoples.--Life Sketches of Ellen G. White, 209. 4BIO 12 3 Eight months later, at the dedication of Battle Creek College, Ellen White described a vision given the day before in which she saw printing presses in different countries, publishing the message. When James, her husband, pressed her to name the countries, she said she could not recall the names. "Oh, yes," she said, "I remember one--the angel said 'Australia.'"--DF 105j, WCW, "A Comprehensive Vision." S. N. Haskell was present, and he made up his mind he would proclaim the message in Australia. But it was ten years before the church reached the point in growth that it felt it could support him in carrying the message to that faraway land in the South Pacific. 4BIO 12 4 At its 1884 session the General Conference took an action to send Haskell to lead out in opening up the work of Seventh-day Adventists in Australia. Being a practical man, he chose four families to help him start the work in the southern continent: J. O. Corliss, evangelist and editor; M. C. Israel, pastor and evangelist; William Arnold, a colporteur; and Henry Scott, a printer. The five families traveled to Australia in 1885, arriving in June, the winter season in Australia. They threw themselves wholeheartedly into the work; through two evangelistic efforts, supplemented by book distribution, there soon was a church of ninety members in Melbourne and a fledgling monthly magazine, The Bible Echo and Signs of the Times. 4BIO 13 1 Six years later, 1891, the combined membership in Australia and New Zealand had reached seven hundred; among these were a number of young people eager to enter the work of spreading the church's message in the South Pacific. As Haskell, who had returned to the States, revisited the field, he saw clearly the need for a training school, and voiced his convictions in a letter to O. A. Olsen, president of the General Conference. The General Conference Takes Action 4BIO 13 2 The twenty-ninth session of the General Conference was held in Battle Creek, Michigan, commencing Thursday morning, March 5, 1891. It was a meeting marked with a broadening vision, particularly in lines of education. On Friday morning Haskell, having recently completed a tour among missions in Africa, India, and other countries, spoke on the importance of training workers in their native countries rather than sending them overseas where they often lost touch with their home situations. Sunday morning W. W. Prescott, General Conference educational secretary, gave his report, in which he mentioned a number of calls for schools. He stated that "a request also comes in for the opening of a school in Australia."--The General Conference Bulletin, 1891, 39. On Monday morning, the Committee on Education brought in the following recommendation: We recommend, 4BIO 13 3 1. That as soon as practicable, an English Bible school be opened in Australia, to continue from twelve to sixteen weeks. 4BIO 13 4 2. That at least two teachers be sent from this country to have charge of this school. 4BIO 13 5 3. That the expense of maintaining this school be met by the brethren in Australia in such a manner as may seem best to them. 4BIO 13 6 4. That the establishment of this school be regarded as the first step toward a permanent school for children of all ages, in case the brethren in Australia so desire.--Ibid., 48 4BIO 13 7 Haskell was convinced that if Ellen G. White were to visit the field she could bring strength and inspiration, and promote the school idea as a training center. Others were inclined to side with him in this. So the idea of a visit by Ellen White to Australia began to develop. 4BIO 14 1 Ellen White hoped that there would be no invitation for her to leave America. "I long for rest, for quietude, and to get out the 'Life of Christ,'" she wrote.--Manuscript 29, 1891. In fact, in anticipation of a concerted program of writing, she had purchased a lot in Petoskey, in a resort area on Lake Michigan, and was having a home built where she and her staff could work without the interruptions they would have to contend with in Battle Creek. 4BIO 14 2 It was just at this point that word of the invitation of the Foreign Mission Board reached her, asking her to go to Australia. The action read: 4BIO 14 3 Whereas, In our judgment it would be a great blessing to the cause in Australia and adjacent colonies for Sister White to visit that field; Therefore, 4BIO 14 4 Resolved, That we hereby invite her to do so, as soon as the coming autumn, if her own judgment, and the light she may have in the matter, shall be in accordance with this request; it being understood that W. C. White shall accompany her on this visit.--Ibid., 1891, 256 4BIO 14 5 The meeting in Battle Creek at which this action was taken was chaired by O. A. Olsen, president of the General Conference; the secretary was W. C. White, her own son. Looking back on what her two-year visit to Europe had meant to the cause, church leaders anticipated that the Australian sojourn would occupy about the same period of time. 4BIO 14 6 On June 2, 1891, the Review and Herald carried an article written by Olsen entitled "Our Duty to Advance," in which he informed the church at large: 4BIO 14 7 Since the conference, the Foreign Mission Board has recommended that Sister White go to Australia, if it be in harmony with her sense of duty; also that Elder W. C. White accompany her. There has been a long and urgent call from Australia for Sister White to come there, but the way has not been open; and even now it seems like an unreasonable undertaking for her, at her age and in her worn condition, to attempt such a journey; but she is of good courage, and has responded favorably, and it is quite probable that she and Elder White will sail for Australia next November. To Go or Not to Go 4BIO 15 1 The action of the Foreign Mission Board calling for Ellen White to go to Australia carried a clause that left the final decision with her. As the summer wore on, she sought the Lord for light, but she received none. 4BIO 15 2 On August 5, 1891, she wrote in her diary: [Ellen White kept a journal, sometimes with just brief entries as to her activities and other times serving as a place in which she might write at some length on subjects to which the Lord led her mind. These blank books in which she thus wrote she called her diary. These materials have been copied and introduced into the manuscript file, bearing appropriate numbers that appear here as source credits.--Author.] 4BIO 15 3 This morning my mind is anxious and troubled in regard to my duty. Can it be the will of God that I go to Australia? This involves a great deal with me. I have not special light to leave America for this far-off country. Nevertheless, if I knew it was the voice of God, I would go. But I cannot understand this matter. 4BIO 15 4 Some who are bearing responsibilities in America seem to be very persistent that my special work should be to go to Europe and to Australia. I finally did go to Europe and worked there in that new field with all the power and influence God had given me. My home and my goods in America became scattered, and I sustained much loss in this line. I offered my home for sale, and Dr. Kellogg purchased it. The price I received I needed, and it was a small price. I did wish it could have been double, for I had, with W. C. White, to open new fields, and I invested this means in school homes, in meetinghouses, and in opening new fields.--Manuscript 44, 1891. 4BIO 15 5 Time was running out. Soon a decision had to be made. On August 20 she wrote: 4BIO 15 6 There is much talk in regard to our journey to Australia, but I cannot see my way clear to go. Brethren say that Sister White will have no such burdens to bear, as she has here in America, that she can write her books so much more readily without carrying so many responsibilities, but I know it is no use to tell them that all their flattering anticipations on my behalf does not lessen my ideas that going to Australia means work, responsibility to bear a message to the people who are not what the Lord would have them to be. If it were not thus, I would feel authorized to remain in America. As it is, I dare not mention the state of things in the office [of publication in Australia] presented to me, for I am then sure they would firmly conclude I must go. 4BIO 16 1 There is work to be done there, and although those who have been there all testify that they will gladly receive any message that the Lord will give me to bear to them, I am not so sanguine in regard to this as my brethren in Australia. They know nothing of me and my work personally, only through my writings. Reproof is unpleasant to the natural heart, and the reproof coming to the people as I know it will come to them with opposition. Already envy and evil surmisings and jealousies are at work, lest someone shall have a higher place in the work than themselves. There is want of spiritual knowledge, spiritual eyesight to discern the work that needs to be done as the Lord shall open the way.--Manuscript 29, 1891. 4BIO 16 2 Nonetheless, she decided to go. As she later wrote of it, she had adopted the practice of responding to the requests of the General Conference unless she had special light to the contrary (Letter 18a, 1892). The brethren had asked her to go; in vision she had been shown conditions in Australia, which to her seemed to be an indication that she should go; and since the Lord gave her no direct word as to the course she should follow, she would go, even though she wished she might be released from going. 4BIO 16 3 In mid-August the Foreign Mission Board and the General Conference Committee took action appointing G. B. Starr and his wife to accompany Ellen White and her party to Australia (The Review and Herald, October 13, 1891). 4BIO 16 4 The September 15, 1891, Review and Herald carried the word: Sister White left Battle Creek [Wednesday] September 9, in company with Brother W. C. White, and others, on her Western journey. She will attend the camp meetings in Colorado and California, and then sail for Australia. The Threat of the Walling Lawsuit 4BIO 17 1 While at the Colorado camp meeting in Colorado Springs, Ellen White met with a unique experience. Her diary entry for September 12, penned on Saturday night, declares: 4BIO 17 2 Today, a lawyer came into my tent and presented me with papers made out in behalf of W. B. Walling, suing me for $25,000 damages. He charges that I have alienated from him the affections of his daughters, Addie and May.--Manuscript 34, 1891. 4BIO 17 3 The two girls were the daughters of Ellen White's niece, who in 1873 resided with her husband, Will Walling, in Colorado. When trouble developed in the family, Walling asked James and Ellen White to take and care for the children for a few months. Once relieved of their care, however, he took no steps to terminate the temporary arrangement. James and Ellen White--and Ellen alone after her husband's death--reared and educated the two girls as if they were their own. Now, some eighteen years later, when the girls were young women, the father, who was living alone, sought their return to make a home for him. They refused, choosing to stay with their Aunt Ellen, and Walling brought suit against Ellen White, claiming that she had alienated the affection of his daughters. 4BIO 17 4 Litigation continued over a period of four years until finally Ellen White, through Harmon Lindsay, an officer of the General Conference to whom she had entrusted her business affairs while in Australia, arranged for a settlement out of court. Ellen White made a cash payment to remove the nuisance lawsuit and to render unnecessary the girls' having to appear in court to testify against their father. Still in Uncertainty Concerning Australia 4BIO 17 5 In the South Pacific, anticipation of Ellen White's visit heightened. James Harris, of New Zealand, wrote: 4BIO 17 6 Our Sabbathkeepers, and indeed outsiders also, are on the tiptoe of expectation in the contemplated visit of Sister White. We believe her sojourn among us will disarm much of the prejudice at present existing in the minds of those opposed to our principles and teaching.--Ibid., October 13, 1891 4BIO 18 1 At the last minute Sara McEnterfer was stricken rather seriously with illness. As it was clear she could not accompany Ellen White across the Pacific, Miss Fannie Bolton was chosen to go in her stead. She had been one of Ellen White's literary assistants, and it was thought she could render a dual service (Ibid., September 15, 1891). But Ellen White still questioned the matter of going. To O. A. Olsen she wrote on October 12: 4BIO 18 2 I am considering, Can it be my duty to go to Australia? Shall I not meet the same objections in the sanctuary line in Australia that I met in Switzerland? What can I do? I am presenting the case before the Lord and I believe He will guide me.--Letter 57, 1891. 4BIO 18 3 Why, as one who was so close to the Lord, and one to whom He had so often communicated in positive ways that could leave no question, was she left without some special light from God? Was it that she, like others who serve in God's cause, after carefully and prayerfully examining all the factors involved, must make a decision? Was this an experience that would prepare her for the difficult days ahead? The question was one to which she would have occasion to come back again and again. But the die was cast. She would go. Off to Australia 4BIO 18 4 About twenty-five friends of Ellen White, W. C. White, [W. C. White was a widower, his wife, mary, having died in 1890. Anticipating that the stay in australia would be limited to two years and that much of this would be in travel, he left his two motherless daughters, ella and mabel, in battle creek, living in his home in the care of miss mary mortensen.] and the three assistants who traveled with them, were at the wharf in San Francisco Thursday afternoon, November 12, 1891, to bid them farewell as they embarked on the S.S. Alameda for Australia. The three assistants were May Walling, Fannie Bolton, and Emily Campbell. Ellen White readily chose Emily to be her cabin mate. She was energetic, outgoing, even-tempered, a schoolteacher with whom she became acquainted in Michigan. Mrs. White felt she would make a valuable member of her staff, even though she had to learn to type on shipboard. 4BIO 18 5 George B. Starr and his wife, Nellie, who in the initial planning were to be a part of the group, had gone on to Honolulu a few weeks before, when it was seen that Ellen White would be somewhat delayed. 4BIO 19 1 In the baggage were trunks holding copies of the E. G. White manuscripts and letters, letter books, E. G. White books, reference books, and other working materials that would be needed in setting up an office in Australia. The letter-size manuscript documents were folded in half and placed in oilcloth bags made for the purpose. Ellen White, of course, had writing materials readily at hand so that she could work as she traveled. 4BIO 19 2 After one day of rough weather the sailing was pleasant, the captain remarking that he could hardly remember having so pleasant a voyage. Ellen White describes the ship and the journey: 4BIO 19 3 Our vessel, though comparatively small, and not so elegant as many of the Atlantic boats, was thoroughly comfortable, convenient, and safe. The officers were kind and gentlemanly. We had about eighty cabin passengers, and forty in the steerage. Among the former were about eight ministers, several of whom were returning home from the great Methodist Conference in Washington. Religious services were held in the social hall twice each Sunday, and occasionally on deck for the steerage passengers.--The Review and Herald, February 9, 1892. 4BIO 19 4 She also reported that she had an excellent stateroom, and that "no one could have better attention than we have had."--Letter 32a, 1891. The women placed their chairs on the deck in front of her room. Her hip troubled her some, but with soft mattresses in her deck chair she was quite comfortable. The Day in Honolulu 4BIO 19 5 It took seven days to sail from San Francisco to the Hawaiian Islands. Of their arrival Ellen White wrote: 4BIO 19 6 We were glad indeed to reach Honolulu. Elder Starr and wife, who had preceded us five weeks in order to bring help to our people and others on this island, met us together with other friends. As soon as we walked the gangplank and stepped on the wharf, men, women, and children greeted us so heartily that we could not feel otherwise than at home. With the exception of May and Fannie, we all assembled at Brother Clinch's house to consult in what manner we could best spend the twelve hours allotted us till the boat sailed. 4BIO 20 1 They were so anxious that I should speak that I consented to do so. Oh, how pleased they were, for it was more than they expected. Brother Burges and Elder Starr went at once to see that the people were notified of the appointment. The large hall of the Young Men's Christian Association building was secured in which to hold the meeting. Ibid. 4BIO 20 2 The day was spent in sightseeing; a picnic lunch at the "pali," a natural attraction in the mountains near Honolulu; a visit to the Kerr home; and then the meeting in the YMCA hall. The Voyage to Samoa and Australia 4BIO 20 3 As they left Honolulu, Elder and Mrs. Starr joined the traveling group. During the seven days to Samoa they crossed the equator. Somewhat to Ellen White's surprise, she found the weather not uncomfortably hot. On Thursday, Thanksgiving Day, she celebrated her sixty-fourth birthday. The sea was calm, and in her comfortable rocking chair on deck she had opportunity to contemplate. Thoughts of God's preserving care and lovingkindness filled her mind, and she wrote: 4BIO 20 4 At times I have been afflicted in body and depressed in spirits, but the Lord has been my Redeemer, my Restorer. Many have been the rich blessings imparted to me. In the time of my greatest need, I have been enabled to hold fast my confidence in my heavenly Father. The bright beams of the righteousness of Christ have been shining into my heart and mind, the powers of darkness are restrained; for Jesus our Advocate lives to make intercession for us.--The Review and Herald, February 16, 1892. 4BIO 20 5 Reaching Samoa Friday morning, the ship cast anchor offshore from Apia, its principal city. Samoans hastened out to the side of the vessel in their boats and canoes, laden with articles for sale. There was an abundance of fruit--pineapples, bananas, oranges, mangoes, limes, coconuts, and some fruits Ellen White had never heard of. They also had shells and coral, mats, baskets, and fans woven from native grasses. Ellen White chose to remain on the ship while her traveling companions went ashore for the brief stay. 4BIO 21 1 Traveling west and south to New Zealand, they crossed the international date line. For the first time in her life Ellen White experienced a six-day week, for Tuesday, December 1, was dropped from the reckoning. They reached Auckland, New Zealand, on Thursday morning, December 3. Edward Hare and others took them to his home for lunch. After sightseeing in the afternoon, they met with a sizable congregation in the Seventh-day Adventist house of worship, one of the very few in the South Pacific. 4BIO 21 2 Approaching Australia on Monday, the seventh, she brought her shipboard writing to a close. She noted that she had come short of meeting the goal she had set for herself in writing: 4BIO 21 3 I have not been able to do much writing on this voyage. I have written about one hundred and fifty pages, but I expected to write as much as three hundred pages. I simply had to keep still, and be content not to do much of anything. I have not been able to walk on deck without an assistant, but my limbs [Note: Both ankles, broken in an accident on a camping trip in the rocky mountains, were improperly set, leaving her with a permanent weakness.] are now growing stronger. I was almost completely exhausted in mind and body when I came on board the vessel.--Letter 32a, 1891. Arrival at Sydney, Australia 4BIO 21 4 At seven o'clock Tuesday morning the steamer entered Sydney harbor. The sea had rolled heavily in the night, and the passengers had kept close to their berths. But with the morning the whole party was on deck to see this harbor, reputed to be one of the most beautiful in the world. As they pulled near the wharf they could see a group of friends waiting to welcome them. Ellen White recognized A. G. Daniells and his wife, Mary, although it had been some years since they were together in Texas. With the others she was unacquainted. Before the ship touched the wharf, they were shouting back and forth, and when the gangplank was down, they were soon shaking hands. 4BIO 21 5 They took breakfast at the Daniells home, and while they were eating, others came in. Soon there was a season of worship, with praise to God for the safe passage across the broad Pacific. ------------------------Chapter 2--(1891-1892) Ellen White Begins Work in Melbourne 4BIO 22 1 On Friday evening, and again on Sabbath morning, Ellen White spoke in a hall in Sydney. In describing the experience, she reported that the people said: 4BIO 22 2 They had never before heard words that gave them such hope and courage in regard to justification by faith and the righteousness of Christ. They said that they felt that the treasure house of truth had been opened before them, and the words had taken hold upon their souls, filling them with joy and peace and the love of God.... 4BIO 22 3 The presence of Jesus is with us. The Lord has put upon me the spirit of intercession, and I have great freedom and assurance in prayer.... I am not sorry that I am here.--Letter 21, 1891. 4BIO 22 4 Taking the train for the overnight trip to Melbourne, they arrived Wednesday morning, December 16. Here were located the publishing house and conference headquarters. A large group was assembled in Federal Hall, the meeting room on the second floor of the Echo Publishing Company, to extend a hearty welcome to Australia. G. B. Starr, W. C. White, and Ellen White each addressed the group. Thanks was given to God for bringing the visitors safely to Australia (Manuscript 47, 1891). Recognized the Printing Presses 4BIO 22 5 The newcomers were taken to the printing office below the hall. As they entered the pressroom Ellen White recognized the presses as those shown to her in the vision of January 3, 1875. She declared, "I have seen these presses before," and continued, "I have seen this place before. I have seen these persons, and I know the conditions existing among the workers in this department. There is a lack of unity here, a lack of harmony."--DF 105j, WCW, "A Comprehensive Vision." She had a message for the foreman working there. But she would have more of that to say and write later. 4BIO 23 1 G. C. Tenney, president of the conference, writing for the Review and Herald in anticipation of Ellen White's visit to Australia, had declared: 4BIO 23 2 I need hardly say that this event is anticipated by us all with great interest. I believe it is most opportune. The position that Sister White and her work occupy in connection with our cause renders it imperative that our people should become personally acquainted with her, so far as possible. 4BIO 23 3 The evidences, from a Bible standpoint, of the authenticity of the work of the Spirit of Prophecy in connection with the last church are all-sufficient, but a closer acquaintance with the work of Sister White seems to be demanded, in order to satisfy the honest inquirer that it fills the requirements of God's Word.--The Review and Herald, November 17, 1891. 4BIO 23 4 Now it was taking place. Ellen White was with them, worshiping and ministering in their midst. 4BIO 23 5 On the next Thursday evening, December 24, the fourth annual session of the Australian Seventh-day Adventist Conference opened in Federal Hall. About one hundred people were present, representing the several churches in Australia. Since the next day was Christmas, Mrs. White delivered an appropriate message on "the birth and mission of Christ, illustrating the love of God and showing the propriety of making gifts of gratitude, as did those who brought their gifts to Jesus, rather than to waste means in useless gratification" (The Bible Echo, January 1, 1892). 4BIO 23 6 Federal Hall was too small for the Sabbath-morning service, so Ellen White spoke in a larger hall. She was led to comment, "When they understand I am to speak, they have large numbers present."--Manuscript 45, 1891. For the Sunday-night meeting, the nearby Fitzroy Town Hall was secured; there she spoke on the plan of salvation and the love of God for fallen man to an audience that sat attentively for an hour and a half. 4BIO 24 1 In her diary she wrote: I was not well December 26 and December 27 [Sabbath and Sunday]. I had strong symptoms of malaria. I could eat but little through the day and had quite a fever, but the Lord strengthened me when [I was] before the people.--Ibid. 4BIO 24 2 She little realized the ominous nature of the situation, for this was the onset of a prolonged and painful illness that was to affect her ministry in Australia materially. The Business Session of the Conference 4BIO 24 3 On Monday morning, December 28, as forty delegates took up the business of the session, two new churches were admitted, committees were appointed, and resolutions were brought before the delegates for consideration. These were not numerous, but they were important. The first read: 4BIO 24 4 1. Resolved, That immediate attention be given to the Bible-reading work [Bible studies in private homes], and that suitable persons be selected and thoroughly trained for this kind of labor.--The Bible Echo, January 15, 1892. 4BIO 24 5 The next item had to do with the literature ministry and called for a faithful follow-up work where books were sold. This was followed by a resolution of gratitude to the General Conference for sending the newly arrived workers to "visit, counsel, and assist" at this present juncture of their experience. The Call for a School 4BIO 24 6 The delegates were quite conscious of the action taken by the General Conference in its March session toward starting a school. That matter was presented at the Melbourne session, with Tenney and W. C. White making appropriate remarks. Ellen White read important matter in regard to the church's schools and the work that should be done in them. She reported: 4BIO 24 7 Suddenly and unexpectedly to me the Spirit of the Lord came upon me, and I was moved to give a decided testimony concerning the spiritual condition of many who had taken their position upon the truth in the colonies. After addressing the people I returned to my temporary home and tried to write.--Manuscript 45, 1891. 4BIO 25 1 At the session, work continued, and resolutions on the matter of establishing a school were brought forward and acted upon. These read: 4BIO 25 2 Whereas, There is an increasing demand for educated laborers in Australasia and adjoining fields, and in view of the fact that many young men and women now stand ready, and are waiting to enter a school where they may receive education and training for the work; and-- 4BIO 25 3 Whereas, The distance and traveling expenses to America are so great as to make it impracticable for any large number to attend our colleges; therefore-- 4BIO 25 4 4. Resolved, That it is our duty to take immediate steps toward the establishment of a school in Australasia. 4BIO 25 5 5. Resolved, That six persons be chosen by this conference, to act with two to be chosen by the conference in New Zealand to represent that field, and one chosen by our missionaries in Polynesia to represent that field, to act as a committee on location. 4BIO 25 6 6. Resolved, That a committee of seven on organization and plans be elected by this conference. 4BIO 25 7 7. Resolved, That in the interval preceding the location of this school, the erection of buildings and opening, the executive committee be authorized to arrange for and conduct such terms of a workers' training school as they deem advisable.--The Bible Echo, January 15, 1892. The Unusual Monday-Evening Meeting 4BIO 25 8 Before Ellen White had left America the situation in Australia, and particularly Melbourne, had been opened to her in vision. This was one of the reasons she dreaded going to Australia. Now on that Monday evening she was impressed by the Spirit of God to call the ministers together for a special meeting in one of the publishing-house offices. While G. B. Starr preached to the congregation in the meeting room above, she bore her testimony. Of this she wrote in her diary: 4BIO 26 1 In the evening I attended a meeting for the ministers held in the Echo office. I talked for half an hour plainly and decidedly, calling them by name and telling them the Lord had shown me their dangers. This was a precious season. 4BIO 26 2 Brother Curtis made a heartbroken confession. He humbled himself as a little child. He wept aloud and confessed that he had not had the Spirit of the Lord with him in his preaching. He was discouraged and did not feel that he should receive credentials. Brother Hare also confessed that he could see no success attending his labors and that he had been envious and jealous of Brother Daniells. Brother Steed and Brother Tenney made humble confessions and then we bowed before the Lord and had a precious season of prayer, and the Lord blessed us. 4BIO 26 3 The brethren confessed to one another and fell on one another's necks, weeping and asking forgiveness. We were together for about three hours, while Brother Starr was speaking to the congregation in the room above. The Lord is at work, and we praise His holy name.--Manuscript 45, 1891. 4BIO 26 4 The next morning Ellen White addressed the conference, as she did each morning, and then gave her time to writing. Testimony Concerning the Echo Publishing House 4BIO 26 5 That Tuesday morning she picked up her pen and began to write concerning the publishing house and its problems. The eight-page testimony opened: 4BIO 26 6 In connection with our publishing work in Australia, there has been a combination of circumstances that have not resulted favorably to the interests of the work.--Manuscript 13, 1891. 4BIO 26 7 Later she wrote more, elaborating on the problems as she saw them in the publishing house. 4BIO 26 8 I attended two committee meetings, and presented the true condition of things in the Echo office. This institution had been gathering up branches of work which it was not able to carry, and this was hampering, entangling, and impeding its forces. Too many lines of work were carried on, which were merely dead weights. Seemingly a labored effort was being made to keep up appearances for the sake of appearances. 4BIO 27 1 The publication of the Echo was being made at continual loss. Jobs were secured at altogether too low a price, and loss was the result. Funds were being sunk in nearly all lines that were being carried forward. There was not sufficient business ability in the office or wise generalship to bind up the work in a way that would save expense. 4BIO 27 2 I was shown that this was not the way to do business. It is not the will of our heavenly Father that His work should be so conducted as to be a continual embarrassment. The office should not be eaten up by its own expenses. Work that could not be done without this cost should be abandoned.--DF 28a, "Experiences in Australia," pp. 26, 27. 4BIO 27 3 In this latter statement, as well as in the eight-page testimony, Ellen White specified a major factor that contributed to difficulties among the workers: their failure to exchange among themselves knowledge in the carrying through of certain processes in the plant. She wrote: 4BIO 27 4 Some of the workers were not willing to help and instruct their fellow workmen. Those who were inexperienced did not wish their ignorance to be known. They made many mistakes at a cost of much time and material, because they were too proud or too self-willed to seek instruction. This ignorance could have been avoided if those at the work had shown kindness and love toward each other. The workers in the Echo office had very little insight into the right methods of obtaining success. They were working at cross purposes with each other. The office was sick, throughout all its departments.-- Ibid. 4BIO 27 5 In the heart of the testimony she read to the committee meeting, she revealed the source of the information and counsel she was passing on to them: 4BIO 27 6 Brethren and sisters connected with the work of the Echo office, these words I have written were spoken to you by my guide.--Manuscript 13, 1891. A. G. Daniells Elected President 4BIO 28 1 The nominating committee brought in the name of A. G. Daniells for president of the Australian Conference, and he was elected. The choice was not an easy one. Writing of the experience to O. A. Olsen six months later, Ellen White explained their dilemma found in the extremely short supply of leadership material available. The delegates were divided in their preferences. She told the nominating committee that not one of the men from which they must choose "was competent for the situation; but we must have a president; and I presented before them the objectionable features of each case. I told them that Elder Daniells was certainly standing in the best condition spiritually of any of them, and would be better fitted for the work than any other man in Australia. 4BIO 28 2 "Well," she said, "they selected Elder Daniells, and this we are sure was the best thing they could do, for decided changes for the better have been made."--Letter 40, 1892. Earlier, in her letter to Olsen, she declared: "Few thought that Elder Daniells could be the one for the place of president; but with W.C. White as his counselor, he has done well." 4BIO 28 3 In later years Daniells told in rather general terms of this experience: 4BIO 28 4 I was elected to the presidency of the newly organized Australian Conference, and continued in that office during the nine years of Mrs. White's residence in that field. This official responsibility kept me in unbroken association with her. Our mission field was vast. Our problems were heavy, and some of them very perplexing.... 4BIO 28 5 Our membership increased encouragingly, and it became necessary to establish a training school for Christian workers, also church schools for the children of our believers. Then followed the erection of a sanitarium for the treatment of the sick, and the establishment of a factory for the manufacture of health foods. 4BIO 28 6 I was young, and utterly inexperienced in most of these undertakings. As president, I was held more or less responsible for progress in all these endeavors. I needed counsel. This I sought at every important step from Mrs. White, and I was not disappointed. I was also closely associated in committee and administrative work with her son, W. C. White. His counsel was very helpful to me; it was based on a longer experience than my own, and also upon his intimate knowledge of the many messages of counsel that had been given through his mother during past years, in meeting conditions similar to those we were facing.--A. G. Daniells, The Abiding Gift of Prophecy, pp. 364, 365. 4BIO 29 1 The conference session was profitable and instructive to the relatively new believers, few of whom had been in the message for more than six years. On Sunday, January 3, it closed, but the program continued for another full week in "An Institute for Instruction in Christian Work" and devotional meetings. Two of the popular classes were in cooking and in nursing the sick; Mrs. Starr and Mrs. Gates taught the cooking, and Miss May Walling gave practical instruction in the care of the sick. She had just recently completed the nurses' course at the Battle Creek Sanitarium. The people attending felt they had gained a good deal of practical instruction and were highly satisfied. 4BIO 29 2 Mrs. White devoted this week to house hunting. She and her office family needed to have a place to live and work. The overall plan was that she would make Melbourne her headquarters for six months, and write on the life of Christ. From there she would visit the principal churches and even spend two months in New Zealand in connection with their conference session. 4BIO 29 3 On Sunday morning, January 3, Stephen Belden drove Ellen White in his carriage five miles north to a suburb known as Preston. She was pleased with the country atmosphere and with the area generally, but the cottage they went to see was not large enough for the group that had to work together. Tuesday morning they were back in Preston, this time with better success. She noted in her diary: 4BIO 29 4 We found a nice brick house with nine rooms which, with a little squeezing, would accommodate Elder Starr and his wife and our workers. There is a beautiful garden, but it has been neglected and is grown up to weeds.--Manuscript 28, 1892. 4BIO 29 5 Wednesday they were there again, this time to make arrangements to rent the unfurnished house for six months. The next two days were spent in buying furniture, dishes, and other household necessities. Sunday morning she was up early packing and getting ready to move into their new home. By noon they were in their new quarters, and quite content with the prospects: a large lot; pure, invigorating air; a yard full of flowers "of fine rich quality": and good soil. 4BIO 30 1 Because the new "home" was five miles from the city and the publishing house, Ellen White purchased a horse and carriage, a double-seated phaeton in which she could ride with comfort. They secured a good healthy cow to provide their milk supply, and a stable was built to accommodate the horse and cow (Letter 90, 1892). A girl, Annie, was employed to assist with the housework. May Walling did the cooking. Because their plans called for only a six-month stay, they bought secondhand furniture, improvising somewhat with packing boxes. Some of the old carpeting used in packing the goods shipped from America served as floor covering. Economy was the watchword. 4BIO 30 2 The women helpers took the yard work under their care, and the garden responded well. Wrote Ellen White: 4BIO 30 3 The girls went to work in the garden, pulling weeds, making flower beds, sowing seeds for vegetables. It was very dry, so we bought a hose, and Marian [Davis] was chief in the flower garden. With water, the flowers sprang up. Dahlias, the richest beauties, are in full bloom, and fuchias flourish. I never saw them blossom as they do here; the geraniums, Lady Washingtons, in immense bunches of the richest colors to delight the eye.--Manuscript 4, 1892. 4BIO 30 4 But for Ellen White, who began to feel ill during the conference session, there was an acceleration in her suffering. From week to week she seemed to be in more and more pain and was becoming more helpless. Nevertheless, she did not turn from her writing. On January 23, near the onset of her illness, she stated in a letter to Lucinda Hall: 4BIO 30 5 I am now writing on the life of Christ, and I have had great comfort and blessing in my writing. It may be I am a cripple in order to do this work so long neglected.--Letter 90, 1892. ------------------------Chapter 3--(1892) Ministry in Great Pain and Suffering 4BIO 31 1 To Ellen White, the illness that began almost as soon as she reached Australia was one of the most mysterious experiences in her life. This is how she herself depicted it: 4BIO 31 2 When the work, newly started in Australia, was in need of help, our brethren in America desired me to visit this field. They urged that as one whom the Lord was especially teaching I could help the work here as others could not. I felt no inclination to go, and had no light that it was my duty. The journey was a dread to me. I desired to remain at home and complete my work on the life of Christ and other writings. 4BIO 31 3 But as the matter was introduced, and the responsible men of the conference expressed their conviction that I in company with others should visit this field, I decided to act in accordance with their light. I feared that my own unwillingness to go was the reason why I had no more evidence on the point. 4BIO 31 4 I made the long journey and attended the conference held in Melbourne. I bore a decided testimony. The Lord gave me tongue and utterance to reprove, to entreat, and to present principles of the greatest importance to the people and to the work. The burden was heavy upon me, and just before the conference closed I was stricken with a severe illness. For eleven months I suffered from malarial fever and inflammatory rheumatism. 4BIO 31 5 During this period I experienced the most terrible suffering of my whole life. I was unable to lift my feet from the floor without suffering great pain. My right arm, from the elbow down, was the only part of my body that was free from pain. My hips and my spine were in constant pain. I could not lie on my cot for more than two hours at a time, though I had rubber cushions under me. I would drag myself to a similar bed to change my position. Thus the nights passed. 4BIO 32 1 But in all this there was a cheerful side. My Saviour seemed to be close beside me. I felt His sacred presence in my heart, and I was thankful. These months of suffering were the happiest months of my life, because of the companionship of my Saviour. He was my hope and crown of rejoicing. I am so thankful that I had this experience, because I am better acquainted with my precious Lord and Saviour. His love filled my heart. All through my sickness His love, His tender compassion, was my comfort, my continual consolation. 4BIO 32 2 Physicians said I would never be able to walk again, and I had fears that my life was to be a perpetual conflict with suffering. But I would not give up, and the constant effort that I made, because of my faith that I could still be the Lord's messenger to the people, accomplished a great change in my health. Some of the meetings that I attended at this time were from four to twelve miles from home. On some of these occasions I was enabled to speak for a full hour at a time. The fact that I could speak in public in spite of my crippled condition was an encouragement to my brethren and sisters. Continued to Write 4BIO 32 3 During those eleven months of suffering I continued my work of writing. My right arm from the elbow down was whole, so that I could use my pen, and I wrote twenty-five hundred pages of letter paper for publication during this period. 4BIO 32 4 When I was first convinced that I must give up my cherished plan to visit the churches in Australia and New Zealand, I questioned seriously whether it was ever my duty to leave America, and come to this far-off country. Many sleepless hours of the night I spent in going over our experience since we left America for Australia. It was a time of continual anxiety, suffering, and burden bearing. 4BIO 33 1 I felt at first that I could not bear this inactivity. I think I fretted in spirit over it, and at times darkness gathered about me. This unreconciliation was at the beginning of my suffering and helplessness, but it was not long before I saw that the affliction was a part of God's plan. I carefully reviewed the history of the past few years, and the work the Lord had given me to do. Not once had He failed me. Often He had manifested Himself in a marked manner, and I saw nothing in the past of which to complain. I realized that like threads of gold, precious things had run through all this severe experience. 4BIO 33 2 Then I prayed earnestly and realized continually sweet comfort in the promises of God: "Draw nigh to God, and he will draw nigh to you." "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." 4BIO 33 3 These promises were fulfilled to me. I knew Jesus came sacredly near, and I found His grace all-sufficient. My soul stayed upon God. I could say from a full heart, "I know in whom I have believed." "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make a way of escape, that ye may be able to bear it."--Manuscript 75, 1893. 4BIO 33 4 Thus Ellen White, while making a recovery, could write setting forth her philosophy of the experience of prolonged suffering and could dare to hope that she had some good years ahead. Following are some highlights in this agonizing experience. Stricken! "What Shall I Do?" 4BIO 33 5 At first, while in the uncertainty as to her future, she had some decisions to make. She had come to Australia as the Lord's messenger to minister to the people. To what extent could she do this while her activities were curtailed by physical suffering? She could not travel, and her oral ministry must be within easy driving distance. She could write, for miraculously her right hand was free from pain, but this writing had to be done under certain conditions. 4BIO 33 6 It was mid-February, 1892--late summer in the Southern Hemisphere. After being confined to her home in Preston for a full month and experiencing no improvement in health, she determined to speak to the congregation in Melbourne. Sabbath morning, February 13, she was taken in her carriage to Federal Hall at the publishing house. Her son Willie and J. H. Stockton carried her up the long flight of stone steps to the chapel. There she stood and spoke for nearly an hour. Of the experience she wrote: "The Lord refreshed me while speaking to our people, and I received no harm."--Manuscript 40, 1892. 4BIO 34 1 As her physical condition worsened she could not stand to speak, but she would not give up; she spoke while sitting in a chair on the platform. By this time, work was begun in remodeling the physical plant of the Echo Publishing House, in the process of which the meeting room became a part of the factory. Nearby Albert Hall was rented for Sabbath meetings. 4BIO 34 2 Of her experience she wrote on Sunday, March 27, to her son Willie, who was in New Zealand attending the meetings she had expected to attend: 4BIO 34 3 Last night I slept little. I had one hour's nap in the first trial after going to bed, then slept no more until midnight, then one hour's sleep, then two hours' wakefulness. I cannot handle myself any better than I have done for weeks. 4BIO 34 4 Sabbath it rained some--was very cloudy. I had told them I would speak to them, but I was unusually weak and the weather threatened every moment to be rainy. I finally decided to go and the clouds dispersed. There was a large congregation and they listened with interest. It rained and was cold when we started homeward, Marian, Annie, May, and I. We had meeting in Albert's Hall. I was glad I went; do not think it hurt me.--Letter 64, 1892. 4BIO 34 5 She referred again to the Sabbath meeting: I am glad I spoke last Sabbath. Sister Daniells said that she was surprised, knowing my feebleness, that I spoke with such clearness and power. If the Lord will give me strength to do a little here, I know that little is needed. I will not give up my courage. I will hope in God, although I cannot rise up or sit down or move without pain.... 4BIO 34 6 The Lord has ... care for me. He will not leave me to suffering and despair. I shall speak Sabbaths, for the thought I can do that much refreshes me.--Letter 65, 1892. 4BIO 35 1 As she wrote to Elder and Mrs. Haskell a week later, she reported: 4BIO 35 2 I manage to speak Sabbaths. Stephen Belden and Byron or some other brother is at hand when my carriage drives up to the hall, and one on each side helps me to the hall and up the steps onto the platform, to my chair. 4BIO 35 3 I have spoken seven times in this fashion; it is quite a humiliation to me, but the Lord does give me words for the people. I am blessed myself and the congregation is blessed. I spoke last Sunday afternoon to our sisters on dress reform. We had a good attendance and I hope the words spoken will enlighten some befogged minds.--Letter 10, 1892. 4BIO 35 4 Thus she continued for a few more weeks, until her physical condition worsened to the point that she could no longer meet speaking appointments. However, conference and publishing-house officials frequently visited her at her residence for counsel. Writing Under Great Difficulties 4BIO 35 5 Writing she could do, but not without suffering. In almost desperation she wrote on April 6: 4BIO 35 6 I am unable to move hands or limbs without pain. My arms are so painful, the writing I have done for the last few months has been in constant suffering. For the last two weeks my arms have been more helpless, and I may be compelled to lay down my pen until the Lord in His mercy sees fit to restore me. I am worn out for want of sleep, and nature refuses to be cheated longer; I fall asleep in my chair, fall asleep while trying to write. I have felt very much depressed at times over this condition of things, but then the Lord comforts and blesses me.--Letter 10, 1892. 4BIO 35 7 She was ever hopeful of working on the life of Christ, but first she needed to write messages to individuals and institutions as the Lord gave her light. In a letter written March 21, she mentioned the coverage in her correspondence: 4BIO 35 8 The American mail bore from me a great burden, and I hope my mind will be at rest now that I shall not have to write so many letters which I dare not neglect. I have left my testimony for them at the Sanitarium [Battle Creek], at the publishing office, and to the churches. I have left my testimony to the Pacific Press managers, to the health retreat managers, and have left my testimony in regard to Australia and the things that need to be set in order here. 4BIO 36 1 I know not what the next coming mail may bring, but I shall not undertake what I have hitherto done. I shall write, as I have strength, on the life of Christ.--Letter 62, 1892. A Cheering Interlude--Steps to Christ Received 4BIO 36 2 One item of real interest that the mails from America did bring was a copy of Steps to Christ, published by Fleming H. Revell and Company, of Chicago. It was announced on the back page of the Bible Echo for April 1. 4BIO 36 3 The reception of the book in the United States was phenomenal, as indicated by another back-page note that appeared two months later. An announcement from the publisher, Revell, was reproduced under the title "A Remarkable Book": 4BIO 36 4 It is not often that a publisher has the opportunity of announcing a third edition of a new work within six weeks of the first issue. This, however, is the encouraging fact in connection with Mrs. E. G. White's eminently helpful and practical work, Steps to Christ. If you will read this work, it will ensure your becoming deeply interested in extending its circulation. 4BIO 36 5 Steps to Christ is a work to guide the inquirer, to inspire the young Christian, and to comfort and encourage the mature believer. The book is unique in its helpfulness. 4BIO 36 6 The editor of the Bible Echo added that preparations were being made to publish an edition of the book at their office. Theirs was the first edition of Steps to Christ to be printed outside North America. Since then, the book has appeared in more than one hundred languages, with an aggregate distribution counted in millions. Pressing on with the Writing 4BIO 36 7 The task of writing was ever with Ellen White. She described her work in a letter to S. N. Haskell and his wife, written in May: 4BIO 37 1 I send in this mail sixty pages of letter paper written by my own hand. First, my hair-cloth chair is bolstered up with pillows, then they have a frame, a box batted with pillows which I rest my limbs upon, and a rubber pillow under them. My table is drawn up closer to me and I thus write with my paper on a cardboard in my lap. Yesterday I was enabled to sit two hours thus arranged. My hips will become so painful, then I must change position. She [May Walling] then gets me on the spring bed and bolsters me up with pillows. I may be able to sit some over one hour, and thus it is a change, but I am thankful I can write at all. I have done nothing scarcely on the life of Christ. I am burdened with other matters, so it is all that I can do to keep the mails supplied. I have hoped my arms would be restored, but they are still very painful. I write to you that I wish to have these copied, for if I should wait to have them copied, you would get but very little. I promised articles for the Instructor, articles for the Signs, Sabbath School Worker. Missionary papers and the Echo do not trouble me, for they take from other papers; but the will of God be done.--Letter 16c, 1892. 4BIO 37 2 In early July, as she wrote to Dr. J. H. Kellogg in Battle Creek, she mentioned again the conditions under which she worked: 4BIO 37 3 Every mail has taken from one to two hundred pages from my hand, and most of it has been written either as I am now propped up on the bed by pillows, half lying, or half sitting, or bolstered up sitting in an uncomfortable chair. It is very painful to my hip and to the lower part of my spine to sit up. If such easy chairs were to be found in this country as you have at the Sanitarium, one would be readily purchased by me, if it cost $30; but furniture of that style is not manufactured here. All furniture is transported from England, and Boston, Massachusetts. A good, large, roomy chair with soft springs is not obtainable. 4BIO 37 4 It is with great weariness that I can sit erect and hold up my head. I must rest it against the back of the chair on the pillows, half reclining.... I am not at all discouraged. I feel that I am sustained daily.... I enjoy sweet communion with God.--Letter 18a, 1892. 4BIO 37 5 Occasionally she noted in her diary just what she was sending off in the American mail. On June 12 she wrote: 4BIO 38 1 Articles written: missionary work, 15 pages letter paper. A. T. Robinson, 13 pages. Sustaining the Cause, letter to Elder Smith, 24 pages; Elder Haskell, 16 pages; Sister Ings, 5 pages; Brother Lockwood, 5 pages; Sara McEnterfer, 2 pages; Ella May and Mable White, 4 pages. Large document to C. H. Jones in regard to publishing and health institutions. J. E. White, 12 pages. Sent Brother Wessels 5 letter pages, to Elder E. J. Waggoner to London; to Elder Washburn, England, 1 page.--Manuscript 33, 1892. 4BIO 38 2 Back of many of these letters were visions in which situations were opened up to Ellen White. After one very restless night she wrote a twelve-page letter to Dr. Kellogg, concerning which she noted: 4BIO 38 3 I am instructed to caution him to move guardedly, else he will surely lose his bearings. There are many perplexing questions coming up for decision, and he will need great wisdom in order to keep the way of the Lord.... He needs a humble, contrite heart, and he needs to walk in constant dependence upon God.--Manuscript 34, 1892. 4BIO 38 4 Sometimes it seemed that the correspondence was a bit one-sided, more going out than coming in. She wrote to S. N. Haskell: 4BIO 38 5 The coming of the mail is a great event with us.... We were so glad to hear from the other side of the broad waters. If our friends only knew how precious are words from them, I think we should receive more communications. But it is a little amusing that nearly all our correspondents assume that others have written all particulars. I thank you for your full letters and that you do not disappoint my expectations.--Letter 10, 1892. 4BIO 38 6 Day after day and week after week the situation was without much change--long winter nights of intense suffering and broken sleep, then days in poorly heated rooms trying to write. Every day it was a battle to keep up courage. Again and again she reviewed in her mind the matter of the invitation from the General Conference for her to go to Australia and of the various events of the past year, in America and Australia. On some days it seemed to her to be certain that it was God's will that she was in Australia; at other times she felt her coming might have been a mistake. 4BIO 39 1 On July 5, in her letter to Dr. Kellogg, she mentioned her feelings and attitudes: 4BIO 39 2 When I first found myself in a state of helplessness, I deeply regretted having crossed the broad waters. Why was I not in America? Why, at such expense, was I in this country? Time and again I could have buried my face in the bed quilts and had a good cry. But I did not long indulge in the luxury of tears. I said to myself, "Ellen G. White, what do you mean? Have you not come to Australia because you felt that it was your duty to go where the conference judged it best for you to go? Has not this been your practice?" I said, "Yes." "Then why do you feel almost forsaken, and discouraged? Is not this the enemy's work?" I said, "I believe it is." I dried my tears as quickly as possible and said, "It is enough; I will not look on the dark side anymore. Live or die, I commit the keeping of my soul to Him who died for me." 4BIO 39 3 I then believed that the Lord would do all things well, and during this eight months of helplessness, I have not had any despondency or doubt. 4BIO 39 4 I now look at this matter as a part of the Lord's great plan, for the good of His people here in this country, and for those in America, and for my good. I cannot explain why or how, but I believe it. And I am happy in my affliction; I can trust my heavenly Father. I will not doubt His love. I have an ever-watchful guardian day and night, and I will praise the Lord, for His praise is upon my lips because it comes from a heart full of gratitude.--Letter 18a, 1892. Anointing and Special Prayer for Healing 4BIO 39 5 Although Ellen White, as well as her husband, had responded a number of times to requests to join others in the service of anointing the sick and praying for their special healing, she deferred making such a request for herself. But after long months of suffering and no evidence of improvement, and although she and her attendants had done all that they could with proper hydrotherapy treatments, she was still almost helpless. Now her mind turned to what it was her privilege to do, to ask the brethren to come and anoint her and pray for her healing. While pondering this, and the whole matter of prayer for the healing of the sick in general, she wrote a statement: 4BIO 40 1 During my sickness I have thought much in reference to praying for the sick, and I believe that if prayer should be offered for the sick at any place, and it certainly should, it should be offered at the Sanitarium for the relief or restoration of the suffering. But in this matter of praying for the sick, I could not move in exactly the same lines as have my brethren. I have been considering many things that have been presented to me in the past in reference to this subject.--Manuscript 26a, 1892. 4BIO 40 2 She discussed the situation in which individuals pay little heed to the laws of nature, yet when illness strikes they solicit the prayers of God's people and call for the elders of the church. Those called in to pray, with little knowledge of the manner of life of the petitioner, which may be far from what the Lord calls for, petition God to restore health miraculously. Such a prayer, if answered in the affirmative, would open the way for a continuation of a life lived in disregard to nature's laws, which were instituted by God for mankind's own good. She wrote admonishingly: 4BIO 40 3 Present these thoughts to the persons who come asking your prayers: "We are human, we cannot read the heart, or know the secrets of your life. These are known only to yourself and God. If you now repent of your sin, if you can see that in any instance you have walked contrary to the light given you of God, and have neglected to give honor to the body, the temple of God, ... [and] by wrong habits have degraded the body which is Christ's property, make confession of these things to God.... 4BIO 40 4 If you have sinned by withholding from God His own in tithes and offerings, confess your guilt to God and to the church, and heed the injunction that has been given you, "Bring ye all the tithes into the storehouse." ... 4BIO 40 5 Praying for the sick is a most solemn thing, and we should not enter upon this work in any careless, hasty way. Examination should be made as to whether those who would be blessed with health have indulged in evil speaking, alienation, and dissension. Have they sowed discord among the brethren and sisters in the church? If these things have been committed they should be confessed before God and before the church. When wrongs have been confessed, the subjects of prayer may be presented before God in earnestness and faith, as the Spirit of God may move upon you.--Ibid. 4BIO 41 1 In this statement, seemingly intended for herself, as well as others, Ellen White wrote much in the vein presented in the chapter "Prayer for the Sick" in The Ministry of Healing. In fact, this manuscript probably formed the basis for the chapter. 4BIO 41 2 After the preparation of heart that accompanied her writing on prayer for the sick, Ellen White called upon the brethren on Friday, May 20, to come to her home and anoint her and pray for her healing. Of this, she wrote in her diary: 4BIO 41 3 Yesterday afternoon Elder [A. G.] Daniells and his wife, Elder [G. C.] Tenney and his wife, and Brethren Stockton and Smith came to our home at my request to pray that the Lord would heal me. We had a most earnest season of prayer, and we were all much blessed. I was relieved, but not restored. 4BIO 41 4 I have now done all that I can to follow the Bible directions, and I shall wait for the Lord to work, believing that in His own good time He will heal me. My faith takes hold of the promise, "Ask and ye shall receive" (John 16:24). 4BIO 41 5 I believe that the Lord heard our prayers. I hoped that my captivity might be turned immediately, and to my finite judgment it seemed that thus God would be glorified. I was much blessed during our season of prayer, and I shall hold fast to the assurance then given me: "I am your Redeemer; I will heal you."--Manuscript 19, 1892; Selected Messages 2:235). 4BIO 41 6 She wrote to Stephen Haskell a few days later: "I did believe the Lord would restore me." She followed with her undaunted confidence in the Lord and His sustaining grace, declaring: 4BIO 41 7 I can look to Him as one able to help me. One who loves me, who will restore me in His own good time. Will I trust myself in His hands? I will. He has been very nigh unto me the last five months of trial.--Letter 16g, 1892. ------------------------Chapter 4--(1892) The Australasian Bible School 4BIO 42 1 One of the reasons why the General Conference asked Ellen White and her son to go to Australia was the need there for a school to train the youth in their homeland. The principal item of business at the Australian Conference session that was held immediately after their arrival in Melbourne was the establishment of such a school. Provision was made for a committee on location, to which members representing Australia and New Zealand were named. 4BIO 42 2 The next step was the securing of support from the believers in New Zealand, a conference with a membership about two thirds that of Australia. This was accomplished at the session of the New Zealand Conference held in Napier, April 1 to 14, 1892. Now it was time to move forward with the development of plans and to devise means of financial support. In the General Conference action recommending the school be established, taken in March, 1891, the matter of finances was left to the Australian field. The actions taken at the two conference sessions made no provision for supplying money for the project. 4BIO 42 3 Australia was moving into an economic depression. Not all believers saw the need of a school; nonetheless, they took the first steps in deciding where the school should be located. Some argued for Sydney, others for Melbourne. Ellen White favored the latter. 4BIO 42 4 Work had to begin in rented buildings. As the choice of a location narrowed down to Melbourne, it seemed that the area known as North Fitzroy, about two miles from the publishing house, would serve best. There they found a complex consisting of four buildings, two of which were available, and the rent was within reason. On either side of the buildings was open land (Letter 13, 1892). 4BIO 43 1 The Bible Echo of August 1 carried the announcement of plans for the opening of the school. The arrival of L. J. Rousseau, an educator from the United States, in late July gave assurance that the school could be opened soon. In the Echo report, readers were informed of the attractive situation of the school: 4BIO 43 2 The situation is nearly all that could be desired, on one of the city's most attractive boulevards, and yet enjoying abundance of open space on every side. In connection with the buildings is a nice grass paddock, while across the street are the broad acres and lake of Albert Park. 4BIO 43 3 The place is easy of access from train or boat, and is well known. There is good accommodation in the buildings both for home and school. 4BIO 43 4 The houses rented were so closely connected as to form one house of twenty-three rooms. One large room, about eighteen by thirty-five feet, would serve for chapel exercises and Bible classroom. There were other quite large rooms that would be used in the school work (The Review and Herald, September 15, 1892). The Bible School Opens 4BIO 43 5 At ten-thirty on Wednesday, August 24, opening exercises were held. A. G. Daniells and G. C. Tenney spoke first, then Mrs. White, who had to be carried onto the platform. She seemed to lose sight of the small constituency, of the adverse financial conditions, and the mere handful of students. With a vision of an unfinished task in a world with many continents yet untouched by the third angel's message, she declared: 4BIO 43 6 The missionary work in Australia and New Zealand is yet in its infancy, but the same work must be accomplished in Australia, New Zealand, in Africa, India, China, and the islands of the sea, as has been accomplished in the home field.--Ibid., Supplement, September 1, 1892 (quoted in Life Sketches of Ellen G. White, 338). 4BIO 43 7 W. C. White followed with a review of the development of school work among Seventh-day Adventists and set forth some of the conditions of success and some of the elements of danger. L. J. Rousseau, the principal, expressed his appreciation of the cordial reception given to him and his wife. He would teach some of the classes. The other teachers were announced as G. B. Starr, Biblical history and ethics, and W. L. H. Baker and Mrs. Rousseau in the other areas. Mrs. Starr was the matron (The Review and Herald, September 15, 1892). Twenty-five students enrolled, more than anticipated. What Made the School Possible 4BIO 44 1 What was not made generally public was how, in the face of adverse financial circumstances and the indifference on the part of a good many, the school actually got under way. Ellen White was to refer to it some months later. In a letter to Harmon Lindsay, the treasurer of the General Conference, she said: 4BIO 44 2 Last winter when we saw that we must have a school to meet the demands of the cause, we were put to our wits' ends to know where we should obtain the funds.... [Ellen G. White tells of expenses.] Some thought it could not be done; yet we knew that it must be started in 1892. Some thought all that could be done was to hold a short institute for the ministers. 4BIO 44 3 We knew that there were many youth who needed the advantages of the school. While we were in such deep perplexity as to how we should be able to make a beginning, the same plan was suggested to Willie's mind that was suggested to mine, and that ... on the same night. 4BIO 44 4 In the morning when he came to tell me his plan, I asked him to wait until I told him mine, which was that we use the royalty of the foreign books sold in America. 4BIO 44 5 Although in pain, my mind was exercised over this matter, and I prayed earnestly to the Lord for light, and it came. You know that I could not well use the money that is set apart for other purposes. 4BIO 44 6 Of the royalty above referred to, I invested $1,000 to be used when most needed. But $500 must be used as a fund to bring to the school students who cannot and will not come unless they have help. Willie said [that] with this statement to place before the board we shall have their influence to sustain us. Thus our school was begun.--Letter 79, 1893. 4BIO 45 1 As she wrote to another of this, she explained: They [the students] would never have been able to enjoy the advantages of the school unless someone did help them, and as no one assumed the responsibility, it dropped on me. I carried several through the first term of school, and am paying the expenses of six during the present term, and the number may swell to eight.--Letter 65, 1893. 4BIO 45 2 A month after the school opened she could report joyfully: The school is certainly doing well. The students are the very best. They are quiet, and are trying to get all the good possible. They all like Elder Rousseau and his wife as teachers. He does not show what there is in him, and there is chance for all to be disappointed by his unpretending ways, but when engaged in his work, he shows he has a store of knowledge and is apt to teach. It is so pleasant to see all the students well pleased. This is indeed a harmonious house--no jealousies, no jangling. It is refreshing.--Letter 54, 1892. 4BIO 45 3 Three months later she could write to Elder Olsen: The faculty have made few rules, and have not had one case where discipline was required. Peace and harmony have reigned from first to last. The presence of Jesus has been in the school from its beginning, and the Lord has wrought upon the minds of teachers and pupils. Without an exception, all the pupils have responded to the efforts made in their behalf, advancing step by step in obtaining knowledge, by doing their best.--Letter 46, 1892. Confronted with the Cold of Midwinter 4BIO 45 4 The home in Preston that the staff in midsummer had found so convenient was difficult to heat. Neither the wood they purchased by the hundredweight nor the coke they endeavored to use could raise the temperature in the high-ceilinged rooms to a point of comfort. It was decided to move when the six-month lease expired. Adelaide, in South Australia, offered a more comfortable climate 4BIO 45 5 But no satisfactory place could be found in Adelaide, popular for its winter climate, and the proposed move was delayed. She told Daniells: 4BIO 46 1 Come what may, we must not for a moment lose courage or hope or faith, because that would give the victory to the enemy.... Whatever circumstances may arise, we must remember that the Captain of the Lord's host is leading us.--Manuscript 33, 1892. The Tide Begins to Turn 4BIO 46 2 Beginning with July 10, the entries in Ellen White's diary began to take a new turn. On that day she could write the words "I praise the Lord with heart and soul and voice that I am growing stronger."--Manuscript 34, 1892. Restoration was slow, so slow, but from time to time the entries were brighter. On September 5 she wrote Elder Haskell: 4BIO 46 3 I am very happy to report that I am much improved in health.... In this country we see much to be done. I am anxious to think that it is safe for me to enter upon active labor. Elder Daniells is now in Adelaide. He is much worn, and it is a question whether he should undertake to labor for the church there alone. As the Lord seems to be greatly favoring me with blessings both physical and spiritual, W. C. White and I have decided to go to Adelaide. Emily Campbell and May Walling will accompany us. We are to break up housekeeping, thus saving the rent.--Letter 30, 1892. Two Months in Adelaide 4BIO 46 4 The Adelaide church, with a membership of more than one hundred, was second in size only to the Melbourne church. Early in the plans for Australia, Ellen White was to visit Adelaide. The pastor, W. D. Curtis, now returned to the homeland, had engaged in preaching, but neglected personal visiting, and the church was suffering. Just as soon as living quarters could be found, Ellen White was determined to take her helpers with her to join Daniells in his revival meetings and spend two or three months there. Daniells at last found a neat little furnished cottage of six rooms that would cost Ellen White only $25 a month, and sent for her. The group made the trip overnight and settled in on Monday, September 26. 4BIO 47 1 She was pleased with the climate, and found she was in a beautiful city that reminded her much of Copenhagen, Denmark (Manuscript 37, 1892). 4BIO 47 2 The church generously furnished a horse and carriage, Ellen White paying for the care of the horse. She divided her working time between preaching, visiting the church members, and writing. Some of the visiting, because of the neglect of the pastor, was very taxing. Gradually her health improved, and on October 5 she reported that she felt more natural than she had felt during her sickness (Letter 72, 1892). And the time came when on three consecutive mornings she could write: 4BIO 47 3 November 6, 1892: "I praise my heavenly Father for a better night's rest than usual." 4BIO 47 4 November 7, 1892: "I rested well through the night." 4BIO 47 5 November 8, 1892: "I slept well through the night."--Manuscript 38, 1892. 4BIO 47 6 Nearly every day she rode out in the carriage. One Friday she and her companion took their lunch and drove into the hills, where the scenery reminded her of Colorado. Everything was a living green. At noon they ate their lunch under a large tree, then turned homeward to prepare for the Sabbath (Manuscript 37, 1892). Two Weeks at Ballarat 4BIO 47 7 Ellen White had her eyes on the closing of the Bible school in Melbourne in mid-December, to be followed by the Australian Conference session in early January. With their work completed in Adelaide, there was just time to squeeze in a two-week visit at Ballarat en route to Melbourne. She and her women helpers stayed at the home of a church member whose family name was James. It was about a mile out of town, surrounded by fruit trees and abounding with beautiful flowers. 4BIO 47 8 On December 12 they returned to Melbourne. Although it was early summer, the weather was cloudy and cold, but the outlook for Ellen White was brighter than it had been for the better part of a year. ------------------------Chapter 5--(1893) The Servant of the Lord Could Rejoice 4BIO 48 1 The school has been a success!" wrote Ellen White jubilantly to the president of the General Conference on December 13, 1892. 4BIO 48 2 She had just attended the closing exercises of the Australasian Bible School, a simple service held in the chapel room. For almost three months she had been away, working in Adelaide and Ballarat, and had returned to Melbourne for this significant event. She had not forgotten that one of the basic reasons she and her son had been urged to spend a couple of years in Australia was to aid in starting an educational work there. Fighting indifference, financial depression in the country, and prolonged, debilitating illness, her persistence had won out. 4BIO 48 3 The school had been conducted with a limited teaching staff and just a few more than two dozen rather mature students. Her letter to Olsen carried this report: 4BIO 48 4 The first term of our Bible School has just ended. Today we attended the closing exercises. The schoolroom was well filled with those interested in the school.... 4BIO 48 5 Testimonies were borne by the students expressing their gratitude to God for the opportunity they had had of attending the school, saying they had been blessed in their studies. They were especially grateful for the light received from the Word of God. They had been so happy in their associations. Many regretted that the school must close, and this precious season come to an end.... All were determined to be present and enjoy the next term.--Letter 46, 1892. 4BIO 49 1 Writing a short time later to Dr. J. H. Kellogg in Battle Creek, she went into more detail in reporting the students' comments on the benefits they had received in Bible study: 4BIO 49 2 How much better they understood the plan of salvation, justification by faith, the righteousness of Christ as imparted to us. This term has been a success; next term we shall have double, I hope treble, the number of students.--Letter 21b, 1892. 4BIO 49 3 Most of the students left immediately to enter the literature ministry in several of the Australian colonies. Church leaders turned briefly to planning for the next term of school, setting the time for opening as June 6. Then the ministers, including the president, scattered to the principal churches to lead out in the newly instituted Week of Prayer. N. D. Faulkhead and the Convincing Testimony 4BIO 49 4 On the day school closed, W. C. White called a meeting of the available members of the school board. N. D. Faulkhead, treasurer of the publishing house, came to attend. As the meeting closed at about four o'clock, White spoke to him, telling him that Ellen White wanted to see him. As he started down the hall to the room where she was staying, there came to his mind a dream that he had had a few nights before, in which Ellen White had a message for him. 4BIO 49 5 Mr. Faulkhead was a tall, keen, apt, and energetic businessman, genial and liberal in his disposition, but proud. When he became a Seventh-day Adventist, he held membership in several secret organizations, and he did not withdraw from these. As he wrote of his experience some years later in a general letter to "My Dear Brethren in the Faith," he told of these affiliations: 4BIO 49 6 I was closely connected with the Masonic Lodge, ... I held the highest positions in the following lodges that could be conferred upon me: first, I was Master of the Master Masons' Lodge, (or Blue Lodge); second, I was First Principal of the Holy Royal (of Canada); third, I was Preceptor of the Knights Templars, besides many other minor lodges, the Good Templars, Rechabites, and Odd Fellows, in which I also held high positions.--DF 522a, N. D. Faulkhead Letter, October 5, 1908. 4BIO 49 7 As the Faulkhead family--Mrs. Faulkhead was a teacher in the public school system--accepted the third angel's message, his unusual ability was recognized, and he was employed as treasurer in the Echo Publishing Company. He served well at first, but as time advanced he became more and more engrossed in his lodge work, and his interests in the work of God began to wane. 4BIO 50 1 This was his situation when Ellen White arrived in Australia in December, 1891. As matters involving the publishing house workers were opened up to her in a comprehensive vision a few days after her arrival, she wrote of conditions there in general; she also penned testimonies to a number of the individuals involved, including Mr. Faulkhead and his wife. The document addressed to them dealt with his connection with the publishing house and his affiliation with the Masonic Lodge, and filled fifty pages. When she thought to mail it to him, she was restrained from doing so. She said, "When I enclosed the communication all ready to mail, it seemed that a voice spoke to me saying, 'Not yet, not yet, they will not receive your testimony.'"--Letter 39, 1893. 4BIO 50 2 Ellen White said nothing regarding the matter for almost twelve months, but maintained a deep interest in Mr. and Mrs. Faulkhead and their spiritual welfare. Some of his associates in the publishing house were very much concerned as they observed his growing infatuation with the work of the lodge and his waning spirituality and decreasing concern for the interests of the cause of God. They pleaded with him, urging him to consider the danger of his course. "But," as Mr. Faulkhead states, "my heart was full of those things; in fact, I thought more of them than I did of anything else."--DF 522a, N. D. Faulkhead Letter, October 5, 1908. 4BIO 50 3 He defiantly met the appeals with the bold statement "that he would not give up his connection with the Freemasons for all that Starr or White or any other minister might say. He knew what he was about, and he was not going to be taught by them."--Letter 21b, 1892. It was clear to those in charge of the work that unless a marked change came in his attitude, he would soon have to find other employment. 4BIO 50 4 Mrs. White wrote of this experience: "None could reach him in regard to Freemasonry. He was fastening himself more and more firmly in the meshes of the enemy, and the only thing we could see to be done was to leave him to himself."--Letter 46, 1892. His condition was shown to her to be like that of "a man about to lose his balance and fall over a precipice" (Manuscript 4, 1893). 4BIO 51 1 For a period of months. Mrs. White held messages for him and thought to send them, but was restrained. 4BIO 51 2 In early December, 1892, J. H. Stockton, one of the first Seventh-day Adventists in Australia, was talking with Mr. Faulkhead. He asked him what he would do if Ellen White had a testimony for him in regard to his connection with the lodge. To this Faulkhead boldly retorted: "It would have to be mighty strong." Neither man was aware that almost a year before, the whole matter had been opened to her.--DF 522a, N. D. Faulkhead to EGW, February 20, 1908. 4BIO 51 3 It was shortly after this, on Saturday night, December 10, that Mr. Faulkhead dreamed that the Lord had shown his case to Ellen White, and that she had a message for him. This, with his defiant reply to Stockton in regard to what would be his attitude toward a message through her, led him to serious thought. At the time of this dream Mrs. White was at Ballarat, but on Monday, December 12, as noted earlier, she had returned to Melbourne. The next day she attended the closing exercises of the first term of the Australasian Bible School. 4BIO 51 4 With this dream vividly in his mind, Faulkhead found Ellen White, who greeted him cordially. He asked her whether she had something for him. She replied that the burden of his case was upon her mind, and that she had a message for him from the Lord, which she wished him and his wife to hear. She called for a meeting in the near future, when she would present that message. Faulkhead eagerly asked, "Why not give me the message now?"--Letter 46, 1892. 4BIO 51 5 Although she was weary from her journey and her work that morning, Ellen White went over to a stand and picked up a bundle of manuscripts. She told Faulkhead that several times she had prepared to send the message, but that she "had felt forbidden by the Spirit of the Lord to do so"(Ibid.), for the time had not fully come that he would accept it. 4BIO 51 6 She then read and talked. A part of the fifty pages that were read that evening was of a general nature, relating to the work in the Echo Publishing Company and the experience of the workers employed there. But the major part dealt more particularly with Mr. Faulkhead's experience and his connection not only with the work in the office but also his affiliation with the Masonic Lodge. She pointed out that his involvement with Freemasonry had absorbed his time and blunted his spiritual perception. She read to him of his efforts to maintain high principles for which the lodge claimed to stand, often couching her message in Masonic language. She also told him where in the lodge hall she had seen him sitting and what he was endeavoring to do with his associates. She spoke of his increasing interest in the work of these organizations and of his waning interest in the cause of God; of her seeing in vision his dropping the small coins from his purse in the Sabbath offering plate and the larger coins into the coffers of the lodge. She heard him addressed as "Worshipful Master." She read of scenes of drinking and carousal that took place in the lodge meetings, especially after Mr. Faulkhead had left.--DF 522a, G. B. Starr, "An Experience With Sister E. G. White in Australia." 4BIO 52 1 "I thought this was getting pretty close home," he later wrote, "when she started to talk to me in reference to what I was doing in the lodges."-- Ibid., N. D. Faulkhead Letter, October 5, 1908. Ellen White Gives the Secret Signs 4BIO 52 2 She spoke most earnestly of the dangers of his connection with Freemasonry, warning that "unless he severed every tie that bound him to these associations, he would lose his soul." She repeated to him words spoken by her guide. Then, giving a certain movement with her hands that was made by her guide, she said, "I cannot relate all that was given to me."--Letter 46, 1892. 4BIO 52 3 At this, Faulkhead started and turned pale. Recounting the incident, he wrote: 4BIO 52 4 Immediately she gave me this sign. I touched her on the shoulder and asked her if she knew what she had done. She looked up surprised and said she did not do anything unusual. I told her that she had given me the sign of a Knight Templar. Well, she did not know anything about it.--DF 522a, N. D. Faulkhead Letter, October 5, 1908. 4BIO 52 5 They talked on. She spoke further of Freemasonry and the impossibility of a man being a Freemason and a wholehearted Christian. Again she made a certain movement, which "my attending angel made to me" (Manuscript 54, 1899). 4BIO 53 1 Again Mr. Faulkhead started, and the blood left his face. A second time she had made a secret sign, one known only to the highest order of Masons. It was a sign that no woman could know, for it was held in the strictest secrecy--the place of meeting was guarded both inside and outside against strangers. "This convinced me that her testimony was from God," he stated.--Ibid. 4BIO 53 2 Speaking further of his reaction to this, he wrote: I can assure you ... this caused me to feel very queer. But, as Sister White said, the Spirit of the Lord had come upon me and taken hold of me. She went on talking and reading as if nothing had happened, but I noticed how her face brightened up when I interrupted her again and spoke to her about the sign. She seemed surprised that she had given me such a sign. She did not know that she had moved her hand. Immediately the statement that I had made to Brother Stockton, that it would have to be mighty strong before I could believe that she had a message for me from the Lord, flashed through my mind.--DF 522a, N. D. Faulkhead Letter, October 5, 1908. 4BIO 53 3 When Mrs. White finished reading, tears were in the man's eyes. He said: 4BIO 53 4 I accept every word. All of it belongs to me.... I accept the light the Lord has sent me through you. I will act upon it. I am a member of five lodges, and three other lodges are under my control. I transact all of their business. Now I shall attend no more of their meetings, and shall close my business relations with them as fast as possible.--Letter 46, 1892. 4BIO 53 5 He also stated, "I am so glad you did not send me that testimony, for then it would not have helped me."--Manuscript 54, 1899. 4BIO 53 6 Your reading the reproof yourself has touched my heart. The Spirit of the Lord has spoken to me through you, and I accept every word you have addressed especially to me; the general matter also is applicable to me. It all means me. That which you have written in regard to my connection with the Freemasons, I accept.... I have just taken the highest order in Freemasonry, but I shall sever my connection with them all.--Letter 21b, 1892. 4BIO 54 1 When Mr. Faulkhead left Ellen White's room, the hour was late. He took the streetcar to the railway station, and while traveling up Collins Street he passed the lodge hall. It suddenly dawned upon him that he should have been there attending a Knights Templar encampment that very evening. As he neared the station, he saw the train for Preston pulling out, so he was obliged to walk the rest of the way home. He chose an unfrequented road so that he might have opportunity for meditation. The walk he enjoyed very much, for there had come to him a new experience. He so much wanted to meet Daniells, Starr, or W. C. White and tell them that he was a new man, and how free and how happy he felt in his decision to sever his connection with all secret societies. It seemed to him that a ton of weight had rolled from his shoulders. And to think that the God who rules the universe and guides the planets had seen his danger and sent a message just for him! Faulkhead Resigns from the Lodges 4BIO 54 2 The next morning found Mr. Faulkhead at his office. Word quickly spread to the group of workers of his experience the night before; over and over again he recounted with one after another how God had sent a message to arrest him from a course of action that would have led him to destruction. As his first work he called in his assistant and dictated his resignation to the various lodges. Then A. G. Daniells came in, and Mr. Faulkhead told him of his experience. While the two were talking, his letters of resignation were passed to Mr. Faulkhead for his signature. He signed and enclosed them and handed them to Daniells to mail. In telling of it, Faulkhead says, "How his eyes did sparkle with pleasure to think that the Lord had gained His point at last, and that his prayers had been answered."--DF 522a, N. D. Faulkhead Letter, October 5, 1908. 4BIO 54 3 But no sooner had Faulkhead given the letters to Daniells than a feeling of mistrust came over him; he felt that he should have mailed the letters himself. Then he thanked the Lord for what he had done, for he felt that he could not have trusted himself to mail the letters. Another Interview with Ellen White 4BIO 55 1 On Thursday, December 15, Mr. Faulkhead, accompanied by his wife, had another interview with Mrs. White. A number of pages of new matter were read to the two of them, and it was all accepted. "I wish you to know," he told Mrs. White, "how I look upon this matter. I regard myself as greatly honored of the Lord. He has seen fit to mention me, and I am not discouraged, but encouraged. I shall follow out the light given me of the Lord."--Letter 21b, 1892. 4BIO 55 2 The battle was not entirely won with the sending in of the resignations. His lodge friends refused to release him, so he had to serve out his terms of office, another nine months. Most determined efforts were put forth to hold him to their society, but he had taken a firm position and stood by it. At times his church associates trembled for him. Ellen White wrote encouraging letters in support of his stand. He was victorious at last. 4BIO 55 3 With the expiration of his term as officer of several of the lodges, the complete victory was won, and Mr. Faulkhead was able, on September 18, 1893, to write to Ellen White and her son. Dear Brother and Sister White, 4BIO 55 4 It gives me much pleasure to tell you that my term of office as Master of the Masonic Lodge expired last month. And I feel to thank God for it. How thankful I am to Him for sending me a warning that I was traveling on the wrong road. I do praise Him for His goodness and His love shown toward me, in calling me from among that people. I can see now very clearly that to continue with them would have been my downfall, as I must confess that my interest for the truth was growing cold. But thanks be to God, He did not let me go on with them without giving me warning through His servant. I cannot express my gratitude to Him for it.... 4BIO 55 5 I can praise God with all my might, and then I cannot express my gratitude to Him for the love that He has shown me. N. D. Faulkhead —DF 522a. 4BIO 55 6 This experience brought great confidence to the hearts of church members in Australia, and it was ever a source of encouragement and help to Mr. Faulkhead. With the renewal of his first love and interest in the cause of God, he continued to serve the publishing house for many years, giving his time and strength and life to the spreading of the message. 4BIO 56 1 In the testimony that was read by Ellen White to Mr. Faulkhead were recorded counsel and instruction of general application regarding the relation of Christians to organizations of the world. This was selected for publication and was issued at the time in Australia, and a little later in the United States, in a pamphlet under the title "Should Christians Be Members of Secret Societies?" (see 2 SM, pp. 121-140). Writing Messages to Encourage and Instruct 4BIO 56 2 The Australian Conference session would convene in Melbourne beginning Friday, January 6, and continue to Sunday, January 15, 1893. Ellen White, with gaining strength, took up residence in the now nearly deserted school building and devoted her time to writing and speaking in the intervening weeks. 4BIO 56 3 She wrote several letters to leading men in Battle Creek who stood in some peril. One was to Dr. J. H. Kellogg at the Battle Creek Sanitarium. In a twenty-one-page communication she urged him to maintain confidence in his brethren in the gospel ministry and called upon him to uphold Christian principles in his medical ministry. Then turning to a discussion of conditions and needs in Australia, she wrote: 4BIO 56 4 My brother, our stay here must be prolonged. We cannot leave the field as it is. We will be compelled to add the third year to the two we specified. Poverty and distress are in our large cities in Australia. Seventeen thousand persons have moved out of Melbourne to keep from perishing with hunger. Some of our own people can find nothing to do. Some who have commanded $30 and $40 per week as tailors or cutters have nothing to do. The brethren and sisters have found them sick, and suffering for bread to eat.--Letter 86a, 1893. 4BIO 56 5 There was a twenty-two-page letter to the manager of the Review and Herald, a man of experience and ability who felt he could no longer continue in denominational employment. He found it difficult to live on the salary he received, and proposed leaving his work for a more lucrative position elsewhere. The first five pages of the letter were devoted to a report of her activities in Australia. Expressing her gratitude for the opportunity to serve, she wrote: 4BIO 57 1 I am so grateful for the privilege of being connected with God in any way. I feel highly honored. All I ask is that the Lord, in His great mercy and lovingkindness, will give me strength to use in His service, not to minister to my own ease or selfish indulgence, but that I may labor for Christ in the salvation of souls. I am waiting and believing, and receiving His rich blessing, although I am unworthy. 4BIO 57 2 Then she came to the burden of her message: The word of the Lord has come to me in clear lines in reference to the principles and practices of those connected with the Review office. There has been need of self-examination on the part of the workers. Every man who has to do with sacred things should perform his work in a Christlike manner. There must be no sharp practice. 4BIO 57 3 "In your letter," she wrote, "you speak of leaving the Review office. I am sorry that you can be willing to separate from the work for the reasons you mention. They reveal that you have a much deeper experience to gain than you now have." She reminded him: 4BIO 57 4 Other families, much larger than yours, sustain themselves, without one word of complaint, on half the wages you have. We have been over the ground, and I know what I am talking about.--Letter 20a, 1893. 4BIO 57 5 She likened his course of action to that of deserters from the army of the Lord and urged that, rather than to take such a course as he proposed, he bring about changes in his home that would make it possible to live within his means. The heart of this testimony may be found in Selected Messages 2:210-218. This promising leader failed to heed the counsel. 4BIO 57 6 She wrote several messages that would be of service in the coming General Conference session, some of which have served to remind the church that God was at the helm. ------------------------Chapter 6--(1893) Influence at Administrative Convocations 4BIO 58 1 Throughout the churches of Australia the newly introduced Week of Prayer was an inspirational experience, and made an excellent prelude to the fifth session of the Australian Conference, which opened on January 6, 1893. 4BIO 58 2 Meetings of the session were at first held in the tent pitched for use during the Melbourne Week of Prayer, but this was not a satisfactory arrangement for the session, so the work was moved to a rented hall. 4BIO 58 3 Ellen White spoke Sabbath afternoon, and although she was weary and exhausted, she could write later, "I never spoke with greater ease and freedom from infirmity. The hearers said my voice was clear and musical, and the congregation could ... but know that the Spirit and power of God was upon me."--Letter 23a, 1893. As her writing allowed time, she attended meetings addressing the conference almost every day. Wednesday she spoke on the publishing work; and Friday she spoke on tithing, a subject not too well understood by all in the colonies. She declared the session itself to be "by far the best that has ever been held in this country," and she wrote: 4BIO 58 4 All listened to me respectfully a year ago, but this year my message means far more to them.--Ibid. 4BIO 58 5 The main items of business taken up at the session dealt with advancing the cause through the personal ministry of the church members in missionary work, the developing of the literature ministry, and the newly started school. The committee on the permanent location of the school reported that study would be given to a climate that would be appropriate for students coming from Polynesia. Messages to the 1893 General Conference 4BIO 59 1 During the ten-day session of the Australian Conference Ellen White's mind was much on North America and the forthcoming General Conference session, to be held in Battle Creek from February 17 to March 7. Preceding this would be a three-week institute, which would be attended by most of the delegates to the session and scores of ministers, colporteur leaders, Bible instructors, and laymen. The two gatherings, each three weeks long, were so closely related that a separation can hardly be made. The General Conference Bulletin for 1893 carried full reports of both in its 524 double-column pages. 4BIO 59 2 The president of the General Conference, O. A. Olsen, was in frequent correspondence with W. C. White, who represented the General Conference as the superintendent of District Number 7, which comprised all of Australasia. On November 1, 1892, Olsen wrote to him concerning some proposals being made by certain key workers in the field that called for dismantling certain phases of organization of the church. His letter stated: 4BIO 59 3 Now about the matter, or rather, question, of organization.... I have had some fears that this question might come up and take a shape in the coming General Conference that much precious time would be wasted in discussing something that was not practical.... I received a letter from Elder Holser after he had been with Dr. [E. J.] Waggoner on that tour in Scandinavia that gave me some uneasiness. Others, too, have written and spoken in a way that has given me the idea that this matter was being discussed at some considerable length in some places. But I think that the question can be kept within proper limits.--O. A. Olsen to WCW, November 1, 1892. 4BIO 59 4 At issue was a greater centralization of the work and the elimination of some familiar features. This would involve turning from "plans of working that the Lord has seen fit to bless." W. C. White shared his letter with his mother, as was fully 4BIO 59 5 expected by Olsen. On December 19 she wrote a fifteen-page communication titled "Organization." The entire communication dealt with the organization of the Seventh-day Adventist Church. On its first page, Ellen White reminded church leaders that she knew the history well from firsthand contact: 4BIO 60 1 It is nearly forty years since organization was introduced among us as a people. I was one of the number who had an experience in establishing it from the first. I know the difficulties that had to be met, the evils which it was designed to correct, and I have watched its influence in connection with the growth of the cause. At an early stage in the work, God gave us special light upon this point, and this light, together with the lessons that experience has taught us, should be carefully considered. 4BIO 60 2 From the first, our work was aggressive. Our numbers were few, and mostly from the poorer class. Our views were almost unknown to the world. We had no houses of worship, [and] but few publications and very limited facilities for carrying forward our work. The sheep were scattered in the highways and byways, in cities, in towns, in forests. The commandments of God and the faith of Jesus was our message. 4BIO 60 3 She then wrote of the inception of the various enterprises that were developed within the church, the educational work, and the establishment of health institutions, "both for the health and instruction of our own people and as a means of blessing and enlightenment to others." She asked, 4BIO 60 4 What is the secret of our prosperity? We have moved under the orders of the Captain of our salvation. God has blessed our united efforts. The truth has spread and flourished. Institutions have multiplied. The mustard seed has grown to a great tree. The system of organization proved a grand success. 4BIO 60 5 She decried situations in which the machinery had become too complicated and conference sessions at times "burdened down with propositions and resolutions that were not at all essential." This, she pointed out, was an argument against, not organization, but the perversion of it. 4BIO 60 6 It was in this setting she penned the unforgettable words: In reviewing our past history, having traveled over every step of advance to our present standing, I can say, "Praise God!" As I see what the Lord has wrought, I am filled with astonishment and with confidence in Christ our Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.--Letter 32, 1892. 4BIO 61 1 President Olsen chose to present this message at the very opening of the institute, bringing it before the assembly of some three hundred workers and visitors on Sunday afternoon, January 29. As Olsen presented Ellen White's letter to the workers gathered at the institute, he broached the question of an administrative organization that would serve between the local conference, missions, and organizations, and the General Conference, thus planting the seeds for the union conference plan that was adopted in 1901. "What can be the objection," he asked, "to organizing district conferences? ... It would seem that the problem of unity of effort in many distant fields, such as Australasia, South America, et cetera, could not be solved so well in any other way as to provide such fields with district conferences."--The General Conference Bulletin, 1893, 24, 25. 4BIO 61 2 Some months later Ellen White referred to this subject. She wrote: 4BIO 61 3 Elder Waggoner has entertained ideas, and without waiting to bring his ideas before a council of brethren, has agitated strange theories. He has brought before some of the people ideas in regard to organization that ought never to have had expression. 4BIO 61 4 I supposed that the question of organization was settled forever with those who believed the testimonies given through Sister White. Now if they believed the testimonies, why do they work contrary to them? Why should not my brethren be prudent enough to place these matters before me, or at least to enquire if I had any light upon these subjects? 4BIO 61 5 Why is it that these things start up at this time when we have canvassed the matter in our previous history, and God has spoken upon these subjects? Should not that be enough? Why not keep steadily at work in the lines that God has given us? Why not walk in the clear light He has revealed in place of tearing to pieces that which God has built up?--Letter 37, 1894. Ellen G. White's Message to the Delegates 4BIO 62 1 Four days after penning the message to church leaders quoted above, she wrote a message to be delivered to the delegates at the session. It read: Dear Brethren of the General Conference, 4BIO 62 2 I am rejoiced to report to you the goodness, the mercy, and the blessing of the Lord bestowed upon me. I am still compassed with infirmities, but I am improving. The Great Restorer is working in my behalf, and I praise His holy name. 4BIO 62 3 After writing briefly of her prolonged illness and her relation to it, she declared: 4BIO 62 4 Since the first few weeks of my affliction, I have had no doubts in regard to my duty in coming to this distant field; and more than this, my confidence in my heavenly Father's plan in my affliction has been greatly increased.... 4BIO 62 5 I have since leaving America written twenty hundred pages of letter paper. I could not have done all this writing if the Lord had not strengthened and blessed me in large measure. Never once has that right hand failed me. My arm and shoulder have been full of suffering, hard to bear, but the hand has been able to hold the pen and trace words that have come to me from the Spirit of the Lord. The Use of Another's Language 4BIO 62 6 As her heart overflowed with the sense of the goodness of God to her and to His church, she chose to express her feelings in phrases from God's Word and also in the wording of a book she had recently read, The Great Teacher, by John Harris, published in 1836. Such a procedure was not uncommon in her work. She found the language choice and the truth well expressed. [In his introduction to the volume from which Ellen White drew some expressions, harris wrote: "Suppose, for example, an inspired prophet were now to appear in the Church, to add a supplement to the canonical books--what a babel of opinions would he find existing on almost every theological subject! And how highly probable it is that his ministry would consist, or seem to consist, in a mere selection and ratification of such of these opinions as accorded with the mind of God. Absolute originality would seem to be almost impossible. The inventive mind of man has already bodied forth speculative opinions in almost every conceivable form, forestalling and robbing the future of its fair proportion of novelties and leaving little more, even to a divine messenger, than the office of taking some of these opinions and impressing them with the seal of heaven."--John harris, The Great Teacher, pp. XXXIII, XXXIV.] Speaking of God's tender care for His church, Ellen White wrote: 4BIO 63 1 I have had a most precious experience, and I testify to my fellow laborers in the cause of God, "The Lord is good, and greatly to be praised." I testify to my brethren and sisters that the church of Christ, enfeebled and defective as it may be, is the only object on earth on which He bestows His supreme regard. While He extends to all the world His invitation to come to Him and be saved, He commissions His angels to render divine help to every soul that cometh to Him in repentance and contrition, and He comes personally by His Holy Spirit into the midst of His church.... 4BIO 63 2 Consider, my brethren and sisters, that the Lord has a people, a chosen people, His church, to be His own, His own fortress, which He holds in a sin-stricken, revolted world; and He intended that no authority should be known in it, no laws be acknowledged by it, but His own. 4BIO 63 3 After writing at some length of the church, its authority, and its resources and facilities, she penned the following, again couching her message in part in the words of Harris: 4BIO 63 4 The Lord Jesus is making experiments on human hearts through the exhibition of His mercy and abundant grace. He is effecting transformations so amazing that Satan, with all his triumphant boasting, with all his confederacy of evil united against God and the laws of His government, stands viewing them as a fortress impregnable to his sophistries and delusions. They are to him an incomprehensible mystery. 4BIO 63 5 The angels of God, seraphim and cherubim, the powers commissioned to cooperate with human agencies, look on with astonishment and joy that fallen men, once children of wrath, are through the training of Christ developing characters after the divine similitude, to be sons and daughters of God, to act an important part in the occupations and pleasures of heaven.--Letter 2d, 1892 (The General Conference Bulletin, 1893, 407-409; see also Testimonies to Ministers and Gospel Workers, 15-19). "Testimony No. 12" 4BIO 64 1 While Ellen White's message to the session was appreciated, and parts have often been quoted, neither church leaders nor Bulletin editors attached words of special comment. Not so with an eighteen-page document titled "Testimony No. 12," which was read on two occasions to those assembled. 4BIO 64 2 Olsen read the message at the first hour of the Friday-morning institute session, February 3. He designated it as "a testimony received from Sister White for this conference." The notice describes it as "a solemn, searching appeal to the ministry to set about the work of cleansing and purification with terrible earnestness." The response is also noted: 4BIO 64 3 The reading was followed by testimonies from quite a number who confessed failures with brokenness of heart and accepted the testimony as personal to them, and laid hold of the promises in it, as well as the corrections. The Spirit of the Lord brought a spirit of deep earnestness and solemnity into the meeting.--The General Conference Bulletin, 1893, 115. 4BIO 64 4 Ellen White opened her message by relating an incident that had just taken place. One who was attending the Australian Conference session had related to her his perplexity and discouragement in finding in the Review and Herald articles by two leading brethren, A. T. Jones and Uriah Smith, one in disagreement with the other. She described the effect: 4BIO 64 5 He saw in the Review the articles of Brother A. T. Jones in regard to the image of the beast, and then the one from Elder Smith presenting the opposite view. He was perplexed and troubled. He had received much light and comfort in reading articles from Brethren Jones and Waggoner; but here was one of the old laborers, one who had written many of our standard books, and whom we had believed to be taught of God, who seemed to be in conflict with Brother Jones. 4BIO 64 6 What could all this mean? Was Brother Jones in the wrong? Was Brother Smith in error? Which was right? He became confused. When the important laborers in the cause of God take opposite positions in the same paper, whom can we depend on? 4BIO 65 1 Who can we believe has the true position? 4BIO 65 2 She pointed the troubled inquirer to the Bible, and urged that he be not confused by the differences of opinion he had observed. And she admonished church leaders and ministers that "the zeal that leads to this kind of work is not inspired of God." She gave counsel on dealing with such situations: Dealing with Differences 4BIO 65 3 I have received letters from different points telling the sad, discouraging results of these things. We have opposition enough from our foes, and we shall have conflicts fierce and strong; let us not now cause Satan to glory because of the pitched battles within our own ranks. The unity for which our Saviour prayed should be brought into our practical life. 4BIO 65 4 After devoting several pages urging unity, in the words of the apostle Paul she urged: "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing." She admonished that "this is not a time for brother to cherish prejudice against brother. Put not into our enemies' hands anything that bears the least suggestions of differences among us, even in opinion." 4BIO 65 5 Then she put her finger on what appears to have been the cause behind the situation she was dealing with: 4BIO 65 6 The conference at Minneapolis was the golden opportunity for all present to humble the heart before God and to welcome Jesus as the great Instructor, but the stand taken by some at that meeting proved their ruin. They have never seen clearly since, and they never will, for they persistently cherish the spirit that prevailed there, a wicked, criticizing, denunciatory spirit. Yet since that meeting, abundant light and evidence has been graciously given, that all might understand what is truth. 4BIO 65 7 Those who were then deceived might since have come to the light. They might rejoice in the truth as it is in Jesus, were it not for the pride of their own rebellious hearts. They will be asked in the judgment, "Who required this at your hand, to rise up against the message and the messengers I sent to My people with light, with grace and power? Why have you lifted up your souls against God? Why did you block the way with your perverse spirit? And afterward when evidence was piled upon evidence, why did you not humble your hearts before God, and repent of your rejection of the message of mercy He sent you?" The Lord has not inspired these brethren to resist the truth. 4BIO 66 1 In this communication Ellen White addressed herself to the loss that had come to the cause of God because of the resistance on the part of some at the Minneapolis General Conference session to the presentations of truth made there, and the burden thus placed on the Lord's messengers that tended to divert them from aggressive work in the field. 4BIO 66 2 Ellen White had just written of her amazement of what God had wrought in the advancement of the cause, and that we have nothing to fear for the future unless we forget. Yet she sensed the presence of situations that gave her concern: 4BIO 66 3 The Lord designed that the messages of warning and instruction given through the Spirit to His people should go everywhere. But the influence that grew out of the resistance of light and truth at Minneapolis tended to make of no effect the light God had given to His people through the testimonies. Great Controversy ... has not had the circulation that it should have had, because some of those who occupy responsible positions were leavened with the spirit that prevailed at Minneapolis, a spirit that clouded the discernment of the people of God The dullness of some and the opposition of others have confined our strength and means largely among those who know the truth, but do not practice its principles. 4BIO 66 4 Then she penned the following startling words--words that answer in part the question as to why Christ has not yet come: 4BIO 66 5 If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. What account will be rendered to God for thus retarding the work? 4BIO 66 6 She appealed to the church for sacrifice and dedication: Eternity is to be kept in view; troublous days are ahead. 4BIO 67 1 The appeal closed with the words "Our work is plainly laid down in the Word of God. Christian is to be united to Christian, church to church, the human instrumentality cooperating with the divine, every agency to be subordinate to the Holy Spirit, and all to be combined in giving to the world the good tidings of the grace of God."--Manuscript 1, 1893 (see also Ibid., 1893, 419, 420). The Wholehearted Response 4BIO 67 2 The message as given in the manuscript was probably read in its entirety at the institute. Perhaps, though, only the latter half, which did not deal with personalities and issues so sharply, was read four weeks later, Monday morning, February 27, during the session. That is indicated by the fact that the General Conference Bulletin for the Monday-meeting recorded only the last half of the message; it is also indicated by the description that was given of the response to the reading. The editors of the Bulletin reported: 4BIO 67 3 Following the reading of this, a most excellent social meeting occurred, a number of brethren responding with hearty confessions and expressions of determination to walk in unity and love and the advancing light. The good Spirit of the Lord came in in marked degree, tears flowed freely, and expressions of joy and thankfulness seemed to well up from every heart.--Ibid., 1893, 421 4BIO 67 4 Such reports of the influence of the testimonies indicate that even with the messenger of God thousands of miles away, her influence was felt in a marked manner. Other reports, in more than five hundred pages of the General Conference Bulletin for 1893, show clearly the pervasive influence of the Spirit of Prophecy in the remnant church. Relation to Doctrines 4BIO 67 5 One of these pages carries remarks made by S. N. Haskell concerning the relation of the Spirit of Prophecy to the doctrines of the church. In answering a question raised in one of his meetings, he referred to the Scripture argument and then read some extracts from the Spirit of Prophecy throwing light upon the subject. 4BIO 68 1 Alluding to the use of that which had been given to the church by the Spirit of Prophecy, he said he never attempted to establish doctrine from the testimonies. 4BIO 68 2 The testimonies have not been given to establish new doctrine. The doctrine is established by the Word of God, and the Spirit of Prophecy comes in to bring out the light, revealing new beauties in it, and bringing out here and there details which help in the understanding of the Word of God.... 4BIO 68 3 [A voice: "Isn't it safe to say that the testimony reveals no new doctrine?"] 4BIO 68 4 Yes. Some of our old brethren know that in the East and New England it is a great place for battles over the testimonies.... I happened to be born in the East, and embraced the truth there, and so have battled in this line a good deal. Nothing pleased me more than to get those who opposed the visions together and have a Bible reading on the testimonies. And before we began we always made this statement: that if they could find any line in the testimonies that pertained to a doctrine that I could not establish from the Bible, I would give up the testimonies. And second, If they could ever find a line in the testimonies giving a prophecy or prediction which should be fulfilled, and which had not been fulfilled, I would give up the testimonies. There I will stand today. So I believe the testimonies.--Ibid., 1893, 233 4BIO 68 5 Thus while Ellen White was helping to pioneer the work in Australasia, battling what seemed to be almost insurmountable difficulties, stalwart leaders at the home base of the church functioned as if she were in their presence, and benefited from her pen. 4BIO 68 6 In January, 1893, longstanding plans for Ellen White to visit New Zealand were coming to fruition. These plans called for visiting the churches and for a camp meeting to be held in Napier in March. A conference session would be held in connection with it. Ellen White, W. C. White, and G. B. Starr and his wife would attend. The tour was expected to take about four months. ------------------------Chapter 7--(1893) On to New Zealand 4BIO 69 1 Ellen White looked forward to spending a week with the Parramatta church while en route to New Zealand. Parramatta was a beautiful community, a suburb of Sydney. Robert Hare and David Steed had held evangelistic meetings there, beginning in March, 1892, and a church of fifty members had been raised up, with a Sabbath school of seventy. Those accepting the message were described as "no mean citizens," representing "excellent families and possessing some means" (Letter 34, 1892). 4BIO 69 2 The congregation was determined to have a house of worship. Beginning with donations amounting to £420 ($2,100), [Note: The exchange rate held steady throughout the years Ellen White was in australia, very close to five dollars to the british pound. Ellen White moved easily from one to the other.] a good lot and building materials were purchased. Within three weeks' time of the laying of the foundations, the building was erected with donated labor, and Sabbath meetings were being held in it. It was dedicated on Sabbath, December 10. The next day, 480 people crowded into the new church at what was called its opening meeting (The Bible Echo, January 15, 1893). This was the first church building owned by Seventh-day Adventists in continental Australia. A little chapel had been erected in Bismark, Tasmania, in 1889. 4BIO 69 3 As funds were being raised in September, Ellen White, who had received a gift from friends in California of $45 with which to buy a comfortable chair for use during her illness, appropriated the money to aid in building the Parramatta church. She explained to her friends who had given her the money that she wished them to have something invested in the Australian missionary field (Letter 34, 1892). 4BIO 70 1 Leaving Melbourne on Thursday, January 26, the party arrived in Sydney on Friday. Ellen White met with the church at Parramatta on Sabbath morning, and this introduced a full week of meetings. There was a question in the minds of some as to whether she was well enough to speak in the town hall on Sunday night and also take the Sabbath-morning service as planned. She determined in the strength of God to go forward with the Sabbath-morning worship service, and spoke with great freedom from John 14 to an audience that filled the house (Letter 127, 1893). 4BIO 70 2 Sunday night she spoke in the Parramatta town hall. It was well filled also, and she reports: 4BIO 70 3 The people listened with great attention, and the people here, believing the truth, are much pleased. But I do not feel satisfied. I needed physical strength that I could do justice to the great and important themes that we are dealing with. What a work is before us!--Ibid. 4BIO 70 4 In addition to speaking in the church on Tuesday and Thursday nights, she visited in the community, as well, where she was well received. She was told that the wife of a local minister had declared: "Mrs. White's words are very straight; she has gone deeper than any of us in religious experience. We must study the Word to see if these things be so."--DF 28a, "Experiences in Australia," p. 316. 4BIO 70 5 For the Seventh-day Adventist pastor, Robert Hare, she had words of counsel and instruction that she arranged to read to him and his wife. After listening for a time, with a troubled look he declared that he might as well give up preaching. Ellen White tells the story: 4BIO 70 6 I said to him, "That is what I expected you to say, for it is your way to take reproof in just this spirit. Your past experience has been presented to me. You think you are humble, but if you were so in truth, you would not act as you are doing. The Lord reads your heart. He is acquainted with our dangers. He loves you, and He wants to save you. 4BIO 70 7 "It is because you do not understand your errors, and the defects in your character, that He sends you warnings and encouragements. You should receive these as blessings, the most to be appreciated of anything He sends you. 4BIO 71 1 "I have done my duty in setting before you your true situation.... Brother Hare, study the lessons that Christ gave to His disciples, and let their simplicity charm you. Seek to have the mind of Christ, and you will teach as He taught."-- Ibid., 317, 318. 4BIO 71 2 Ellen White wondered how the testimony would be received. She was pleased when she met him in the evening to find him seemingly a changed man. 4BIO 71 3 But in all this Ellen White herself struggled with discouragement. On the second Sabbath morning, before taking the church worship service, she felt depressed and wished that she had not promised to speak. But when she stood on her feet to address the congregation, she reports: 4BIO 71 4 The Lord gave me special help. Ideas came to me when speaking that had not before been in my thoughts. I was instructed, as well as instructing others. I spoke from the words of Christ in Matthew 13:12-17, and dwelt especially on the last verse: "Verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." 4BIO 71 5 I showed them that those now living on the earth are favored above all people in the possession of precious advanced light. I felt the importance of my subject, and I know that I had the Holy Spirit's help in bringing things to my remembrance in an impressive manner. I praised the Lord that He gave power to the weak, and that to me who had not strength He increased strength.-- Ibid., 322, 323. 4BIO 71 6 Then she opened up her heart in a way she seldom did. She questioned whether the time had not come to cease her public labors. She wrote: 4BIO 71 7 I have seasons of temptation, when infirmities press so heavily upon me, and at such times I ask myself, "Am I really in the way of my duty? Is it not time I retired from active labor?" 4BIO 72 1 Then when I stand before the people after such a battle with the enemy, the Holy Spirit comes to me as a divine helper. I have the assurance that my work is not to close yet. My mind is clear, and I am able in words to make truth forcible, because the Lord is my helper. 4BIO 72 2 Let us be of good courage in the Lord, lift up Jesus at all times, grasp His might by faith, for He is our strength and our efficiency. "Bless the Lord, O my soul: and all that is within me, bless His holy name."-- Ibid., 323. Voyage to New Zealand 4BIO 72 3 At two o'clock that Sabbath afternoon Ellen White, together with her son William, her secretary, Emily Campbell, and G. B. Starr and his wife, boarded the Rotomahanna for Auckland, New Zealand. She describes the ship as a "beautiful steamer, and one of the fastest on these waters" (The Review and Herald, May 30, 1893). She had a convenient and pleasant stateroom on the upper deck, and endured the journey well. Arriving at Auckland on Wednesday morning, February 8, she and her companions were taken to a comfortable furnished cottage arranged for by the church. The next twelve days were devoted to meetings in the Auckland church; on two evenings she spoke to attentive audiences in a well-filled theater. In all she spoke eight times while there. On to Kaeo and the Joseph Hare Home 4BIO 72 4 Among the very first in New Zealand to accept the third angel's message, as S. N. Haskell began work in Auckland in late 1885, were Edward Hare and his wife. As soon as he accepted the Sabbath he was eager that his father, Joseph Hare, who resided in Kaeo, should also hear. So Haskell made a visit to Kaeo, 160 miles north of Auckland. Of this visit he wrote: 4BIO 72 5 We became deeply interested in Father Hare and his family. For twenty years he had been a schoolmaster in the north of Ireland. By his present and his former marriage, and by the former marriage of his present wife, he has a family of twenty-four children. Sixteen of these are married and have children. Many of them are men of means, and hold honorable positions in society. They are persons of more than ordinary ability, and have an extensive influence. Father Hare himself is local preacher for the Methodists.--Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 103. 4BIO 73 1 Many members of the family accepted the third angel's message, including Father Hare. Now, eight years later, Ellen White was in New Zealand and was urged to visit Kaeo. She recorded: 4BIO 73 2 Here is a company of interesting people--a father, and his children and grandchildren. Father Hare is now in the seventies.... He is a man much respected. The community was so anxious to see us that we consented to take this trip from Auckland to Kaeo. 4BIO 73 3 They have a little chapel which was built by the Hare family. One son is in Auckland, one son obtained his education at our college in Healdsburg, California. We feel pleased that we can visit this church consisting mostly of the members of this one large family.--Letter 55, 1893. 4BIO 73 4 Kaeo was a twenty-four-hour journey from Auckland by coastal boat, which made several stops en route. There was just time to squeeze in comfortably a two-week visit to Kaeo before entering into preparations for the camp meeting scheduled to open in Napier on Thursday, March 23. 4BIO 73 5 So on Monday the White party, the same that had come from Australia, boarded the Clansman at Auckland for its weekly trip north. Once on shipboard Mrs. White soon discovered that it would be unwise for her to go into the cabin below. She reported, "It was close, and the berths in staterooms narrow and hard as a board."--Manuscript 77, 1893. She described the journey in a letter written to her older sister Mary Foss, who resided in Maine. Ellen White was still suffering a good deal of pain in her hips and could walk but little. A comfortable chair had been purchased for her in Auckland; this, along with a folding spring bed, was brought on board. The chair, she said, suited her as if made especially for her. There was a stiff breeze as they started on their journey, and Ellen White was wrapped up "like a mummy" to shelter her from the wind. She continued: 4BIO 74 1 My chair was the easiest I ever had; but after about two hours my hip began to pain me, and I knew I must lie down. When Willie came to see if all was well with me, I told him I could not endure to sit up any longer. 4BIO 74 2 The only place open to me on deck was the smoking room, but all said if I could not do better they would empty that room and put my spring bed in there; but lo, the bed would not go in. Then the steward and W. C. White went off by themselves to get things fixed. After a while they came and helped me to the other side of the boat, where a shelter had been made with rugs, and I lay down on a good spring cot, oh, so grateful for the privilege.... 4BIO 74 3 The arrangement made for me on deck was a great comfort, and I felt so thankful for the change from chair to cot. Emily lay in a steamer chair next to me. Willie had a steamer chair on the other side of me. Brother and Sister Starr were below in a stateroom.--Letter 55, 1893. 4BIO 74 4 During the trip Ellen White had a long visit with the captain, who had suffered severely from rheumatism but had been cured, according to him, by spending some time at a hot sulfur spring near Auckland. The captain's wife urged Ellen White to visit these springs. She thought she might do so. As they made their way up the east coast of the North Island of New Zealand, the scenery was exquisite. She wrote as they traveled: 4BIO 74 5 I think it is not possible for anyone who is not a Christian to understand and enjoy the works of God and the precious things in nature. When we behold the evidences of His matchless love, in the lofty trees, the shrubs and opening flowers, our minds are carried up from nature to nature's God, and our hearts overflow with gratitude to the great Master Artist who has given us all these beautiful things to delight our senses.--Ibid. 4BIO 74 6 When they arrived at their destination, Whangaroa Harbor, at seven in the evening, Joseph and Metcalfe Hare were there to meet them. The men had come three miles from Kaeo in their skiff. Travelers and baggage were transferred to the little boat, and they started on the two-hour trip to Kaeo. The water was smooth, the air was mild, and the new moon gave just enough light to outline the mountains (The Review and Herald, May 30, 1893). Ellen White describes the trip in her diary: 4BIO 75 1 Willie sat at the end of the boat at the helm, his back to my back to give me support and to guide the boat. Brethren Hare stood up in the boat, each with an oar, and were guided by word and motion of head when the boat should go veering to right and left in the narrow passage, shunning rocks and dangerous places. 4BIO 75 2 The view on this passage must be grand when it can be seen, but it was night and we were deprived of the privilege of viewing the scenery. The water was as smooth as a beautiful lake.... The landing place was close to Joseph Hare's backyard. We stepped, with help, on the embankment and passed through the gate, and a few steps brought us to the back piazza [porch]. We climbed the steps and entered the open door and were welcomed by Sister Hare.--Manuscript 77, 1893. 4BIO 75 3 In the morning Father Hare came with his carriage and took them the three miles to his home. As they traveled, Ellen White became ecstatic by what she saw: fern trees in abundance, mountains "closely linked one to another, rounded or sharp at the top, and precipicelike at the sides; then uniting with this was still another and another, peak after peak presenting itself like links uniting in a chain" (Ibid.). Father Hare's home was well located, close to a high, wooded mountain. A passing stream supplied pure water. There was a flourishing orchard of apples, pears, peaches, plums, and quince trees, and beyond, beautiful, fragrant pines. 4BIO 75 4 Wednesday, Ellen White spent in writing letters for the American mail. Early Thursday it began to rain, and how it did rain! By afternoon the little creek was a swollen roaring torrent, bringing down driftwood and logs. The lower part of the Kaeo Valley was flooded, houses were destroyed, horses and sheep were drowned, and hundreds of huge logs were floated over fields and orchards (Ibid., May 30, 1893). But the rain was soon over, and the weather improved. 4BIO 75 5 Sabbath morning Ellen White spoke in the little meetinghouse the Hare family had built. As she stood before her audience, she recognized faces she had previously seen in vision, as had happened to her many times. She was well aware of the experiences and attitudes of some present (Manuscript 77, 1893). Sunday afternoon she addressed about two hundred of the community folks at the Wesleyan church. George Starr spoke in the same church Sunday evening. Thus began a busy stay at Kaeo. 4BIO 76 1 Some members of the Hare family had not yet confessed Christ, and one had grown harsh and sharp in his dealings with neighbors and in his efforts to win people to the message. This left them with but little influence. Yet, Ellen White reported, the people in the community seemed anxious to hear the Word of God. Souls were asking, "What is truth?" Of the youth she wrote that "there are some in Kaeo whom God has been calling to fit themselves for labor in His vineyard, and we rejoice that several are preparing to go to the Bible school" in Australia (Ibid., May 30, 1893). Because of bad weather and irregular boat schedules, the visitors stayed an extra week in Kaeo. They filled the time with meetings, and in earnest visiting from family to family. Near the time for them to leave, Minnie and Susan Hare, ages 20 and 14, respectively, youngest daughters of Father Hare, were baptized. 4BIO 76 2 Thursday morning, March 16, the visiting group caught the steamer for Auckland. Ellen White and the Starrs were taken to Whangaroa Harbor on Wednesday afternoon so that Ellen White could speak in the town hall that evening. W. C. White and Emily Campbell came with the baggage early Thursday morning, and they were soon on the Clansman en route to Auckland. 4BIO 76 3 At Auckland they changed to the Wairarapa, bound for Napier. Here the first Seventh-day Adventist camp meeting in the Southern Hemisphere was scheduled to open on Thursday, March 23. Again the trip meant Sabbath travel, and while waiting for the two-o'clock (Friday) departure Ellen White wrote letters. In one she stated, "I am sorry, so sorry, that again we will travel on the Sabbath."--Letter 32b, 1893. 4BIO 76 4 At Auckland, ten church members joined them on board, bound for the same meeting. There was a stop en route on Sabbath at Gisborne, where A. G. Daniells and Robert Hare had raised up a church (The Review and Herald, June 6, 1893). The ministers went ashore and met with the believers in their Sabbath service. ------------------------Chapter 8--(1893) The New Zealand Camp Meeting 4BIO 77 1 As the passengers of the Wairarapa woke up Sunday morning, they discovered that they were at anchor off Napier. Ellen White describes the little city as "a beautiful place, the resident portion of the town being built on a series of high hills overlooking the sea" (Ibid., June 6, 1893). She, W. C. White, and Emily were taken to the comfortable home of the Doctors Caro, [The husband, a physician, was cordial but not an adventist. The wife, a dentist, corresponded often with Ellen White.] not far from where preparations were already under way for the camp meeting. They were to be entertained there for the full time. A two-wheeled horse-drawn rig was made available for Ellen White's use in getting to the meetings. 4BIO 77 2 Arrangements had been made for her to speak Sunday evening in the Theater Royal, and she presented her favorite theme, "The Love of God," to an attentive audience. The next three days were devoted to getting ready for the meeting. Two large tents were pitched. Notice had been sent to the churches weeks before, but the response was poor, so plans for a dining tent and a reception tent were dropped. Only a few family tents were pitched. It was expected that the restaurant in town could serve whatever food was needed. 4BIO 77 3 However, by midweek boats and trains brought delegations from the churches, fully doubling the number expected. The camp meeting planners faced a minor crisis. 4BIO 77 4 From the time plans were under way, Ellen White had urged that this first camp meeting must be a sample of what future camp meetings should be. Over and over again she declared: "'See, saith he, that thou make all things according to the pattern shewed to thee in the mount.' As a people," she said, "we have lost much by neglecting order and method." She commented, "Although it takes time and careful thought and labor, and often seems to make our work cost more, in the end we can see that it was a paying business to do everything in the most perfect manner."--Ibid. For the people to go uptown for their meals would, she pointed out, break into our program, waste precious time, and bring in a haphazard state of things that should be avoided" (Ibid.). 4BIO 78 1 The camp was enlarged; more tents were procured, a reception tent was fitted up, and also a dining tent. 4BIO 78 2 The food provided was plain, substantial, and plentiful. Instead of the dozen people expected, about thirty took their meals in the dining tent. 4BIO 78 3 The first meeting held in the big tent was on Tuesday evening, in advance of the opening, and Stephen McCullagh spoke. On the first Sabbath afternoon Ellen White was the speaker. At the close of her address she extended invitations for a response, first from those who had never taken their stand for Christ and then from those "who professed to be the followers of Christ, who had not the evidence of His acceptance." The responses were encouraging. A hard rain had come up, and the big tent leaked in many places, but this did not worry the audience, for the interest in "eternal matters" was too deep to be affected by the surroundings. As the rain continued, George Starr gave precious instruction and exhorted the people. The meeting continued until sundown (Ibid.). 4BIO 78 4 Sunday evening, six were baptized. Monday was devoted to business meetings. 4BIO 78 5 In the evening McCullagh spoke on phrenology. The next morning in the six-o'clock testimony meeting, phrenology and spiritualism were seen to be topics in which there was great interest, so that morning, in place of the meetings that had been planned, Ellen White spoke on phrenology and its perils. 4BIO 78 6 A day or two later one of the literature evangelists brought to Starr a pamphlet containing the sermon of an influential Wesleyan minister in New Zealand in which he defended "higher criticism" of the Bible and scoffed at the idea that all portions of the Bible were inspired. When it was announced that there would be an address on the subject, the people of Napier flocked out to hear. Many Adventists residing in the city where they were employed attended the early-morning and evening meetings. Ellen White was at most of the early meetings, but much of her time was spent writing in the Caro home. 4BIO 79 1 The messages presented at the camp were very practical, she joining the ministers in their work. One morning she spoke on Sabbath observance, at another time on John 14 and the Christian's heavenly home, then on sanctification and transformation of character. The subject of "dress" was presented, and one evening the subject of the school in Australia was introduced and a call made for means. Ellen White spent thirty minutes recounting the establishment of Battle Creek College. It was a most profitable meeting. At a number of the meetings, only about half of the audience were Adventists. 4BIO 79 2 One morning Ellen White, wanting to attend the early-morning meeting, found there was no transportation readily available. She tells the story in her diary: 4BIO 79 3 The horse is in the pasture, and I decide to make an experiment of walking. I start on my way, but I see W. C. White behind me with a two-wheeled cart. He is between the fills, trotting along on the descending grade to overtake me. He insisted upon my taking my seat as usual and he drew the conveyance himself. 4BIO 79 4 As he approached the encampment, Elder Starr saw him and came out to help him, and they drew up the vehicle to the very tent entrance. After the meeting opened, I spoke to the people.--Manuscript 78, 1893. 4BIO 79 5 The camp meeting was scheduled to close on Wednesday, April 5, but boat transportation was delayed, and so meetings continued another day. A meeting for literature evangelists followed over the weekend. Ellen White remained for still another week in Napier; she and associate workers visited families and churches nearby. But much of her time was devoted to writing. She devoted one entire day during the camp meeting to getting materials off to Fanny Bolton and Marian Davis in Melbourne. 4BIO 80 1 Two or three weeks after the camp meeting was over she wrote of its success to Harmon Lindsay in Battle Creek: 4BIO 80 2 Our camp meeting in Napier was excellent from the commencement to the close. Several decided to observe the Sabbath for the first time, and some who had left the church came back. 4BIO 80 3 One man named Anderson said, "The testimonies of Sister White drove me out of the church. I have been disconnected from the church three years. I bless God I came to this meeting, for I have heard the testimonies and believe them to be of God. It is the testimonies that have brought me back to the church." 4BIO 80 4 He requested baptism and was as happy a man as there was upon the ground all through the meetings.--Letter 79, 1893. Meeting Offshoot Teachings 4BIO 80 5 The day before the camp meeting opened, Ellen White addressed a letter to a Mr. Stanton in America, who had begun to teach that the Seventh-day Adventist Church had, through apostasy, become Babylon. She wrote: 4BIO 80 6 Dear Brother Stanton, I address to you a few lines. I am not in harmony with the position that you have taken, for I have been shown by the Lord that just such positions will be taken by those who are in error. Paul has given us a warning to this effect: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." 4BIO 80 7 My brother, I learn that you are taking the position that the Seventh-day Adventist Church is Babylon, and that all that would be saved must come out of her. You are not the only man whom the enemy has deceived in this matter. For the last forty years, one man after another has arisen, claiming that the Lord has sent him with the same message. But let me tell you ... that this message you are proclaiming is one of the satanic delusions designed to create confusion among the churches. My brother, you are certainly off the track.--Letter 57, 1893. 4BIO 80 8 Mr. Stanton had published a pamphlet titled "The Loud Cry of the Third Angel's Message." In this he quoted freely from the Spirit of Prophecy messages of reproof and rebuke, forgetting that God had said, "As many as I love, I rebuke and chasten" (Revelation 3:19). He concluded that the testimonies of reproof constituted a message of rejection, and that those who would join in sounding the loud cry must withdraw from the Seventh-day Adventist Church. The church, he asserted, had become Babylon, and those who would finish God's work in the earth and meet their Lord in peace must separate from the body. His pamphlet of more than fifty pages was made up largely of misapplied E. G. White messages pieced together with the compiler's comments. It also contained a personal testimony from her that somehow had come into Stanton's hands. This he had employed in a less-than-honorable fashion. 4BIO 81 1 As she wrote most earnestly to him, she touched on several points: 4BIO 81 2 Do not seek to misinterpret and twist and pervert the testimonies to substantiate any such message of error. Many have passed over this ground, and have done great harm. As others have started up full of zeal to proclaim this message, again and again I have been shown that it is not the truth.... 4BIO 81 3 God has a church upon the earth, who are His chosen people, who keep His commandments. He is leading, not stray offshoots, not one here and one there, but a people. The truth is a sanctifying power, but the church militant is not yet the church triumphant.... 4BIO 81 4 It is our individual duty to walk humbly with God. We are not to seek any strange, new message. We are not to think that the chosen ones of God who are trying to walk in the light compose Babylon. The fallen denominational churches are Babylon. Babylon has been fostering poisonous doctrines, the wine of error. This wine of error is made up of false doctrines, such as the natural immortality of the soul, the eternal torment of the wicked, the denial of the preexistence of Christ prior to His birth in Bethlehem, and advocating and exalting the first day of the week above God's holy, sanctified day.--Ibid. 4BIO 81 5 In the weeks that followed, Ellen White wrote at length warnings to the church concerning this new "message." They appeared in a series of four articles published in the Review and Herald, from August 22 to September 12, under the title "The Remnant Church Not Babylon." The first opened with these words: 4BIO 82 1 I have been made very sad in reading the pamphlet that has been issued by Brother Stanton and by those associated with him in the work he has been doing. Without my consent, they have made selections from the testimonies, and have inserted them in the pamphlet they have published, to make it appear that my writings sustain and approve the position they advocate. 4BIO 82 2 In doing this, they have done that which is not justice or righteousness. Through taking unwarrantable liberties, they have presented to the people a theory that is of a character to deceive and destroy. In times past, many others have done this same thing, and have made it appear that the testimonies sustained positions that were untenable and false.... 4BIO 82 3 In the pamphlet published by Brother Stanton and his associates, he accuses the church of God of being Babylon, and would urge a separation from the church. This is a work that is neither honorable nor righteous. In compiling this work, they have used my name and writings for the support of that which I disapprove and denounce as error. The people to whom this pamphlet will come will charge the responsibility of this false position upon me, when it is utterly contrary to the teaching of my writings, and the light which God has given me. I have no hesitancy in saying that those who are urging on this work are greatly deceived.--The Review and Herald, August 22, 1893 (see also Testimonies to Ministers and Gospel Workers, 32-36). 4BIO 82 4 It was in this connection that Ellen White made a statement that has brought assurance and comfort to many: 4BIO 82 5 Although there are evils existing in the church, and will be until the end of the world, the church in these last days is to be the light of the world that is polluted and demoralized by sin. The church, enfeebled and defective, needing to be reproved, warned, and counseled, is the only object upon earth upon which Christ bestows His supreme regard.--The Review and Herald, September 5, 1893 (see also Testimonies to Ministers and Gospel Workers, 49). 4BIO 83 1 Ellen White closed the series of articles by publishing in full her letter of March 22 to Mr. Stanton, quoted at the beginning of this section. As the clear-cut warnings and assurances reached Seventh-day Adventists through the Review and Herald, the threatening offshoot movement was checked and soon forgotten. The W. F. Caldwell Mission to Australia 4BIO 83 2 Before receiving Ellen White's testimony written March 22, Mr. Stanton commissioned one of his newly acquired disciples, W. F. Caldwell of Pennsylvania, to hasten to Australia to spread the message there and to gain Ellen White's support for the new movement. The two men of kindred minds, Stanton and Caldwell, had met in Battle Creek. They had spent three days together and had agreed on the urgency of Caldwell's Australian trip. 4BIO 83 3 So eager and earnest was Caldwell, an Adventist of somewhat fluctuating experience, that when Stanton dispatched him to Australia he did not even return to his Pennsylvania home to bid his wife and two children goodbye. He never saw them again; his wife, not a Seventh-day Adventist, divorced him for deserting her, and refused to allow him to see the children. 4BIO 83 4 In San Francisco another of Stanton's disciples gave Caldwell money and a steamship ticket, and he hastened on his way. Reaching Hobart, Tasmania, he was informed by George Starr that Ellen White was in New Zealand; he was further told that she had written a testimony to Stanton pointing out that he was "off the track." Caldwell was eager, of course, to see a copy of the testimony. Upon learning that a copy could be found at Melbourne with Sister White's papers, he was soon there and read the message. 4BIO 83 5 The testimony unsettled him, but he was not convinced. Frustrated by the fact that Ellen White was in New Zealand and that he was without funds to travel there to see her, and feeling that she misunderstood the Stanton message on the loud cry, he wrote a letter to her and settled down to wait for a reply. "Then came the real struggle." He recounted his experience in the following words: 4BIO 83 6 None but God knows how hard Satan and his emissaries worked for me during those few days of idleness; but Christ is able to save all who trust Him. 4BIO 84 1 One Sunday I strolled down to the park where the Socialists were holding an open-air meeting. After listening to a part of three speeches, I turned away in disgust. You know how they talk, "Down with the government, down with the judges, away with these oppressive laws," et cetera, always trying to tear down, but never having any idea of a better way, or in fact, of any substitute. 4BIO 84 2 The Spirit of the Lord was by my side, and showed me that I was doing the same kind of work. I could not silence that voice. The similarity of their work and mine opened before me more clearly every time I tried to excuse myself, until finally I gave in and confessed, like David, "I am the man." I went to my lodgings, and after much prayer, decided to give up the message, although still more than half believing that it was true, in part at least.--DF 463a, "A Confession," W. F. Caldwell to "Dear Brethren and Sisters," July 7, 1893 (The Review and Herald, September 19, 1893). 4BIO 84 3 Caldwell had about made up his mind to give up his mission and return to the United States--he had sufficient money for a passage by steerage--when he received a response from Ellen White in New Zealand. It was tender, understanding, motherly: Dear Brother Caldwell, 4BIO 84 4 Your letter addressed to me was received at the beginning of the Sabbath.... I should advise you to attend the school, and not to leave this country until you become thoroughly settled in your mind as to what is truth. I sincerely hope that you will attend this term of school and learn all you can in regard to this message of truth that is to go to the world. 4BIO 84 5 The Lord has not given you a message to call the Seventh-day Adventists Babylon, and to call the people of God to come out of her. All the reasons you may present cannot have weight with me on this subject, because the Lord has given me decided light that is opposed to such a message. 4BIO 84 6 I do not doubt your sincerity or honesty.... You think individuals have prejudiced my mind. If I am in this state, I am not fitted to be entrusted with the work of God.--Letter 16, 1893; Selected Messages 2:63). 4BIO 84 7 In a kindly way she reviewed a number of experiences, somewhat similar to Caldwell's, in which individuals felt they had some special message for the Seventh-day Adventist Church. (These may be read in Ibid., 2:64-66.) In this letter a most enlightening statement is made, identifying the "Laodiceans" whom Christ will spew out of His mouth: 4BIO 85 1 God is leading out a people. He has a chosen people, a church on the earth, whom He has made the depositaries of His law. He has committed to them sacred trust and eternal truth to be given to the world. He would reprove and correct them. 4BIO 85 2 The message to the Laodiceans is applicable to Seventh-day Adventists who have had great light and have not walked in the light. It is those who have made great profession, but have not kept in step with their Leader, that will be spewed out of His mouth unless they repent. The message to pronounce the Seventh-day Adventist Church Babylon, and call the people of God out of her, does not come from any heavenly messenger, or any human agent inspired by the Spirit of God.--Ibid., 2:66. 4BIO 85 3 Caldwell accepted Ellen White's advice, abandoned the so-called new light, attended the Australasian Bible School in Melbourne, and then engaged in the literature work. A little later Ellen White employed him to assist with the work about her residence; he even copied on the typewriter some of her manuscripts. Some years later he returned to the United States and worked in the Pacific Northwest in the literature ministry. Thus the messenger of the Lord, while filling her assignments in somewhat pioneering work in local fields overseas, was ever ministering to the church throughout the world. Good News from America 4BIO 85 4 Mail, both going and coming, was an important part of the program of Ellen White and those who were with her in New Zealand. 4BIO 85 5 Sunday, April 23, she arose early--at half past three--to prepare the mail bound for Melbourne, expecting it to leave on Monday. 4BIO 85 6 That same Sunday, in came a large stack of letters. There was a long letter from O. A. Olsen, president of the General Conference, giving a full summary of the General Conference session and reporting on the confession of a number of prominent men who had taken a wrong position at the 1888 General Conference session. 4BIO 86 1 Another letter was from Leroy Nicola, a prominent pastor in Iowa. It was the Nicola letter that brought her special rejoicing. It was a confession, "a most thorough confession of the part he acted in Minneapolis." Of this Ellen White wrote: "It is thorough, and I praise the Lord for the victory he has gained over the enemy who has held him four years from coming into the light. Oh, how hard it is to cure rebellion! How strong the deceiving power of Satan!"--Manuscript 80, 1893. 4BIO 86 2 Ellen White could scarcely sleep that night. She writes: The good news from America kept me awake. Oh, how my heart rejoices in the fact that the Lord is working in behalf of His people--in the information in the long letter from Elder Olsen, that the Lord by His Holy Spirit was working upon the hearts of those who have been in a large measure convinced of their true condition before God, yet have not humbled their hearts before to confess! 4BIO 86 3 The Spirit of the Lord moved them to the point at this conference. Elder Morrison, who has been so long president of the Iowa Conference, made a full confession. Madison Miller, who has been under the same deceiving power of the enemy, made his confession, and thus the Lord is indeed showing Himself merciful and of tender compassion of His children who have not received the light He has given them, but have been walking and working in darkness.--Ibid. 4BIO 86 4 As she wrote the next day of Leroy Nicola's experience to Harmon Lindsay, treasurer of the General Conference, she said, "I knew if he walked in the light that this must come.... My heart is rejoiced that he has yielded to the influence of the Holy Spirit. It has taken four years of striving of the Spirit of God to bring him to this."--Letter 79, 1893. The Van Horn Confession 4BIO 86 5 But, Nicola was not alone in resisting light in 1888. Another was Isaac Van Horn, who labored in Battle Creek and to whom on January 20 Ellen had written a testimony filling eleven pages: "I want to say a few words to you," she wrote, "to tell you some things which burden my heart. You are represented to me as not walking and working in the light as you think you are doing." She continued: 4BIO 87 1 Again and again has the Lord presented before me the Minneapolis meeting. The developments there are but dimly seen by some, and the same fog which enveloped their minds on that occasion has not been dispelled by the bright beams of the Sun of Righteousness. Notwithstanding the evidences of the power of God which attended the truth which was shining forth at that meeting, there were those who did not comprehend it. 4BIO 87 2 In the blessings that have since accompanied the presentation of the truth, justification by faith and the imputed righteousness of Christ, they have not discerned increased evidence from God as to where and how He is and has been working.--Letter 61, 1893. 4BIO 87 3 She pleaded with Van Horn: "Why did you not receive the testimony the Lord sent you through Sister White? Why have you not harmonized with the light God has given you? ... Elder Van Horn, you need the quickening influence of the Spirit of God....I plead with you, dear brother, take off thy shoes from off thy feet, and walk softly before God." 4BIO 87 4 The earnest testimony was used of God to save the man. In a four-page handwritten letter he reviewed his experience in receiving and accepting the testimony. He said: 4BIO 87 5 This communication by your hand to me I heartily accept as a testimony from the Lord. It reveals to me the sad condition I have been in since the Minneapolis meeting, and this reproof from the Lord is just and true. Since it came, I see more than ever before the great sin it is to reject light. And this is made doubly sinful by my own stubborn will holding out so long against the light that has shone so brightly upon me. 4BIO 87 6 He then related how, a few days before receiving the testimony, he began to see his true condition and on a Sabbath morning at the General Conference confessed his great wrong at Minneapolis and since then. He felt this experience was but paving the way for the testimony he was about to receive. Three days later, and still during the General Conference session, the testimony came. He told Ellen White what took place on receiving it: 4BIO 88 1 Late in the evening I went to my room where all alone I read it three times over with much weeping, accepting it sentence by sentence as I read. I bowed before the Lord in prayer and confessed it all to Him. He heard my earnest plea, and for bitterness of soul He gave me peace and joy.... 4BIO 88 2 I could but thank Him for sending me this message, for it is a token of His love. "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." 4BIO 88 3 The next morning he went into the ministers' meeting and made a most earnest and extended confession of his wrong before the men who knew of his course. It brought light and blessing to his soul. He could exclaim, "I am now a free man again, thank the Lord, having found pardon and peace." 4BIO 88 4 Before closing his letter to Mrs. White, he wrote: I shall need counsel and instruction. If you have anything further that would give me more light, showing me more clearly my true condition, I shall be very glad to receive it.--I. D. Van Horn to EGW, March 9, 1893. 4BIO 88 5 In her five-page reply Ellen White declared: I do accept your letter fully, and am very, very thankful your eyes have been anointed with the heavenly eyesalve, that you may see clearly and give to the flock of God meat in due season, which they do much need.--Letter 60, 1893. 4BIO 88 6 When the testimonies were wholeheartedly received and accepted, joy came to Ellen White's heart. In addition to Isaac Van Horn and Leroy Nicola, word from O. A. Olsen told of others who were moved to confess at the 1893 General Conference session (Manuscript 80, 1893). A week later George I. Butler, residing in Florida, made a public confession through The Review and Herald, June 13, 1893 of wrong attitudes on his part and of his coming into line with his brethren. This left but very few holdouts among men of particular significance in the cause. ------------------------Chapter 9--(1893) The Winter in New Zealand 4BIO 89 1 With the Napier camp meeting over, Ellen White and her party moved on to Wellington, at the southern tip of North Island, New Zealand. Wellington was the headquarters of the New Zealand Conference--if a book depository and the president's residence together could be called a headquarters. M. C. Israel served as president. The trip by train would take them through Palmerston North, and it seemed convenient to stop over there for a long weekend. 4BIO 89 2 Ellen White, accompanied by W. C. White and Emily Campbell, left Napier Thursday morning, April 13. George and Mrs. Starr were to follow the next day. Of the five-hour train trip she wrote: 4BIO 89 3 I rode with Emily and Willie in the second-class cars for the first time since my severe illness. We could make me a comfortable seat with cushions, and I think I did not suffer any more in the second class than I should in the first, and we would have to pay one pound, one shilling extra for us three if we rode in first class. We left Napier at half past eleven o'clock and arrived at Palmerston at half past four.--Manuscript 79, 1893. 4BIO 89 4 For the first two or three hours of the trip they traversed rich farming country dotted with villages. Nearer Palmerston North the land was level with much heavy timber here and there and large fertile pastures. It reminded Ellen White of the newer portions of Michigan, Canada, and New York State in the 1850s. Evangelistic meetings had been held at Palmerston four years earlier, but the town had doubled in population, and further work was due. She and Emily were invited to stay with a couple named McOlivors, local church members. Sabbath morning Elder Starr spoke in the little hired hall and Ellen White in the afternoon. She reports in her diary that "I ... led out with words of comfort and encouragement for the little few who had met together to worship God." 4BIO 90 1 Noting that a large part of the audience were children and youth, she adapted her remarks accordingly. Of this she says: 4BIO 90 2 I addressed words to them, to instruct and help them in doing right, in loving the Lord Jesus in the early years of their life. "Those that seek me early shall find me." Proverbs 8:17. I think the lambs of the flock are left or passed over with but little effort to have them understand they may give their hearts and lives to Jesus in their childhood and youth. The simplicity of the lessons of Christ could be understood by children.--Ibid. 4BIO 90 3 Sunday, services were held in the Theater Royal. She reports that there was a good congregation who listened attentively as she presented before them the love of Christ, speaking from 1 John 3:1-4. 4BIO 90 4 Monday morning, she was up at three to get ready to catch the six-thirty train to Wellington. She was accompanied by W. C. White, Emily Campbell, and M. C. Israel. They traveled through what seemed to be newly developed country, wooded land and burned-over land, and, as they neared Wellington, sections abounding in tree ferns. At Wellington they were driven to what was to be their home for the winter months. It was now mid-June, and the weather was turning cold. 4BIO 90 5 As she looked back since leaving Australia, she wrote: It is now three months since we left Melbourne. We have traveled about twenty-five hundred miles by sea and by land, and I have written over three hundred pages of letter paper. I have spoken to the people forty-one times, and am gaining in health and strength, for which I render thanksgiving and praise to God every day, and in the night season.--The Review and Herald, June 13, 1893. 4BIO 90 6 She had occasion to rejoice, for while she had suffered so painfully through most of 1892 she could now travel, speak, and write. Yet she confided, "Infirmities are still my companions by night and day." She was thankful that the Lord gave her grace to bear the pain. She explained: 4BIO 91 1 Sometimes when I feel unable to fill my appointments, I say, In faith I will place myself in position. I will go to the meeting, and stand upon my feet, although feeling unable to say a word; and whenever I have done this, I have had strength given me to rise above all infirmities, and to bear the message the Lord has given me for the people.--Ibid. Her Wellington Home 4BIO 91 2 Her temporary home in New Zealand was the mission building secured for use primarily as a book depository. Mrs. M. H. Tuxford carried the responsibility of management, which was no small task considering that it served all of New Zealand. Ellen White described her as "a businesswoman and capable, pleasant, and active" (Manuscript 80, 1893). One room of the building was devoted to the book depository, Mrs. Tuxford resided in another, and three rooms were made available to Ellen White and Emily Campbell. 4BIO 91 3 It was planned that she would reside there for a month or six weeks, but it turned out to be the four months of the winter. 4BIO 91 4 It was Tuesday, April 18, when they moved in, and she closed her diary entry for that day with the words: "Now comes the taxing part of our work--preparing not only the American mail, which closes Thursday, but mail for Melbourne, which leaves every week."--Ibid. 4BIO 91 5 As there was no church in Wellington, the whole worker group would drive six miles to Petone for Sabbath services. Ellen White tells of how it worked out: 4BIO 91 6 Last night the stars shone like diamonds in the heavens, but this morning is cloudy and rainy. Elder Israel, W. C. White, and Sister Brown go to Petone about nine o'clock. Sister Tuxford, Sister Israel, and I go this afternoon, as soon as we shall take an early dinner. But rain, rain, rain is the order of the day.... Brother Simpson, who bears the responsibilities of the meetings when he is at home, said to Willie, "I do not think your mother will come." Willie said, "We will see. It would be an exceptional occurrence for my mother to fail to meet her appointments." ... 4BIO 92 1 When we drove up to the place of meeting, there were about one dozen in all assembled, but when that carriage drove through the village and it was known I had come, the house was well filled, and ... best of all, we had the heavenly Guest. The Lord gave me words to speak to the people. John 14. I was surprised myself at the words given me.--Ibid. 4BIO 92 2 The reason for her surprise was that she had intended to speak on a different topic, but when she stood to speak, that subject was taken from her mind and another pressed itself forcibly upon her. Difficulties in Advancing the Message in New Zealand 4BIO 92 3 The workers in Wellington, both those long in the field and the newcomers, took a good look at the state of the cause and the prospects for the future. In Wellington there was no tangible work. D. M. Canright's books--as well as the activities of some of the church members, which were less than honorable but were quite widely known--had closed the eyes and ears of those who should hear and respond. A consistent opposition of Protestant ministers also had a strong influence. 4BIO 92 4 The Adventist leaders studied the map of New Zealand and could see that "only a little portion of it has yet heard the proclamation of the truth. The very best and more favorable fields have not yet been entered."--Ibid. They felt the dire need of experienced workers. Wrote Ellen White: 4BIO 92 5 A deep, deep sleep seems to be upon the people. Pleasure-loving, something new to attract the mind, something startling, and a dish of fables from the pulpit are relished, but the truth that would arouse and disturb their self-complacency is the very thing they do not want. The people seem encased, as though nothing can penetrate the armor of self-deception and stolid indifference. 4BIO 92 6 Our cry is to God for help, for strength and power. He alone can work upon the hearts of the people of Wellington. Elder Daniells has had good congregations, but no souls have been brought into the truth. Elder Israel has been here much of the time for four years, but nothing has been successful to create an interest. The Great Controversy and other books have been taken in this city, yet no souls have been added as the result. What can be done? O Lord, lead and guide!--Ibid. 4BIO 93 1 Determined to make a break, the workers decided to rent the skating rink, which would seat about a thousand, for evangelistic meetings. Even though the rent seemed high, they would go forward in the name of the Lord and do something. At three o'clock Sunday afternoon, April 30, Ellen White spoke there on temperance to a good audience. She reported deep interest on the part of the hearers. In the evening Starr addressed an audience of about the same size on the inspiration of the Scriptures. An interest was created, and meetings continued for some time in the skating rink on Sabbath and Sunday and some evenings. Writing on the Life of Christ 4BIO 93 2 Ever since crossing the Pacific nearly two years earlier, Ellen White had been watching for an opportunity to write on Christ's life. Now in the winter months in New Zealand, when travel would be somewhat curtailed, she determined to push the work forward as her strength and her program would allow. Letters she should have answered remained unanswered, in some cases, for months, as she tried to make room for work on her book. A diary entry for May 19 reads: "Before breakfast, wrote seven pages on the life of Christ." The next Tuesday she wrote in her diary: "It is cloudy and raining this morning. I have been writing upon the life of Christ since four o'clock." She added a prayer, "Oh, that the Holy Spirit may rest and abide upon me, that my pen may trace the words which will communicate to others the light which the Lord has been pleased in His great mercy and love to give me."--Ibid. 4BIO 93 3 In mid-June W. C. White, writing for the Bible Echo, reported on his mother's activities: 4BIO 93 4 Mrs. E. G. White was enduring the damp and windy weather of Wellington very well, and having found at the Tract Society Depository a quiet and comfortable place to reside, is engaged in writing on some of the unfinished chapters of her forthcoming "Life of Christ." At the close of the camp meeting in Napier, she felt a great desire to attend another general meeting in New Zealand. The appointment of the next annual conference early in the season may enable her, if she can endure the dampness of the climate, to remain and attend this meeting, before the next annual conference and first camp meeting in Australia--July 1, 1893. 4BIO 94 1 From time to time through the winter--June, July, and August--she mentions, in her letters and her diary, writing on the life of Christ. Thursday, June 15, 1893: 4BIO 94 2 I do not flatter myself that very much progress can be made on the life of Christ. I am writing on it as fast as I possibly can.... The days are short and are gone before we really know it.--Letter 131, 1893. Monday, June 19: 4BIO 94 3 I am trying to write on the life of Christ, but I am obliged to change my position quite often to relieve the spine and the right hip. Sister Tuxford and I had our season of worship alone--only two to claim the promise.--Manuscript 81, 1893. Thursday, June 29: 4BIO 94 4 This morning there was some frost. I have a fire in my room today. Have not had a fire before for several days. Am writing on life of Christ. 4BIO 94 5 We have secured a wheelchair, that I can be wheeled in the open air when I cannot ride in carriage.--Ibid. Friday, July 7: 4BIO 94 6 I wrote some today. Pain is making me very nervous, but I keep this to myself.... Letters are constantly coming for an answer, and should I write to the many that I desire, I should not find any time to write on the life of Christ.--Ibid. An Agonizing Letter to Edson 4BIO 94 7 Letters from James Edson White brought little comfort to his mother. While she was in New Zealand, he was in Chicago in the printing business, and quite involved in debt, which was not unusual for him. In one letter he stated, "I am not at all religiously inclined." There had been times when, with a heart dedicated to God, he had served in the Lord's work--Sabbath school, hymn book preparation, publishing, et cetera. Now his letter, with these words, nearly crushed her. Her response opened: Dear Son Edson, 4BIO 94 8 Why should you express yourself as you have done? Why use such firm language? Why do you have any satisfaction in this selfish independence? If you were a man unacquainted with truth, I could address you in a different way, approach you by presenting the truth in all its beauty and attractive loveliness, but this would not move you. The answer would be, "I knew all that before. I am not as ignorant as you suppose." 4BIO 95 1 She wrote to him of the "qualities of character" that he might have displayed and of how different it would have been if he had "surrendered to God and brought Christ and His instructions into" his business. Then she laid her pen down until the next day. When she picked it up again to continue the message, she wrote: June 21: 4BIO 95 2 I awoke quarter past one o'clock full of terror. I had a scene presented before me. You and four other young men were upon the beach. You all seemed too careless--unconcerned, yet in great danger. Many had collected on the beach to observe your movements, and this seemed to make you more determined and venturesome. 4BIO 95 3 The waves were rolling up nearer and still nearer and then would roll back with a sullen roar. Gestures and warnings were given by the anxious ones looking on, but in answer to all their warnings you were more presumptuous. 4BIO 95 4 Someone placed his hand on my shoulder. "Did you know that is your son Edson? He cannot hear your voice, but he can see your motions. Tell him to come at once. He will not disobey his mother." 4BIO 95 5 I reached out my hands. I did all I could do to warn. I cried with all the power of voice, "You have not a moment to lose! The undertow! The undertow!" I knew that once you were in the power of the treacherous undertow no human power could avail. 4BIO 95 6 A strong rope was brought and fastened securely around the body of a strong young man who ventured to risk his own life to save you. You seemed to be making light of the whole performance. I saw the merciless undertow embrace you, and you were battling with the waves. I awoke as I heard a fearful shriek from you. I prayed most earnestly in your behalf and arose and am writing these lines. 4BIO 96 1 The undertow! I have had opportunity to watch the movements of the waves as I have often visited Island Bay, four miles from Wellington. In Napier, I had a chance to see its more powerful movements. 4BIO 96 2 Continuing the letter, she told of having a few weeks before read the experience of four young men, "experts in the water" who were caught in the undertow. "Only one was saved," she wrote, "and not by his own energies." 4BIO 96 3 As she continued her letter, which filled ten double-spaced typewritten pages, she contemplated, "The undertow--what does it represent? It represents the power of Satan and a set, independent, stubborn will of your own which has reached even against God. You have not preserved a surrender to God." 4BIO 96 4 Then in graphic terms she pictured changes that had come over a period of a few years: 4BIO 96 5 You are no more a child. I would that you were. I would cradle you in my arms, watch over you as I have done. But you are a man grown. You have taken the molding of your character out of the hands of your mother, out of the hands of God, and are placing defective, rotten timbers in the building. Evil influences are accepted; the good and saving influences refused. 4BIO 96 6 You would almost fail to recognize yourself should your present picture of character be presented by the side of the former one when you tried to walk in the fear of God. And you ... coolly state you will not change your course--that is, as I understand it, come into submission to God--until your debts are paid and you have a reliable competency. 4BIO 96 7 Your religious history need not have been vacillating, but firm and true; but you would be independent and take your own course. You have been strong one hour, vacillating the next. I am now determined to press upon your notice and make you hear: "This is the undertow." 4BIO 96 8 "Several times has the Lord heard and answered prayer in your behalf and raised you up when your case was apparently hopeless," she wrote, referring to some of his childhood experiences. "And now I see that invisible foe, lurking, alluring and deceiving your soul to your ruin. I know your only hope is to cling to God and to your mother and brother." The tearful mother closed her letter with the words: 4BIO 97 1 I cannot save you; God alone can save you. But work, while Jesus invites you, in harmony with God. Mother.--Letter 123, 1893. 4BIO 97 2 The letter, written in such anguish, was attended by the winning and softening influence of the Spirit of God; Edson, yielding his hard heart, experienced a reconversion. His immediate response and his experience of the next two or three weeks is not recorded in the files, but on August 10, 1893, he wrote to his mother: 4BIO 97 3 I have surrendered fully and completely, and never enjoyed life before as I am [enjoying it] now. I have for years been under a strain, with so much to accomplish, and it has stood right in my way. Now, I have left it all with my Saviour, and the burden does not bear me down any longer. I have no desire for the amusements and pleasures that made up the sum of my enjoyments before, but have an enjoyment in the meetings with the people of God such as I never had before. 4BIO 97 4 As to his future, he declared he wanted to connect with the work of the church in some way. Later in the month he wrote his mother: "I have been thinking of going down into Tennessee to work among the colored people.... I shall go into the work somewhere in the spring.... I still hope and trust in God, and am sure He will care for me. I have proved my own way and it is a poor way. I now want God's way, and I know it will be a good way." 4BIO 97 5 His mother's call and beckoning, heard and seen above the roar of the tumbling ocean waves, had been heeded. The answer--which could not come then to Ellen White in the vivid representation in the hours of the night, for only Edson could determine the response--came shortly in joyous reality. Through the next decade Ellen White thrilled to Edson's vivid reports of God's blessings as he pioneered the work among the blacks in the great Southland of the United States. Dental Problems 4BIO 97 6 Ellen White's teeth were causing her a good deal of trouble. Some were abscessing, and she concluded it was time to get rid of them. She had only eight left, and she wrote to Dr. Caro, the dentist in whose home she had stayed in Napier, inquiring whether she could not come down to Wellington and have them pulled out. They settled on the date, Wednesday, July 5. 4BIO 98 1 That Wednesday morning after breakfast she wrote to her son William, "Sister Caro is here; leaves at half past one o'clock. You know what will take place. I am not afraid. My teeth are troubling me a little too much for comfort."--Letter 132, 1893. 4BIO 98 2 At the end of the day she told the story in her diary: Sister Caro came in the night; is in the house. I met her in the morning at the breakfast table. She said, "Are you sorry to see me?" I answered, "I am pleased to meet Sister Caro, certainly. Not so certain whether I am pleased to meet Mrs. Dr. Caro, dentist." 4BIO 98 3 At ten o'clock I was in the chair, and in a short time eight teeth were drawn. I was glad the job was over. I did not wince or groan.... I had asked the Lord to strengthen me and give me grace to endure the painful process, and I know the Lord heard my prayer. 4BIO 98 4 After the teeth were extracted, Sister Caro shook like an aspen leaf. Her hands were shaking, and she was suffering pain of body. She had felt sick, she said, on the cars during her ten hours' ride. She dreaded to give pain to Sister White.... But she knew she must perform the operation, and went through with it.--Manuscript 81, 1893. 4BIO 98 5 Ellen White took nothing to deaden the pain, for she suffered adverse aftereffects of such medication. 4BIO 98 6 Then the patient turned attendant. She led Dr. Caro to a comfortable chair, and found something to refresh her. As Ellen White looked ahead, she could see that she would have to give up public work for a while, perhaps for two months, when Dr. Caro would fit her for a new set of teeth. She pushed ahead with her writing. ------------------------Chapter 10--(1893) Evangelism--The Struggle for a Foothold 4BIO 99 1 Of Wellington, and of New Zealand in general, Ellen White cried out almost in despair: "God has a people in this place, and how can we reach them?"--Letter 9a, 1893. Writing to the churches in America, she said: 4BIO 99 2 The city abounds in churches; and I have never seen a place where prejudice was stronger or opposition so perseveringly and determinedly carried on. I was reminded of the prejudice of the priests and Pharisees in the days of Christ. 4BIO 99 3 At Wellington a branch of the International Tract and Missionary Society had been established, but there was no house of worship. We were dependent upon halls, and the people did not attend meetings in these halls.... We tried to hold meetings in Elder Israel's house. We did everything possible to get the people out. We circulated notices, leaflets, tracts. Workers went from house to house, sowing the seed upon ground that had hitherto proved unfruitful. 4BIO 99 4 To the utmost of our ability we labored to create an interest in this place, and at no small outlay of means; and yet the prejudice seemed like a granite wall. A few times we had a moderately large congregation, but the people seemed afraid of us. We worked on, however, trying to do our part as faithful messengers, for we had a message to bear of the utmost importance. Though our efforts showed no manifest results, I remembered that of Christ it was said, "He shall not fail nor be discouraged." We need the mind of Christ to enable us to work in His lines.--DF 28a, "Experiences in Australia," pp. 424, 425. 4BIO 100 1 She explained how the ministers had told their congregations that there was danger in going to hear the Adventists. "'These people,' they said, 'have no special interest in Wellington. Few will believe in their doctrines. They have no one to represent them here. If they make you believe in their doctrines, where will you go to worship? They have no place of worship. They are only adventurers.'"-- Ibid., 425, 426. They characterized the teachings of Seventh-day Adventists as "satanic doctrines" that would mislead the people. A Few Days at Long Point 4BIO 100 2 On July 26, Ellen White felt that she needed a break in her work. "Our stay here is too monotonous," she exclaimed. "One cannot keep upon one strain continuously without breaking down. It has been one steady strain early and late, but there must come a halt."--Manuscript 81, 1893. 4BIO 100 3 At half past six in the morning Ellen White was writing, and the rain was coming down in torrents. The wind, which had been blowing all night, was shaking the house, and even shook the bed. As the clouds broke away in midmorning, she thought of the invitation she had just received from Martha Brown, who, when Ellen White had first come to Wellington, had helped with the cooking. Martha Brown was inviting her to bring Emily Campbell, who was badly worn, and come to Long Point for a few days' rest and change. "We cannot well leave this week, but we will be off next week, if the Lord wills," Mrs. White noted, and repeated, "We need some change."--Ibid. 4BIO 100 4 It was not the next week but the next day that they were off for the little change. M. C. Israel accompanied them on the train to Paremata and Long Point, an hour and a half from Wellington. Describing the trip, she wrote: 4BIO 100 5 We passed through eight tunnels. The scenery was odd and romantic. Much of the road on this line is through a gorge, very deep in many places. Then we would see nice little farms in the valleys, and then again steep mountains and waterfalls.--Manuscript 59, 1893. At the station Martha Brown, a young woman in her late 20s, 4BIO 100 6 was awaiting them with a horse and gig to take them the mile to the Brown home. Situated on a rise of ground with a good view of the bay, and surrounded by flowers, shrubs, and trees and encircled by hills and high mountains, the large house was most inviting. Ellen White and those with her were given a hearty welcome and felt quite at home. Martha's mother, a congenial woman, had been a widow for eight years and was the mother of thirteen living children. She had had a rather hard life, and of course a busy one. In addition to the children at home, three unmarried children lived on a farm rented to them by their mother at quite a distance from Long Point. 4BIO 101 1 Martha was the first member of the Brown family to become a Seventh-day Adventist, followed by her mother. At this point they stood alone in that faith. Ellen White found herself in the midst of a needy mission field. She determined to let her light shine. "I labored with the family," she wrote, "every morning and night."--Letter 138, 1893. 4BIO 101 2 "Monday morning [August 7], at 1:00 A.M.," she recorded in her diary, "I was awakened repeating these words, 'While it is called Today ... Today if ye will hear his voice, harden not your hearts, as in the provocation.' Hebrews 3:13-15." 4BIO 101 3 In the night season I had been in different companies bearing a message to them. I was in the family of Sister Brown, and was instructed by the angel of God to call them to a decision by speaking to each one of the children by name. 4BIO 101 4 Isabella was 22 years old and had a strong influence with the younger members of the family. She was very worldly, with a love for parties and dancing. At family worship that Monday morning Ellen White addressed her: 4BIO 101 5 "Will you give your heart to Jesus? Will you cut the cords binding you to the world, its pleasures and attractions, and leave the service of Satan and be a follower of Christ?" 4BIO 101 6 She said, "I will." 4BIO 101 7 Next was Alex, the only boy at home, and who was obliged to bear heavy responsibilities for a boy of 16. He was of quick understanding. I addressed myself to Alex. I said, "Will you decide this morning to confess Jesus Christ? ... Will you this very morning choose to be a child of God and engage to serve the Lord Jesus to the best of your ability?" 4BIO 102 1 He responded, "I will." 4BIO 102 2 Victoria was quite grown up for a girl of 14 years. Turning to her, Ellen White addressed her by name: 4BIO 102 3 "Jesus says to you this morning, 'Victoria, follow Me.' Will you obey His voice? Will you enter the school of Christ to learn of Him?" 4BIO 102 4 She responded decidedly, "I will." 4BIO 102 5 Then it was Charlotte to whom Ellen White spoke: "I am sure you wish to be a child of God. You wish to learn of Jesus. You love the Lord Jesus. Will you confess that you love Him?" 4BIO 102 6 She responded. 4BIO 102 7 "And now my heart was broken before the Lord, melted with His love," wrote Ellen White, "and we had a thanksgiving morning service. It was a precious season to us all."--Manuscript 59, 1893. 4BIO 102 8 But that was not the full extent of the fruitful missionary endeavors. On Thursday night, August 3, a vivid scene had been presented to her, and at four o'clock in the morning she arose and began to write: 4BIO 102 9 The angel of God said, "Follow me." I seemed to be in a room in a rude building, and there were several young men playing cards. They seemed to be very intent upon the amusement in which they were engaged and were so engrossed that they did not seem to notice that anyone had entered the room. There were young girls present observing the players, and words were spoken not of the most refined order. There was a spirit and influence that were sensibly felt in that room that was not of a character calculated to purify and uplift the mind and ennoble the character.... 4BIO 102 10 I inquired, "Who are these and what does this scene represent?" 4BIO 102 11 The word was spoken, "Wait." 4BIO 102 12 I had another representation. There was the imbibing of the liquid poison, and the words and actions under its influence were anything but favorable for serious thoughts, clear perception in business lines, pure morals, and the uplifting of the participants.... 4BIO 103 1 I asked again, "Who are these?" 4BIO 103 2 The answer came, "A portion of the family where you are visiting. The great adversary of souls, the great enemy of God and man, the head of principalities and powers, and the ruler of darkness of this world, is presiding here tonight. Satan and his angels are leading on with his temptations these poor souls to their own ruin."--Letter 1, 1893. 4BIO 103 3 The communication addressed to the mother and the children and sent to them after Ellen White returned home was blessed by God in leading these young men to the Lord. Among the eventual grandchildren were two who served the church as ministers and editors, and others as teachers and in other capacities. 4BIO 103 4 The visit to the home was to be for a week, but when Thursday came it rained so hard that they could not leave. Friday morning they went in the rain to the railway station and waited an hour for the train, only to learn that a landslide had occurred and there would be no train. Of the experience Ellen White wrote: 4BIO 103 5 We decided our work was not done and felt reconciled to the delay. We spent Sabbath with the family, and I labored hard to present before them the important crisis that is just before us, when there will be two distinct parties--the one elevating the standard of truth, the other trampling under foot the law of God and lifting up and exalting the spurious Sabbath.... It is God's great plan that the Sunday question shall be agitated and the Sabbath of the fourth commandment be exalted as the Lord's memorial sign of the creation of the world, and that a knowledge of truth upon the Sabbath question shall be brought before many minds as a witness.--Manuscript 59, 1893. 4BIO 103 6 The service in the Brown home that Sabbath morning commenced at 11:00 A.M., and did not close until 2:00 P.M. Monday, August 7, promised to be a good day, and Ellen White and Emily decided that they must return to Wellington. They felt they could reach the station between showers, and started out. 4BIO 104 1 "We did," wrote Ellen White, "almost." Bedding and trunks got wet, but the train was on time. The second-class car was full, and men were lighting their pipes. The three ladies (Martha Brown was with them), felt they must find some other provision. They were allowed to ride in the freight car, a more compact car than those in America. With her spring seat on a freight box and the bedding roll at her feet, Ellen White was quite comfortable. There was a box of dogs nearby, some rather smelly fish, and plenty of boxes of freight. At subsequent stops, they were joined by other passengers, until there were seven women sitting on boxes of freight, and about as many men were standing. "We were thankful to get home anyway," she wrote, "after making this third trial."--Ibid. At Hastings and Napier 4BIO 104 2 Doors seemed closed in Wellington. Ellen White was still waiting for her much-needed dental plates, but was feeling quite well and had found she could talk so as to be understood, even without teeth. She, M. C. Israel, and Mr. Mountain studied plans for the immediate future. They thought it would be well to join G.T. Wilson, now the conference president, and his wife, who were working in Napier and Hastings. There, several people were just in the balance of decision, for or against the message of the church. 4BIO 104 3 Tuesday morning, August 15, they were off early for Hastings, a ten-hour trip by train--Ellen White, Emily Campbell, and Nina Piper, whom they took with them to assist in the home duties. They were to be in Hastings for several weeks, and they wanted to avoid being a burden wherever they might stay. 4BIO 104 4 On the train were many Maoris, natives of New Zealand, a people among whom Mrs. Caro was beginning to do missionary work with some favorable response. At one station Ellen White and her traveling companions had a unique experience: "We saw for the first time the ceremony of salutation--the rubbing of noses." She commented, "It was a novel sight."--Manuscript 84, 1893. At Hastings they were taken to the Wilson home, where they were to stay. It was a large home, and the visitors were easily accommodated. 4BIO 104 5 Wednesday evening twenty-five people gathered in the home. Ellen White spoke with great freedom. Three in the audience were not members of the church. One of them was a woman who, by reading Daniel and the Revelation and The Great Controversy sent to her by her son in Wellington, was deeply interested. Following Ellen White's remarks, there was a social meeting in which the people bore their testimony to God's providences. "These social meetings," she commented, "do more than preaching to ripen off the work." 4BIO 105 1 It was here that Ellen White wrote in her diary: Wednesday, August 16, 1893: 4BIO 105 2 I see so much to be thankful for in my case. The Lord is my Restorer. I am able to kneel down now. 4BIO 105 3 I feared I might not ever be able to bow upon my knees in prayer. For more than one year I was unable to bend the knees to kneel down, but I am gaining all the time in health, for which I praise the Lord who is so good to me. His mercies are seen every day.--Ibid. 4BIO 105 4 W. C. White, after three months in Australia, was now back in New Zealand, and joined others in a special interest in the Maoris, who rather thickly populated this area. One 16-year-old Maori lad, who attended a nearby school and who had begun to keep the Sabbath, came to talk with the workers in Napier about attending the Australasian Bible School in Melbourne. Some others would soon be going to Battle Creek College. Mrs. Caro gave freely to aid them, and Ellen White promised support for one Maori student at the Melbourne school. For nearly two months she divided her time between Hastings, Napier, and Ormondville. 4BIO 105 5 Here and there baptisms were reported, and things were beginning to look up. It was thought, as the brethren counseled together, that the time had come when Mrs. White could return to Australia, by way of Auckland. But just then a telegram came informing them that the missionary brigantine Pitcairn [A hundred-foot sailing vessel built in 1890 for use as a missionary ship in the south pacific, paid for by sabbath school offerings.] would be in Auckland in a few days. There was trouble on board, and it seemed essential that W. C. White should spend a little time with the crew. Another telegram informed them that O. A. Olsen, president of the General Conference, would be arriving from Africa in time to attend the camp meeting that was scheduled to open in Wellington November 23 (DF 28a, "Experiences in Australia," pp. 499, 500). Plans for an early return to Australia were dropped, and their minds turned to preparing for the meeting. A New Approach in Gisborne 4BIO 106 1 There would be several weeks before camp meeting would open, and it was now planned that Ellen White and Emily Campbell would accompany G. T. Wilson and his wife to Gisborne for an evangelistic thrust. For years a little company had been worshiping in Gisborne, but the work very much needed a boost. Prejudice against Seventh-day Adventists was strong there. The question was "How to approach the people?" 4BIO 106 2 So far, except in a few places, almost every conventional means of reaching the people in New Zealand in a favorable way had failed. As the little worker group counseled together, they decided to try a new approach to arrest the attention of the public. Ellen White described what took place in letters to her son W. C. White, and to her niece Addie Walling: 4BIO 106 3 We thought we would strike out on a new line. We would have Sunday-afternoon services in an open-air meeting. We did not know how it would come out.... Brother Wilson and Brother Alfred Wade secured the paddock just back of the post office. There was one large willow tree. Under this a platform was made and the organ and stand placed on the platform. Lumber for seats was right in the yard, costing nothing for their use.--Letter 140, 1893. 4BIO 106 4 There were seats without backs in abundance, and a dozen taken from the church with backs.... The weather was favorable, and we had an excellent congregation. The mayor and some of the first people in Gisborne were in attendance. 4BIO 106 5 I spoke upon temperance, and this is a living question here at this time. Hundreds were out to hear, and there was perfect order.... Mothers and any number of children were present. You would have supposed that the children had had an opiate, for there was not a whimper from them. My voice reached all over the enclosure (paddock is the name they give it here). 4BIO 106 6 Some of the hearers were very enthusiastic over the matter. The mayor, the policeman, and several others said it was by far the best gospel temperance discourse that they had ever heard. We pronounced it a success and decided that we would have a similar meeting the next Sunday afternoon.--Letter 68, 1893. 4BIO 107 1 They did hold just such a meeting the next Sunday afternoon. It, too, was a decided success. Ellen White commented: "One thing we have learned, and that is that we can gather the people in the open air, and there are no sleepy ones. Our meetings were conducted just as orderly as if in a meetinghouse."--Ibid. A church member declared, "It is altogether the best advertisement of our people they have ever had in Gisborne."--Letter 140, 1893. 4BIO 107 2 Prejudice was broken down, and from that time on, the meetings in the church and the Theater Royal were well attended. At last they had witnessed a breakthrough. 4BIO 107 3 It was while in Gisborne that Ellen White received a letter from Edson telling of his reconversion after reading her agonizing admonition to beware of the undertow. 4BIO 107 4 Immediately she acknowledged the good news: October 21: Edson, the Lord Jesus is of tender, pitying loving-kindness. This day we received your letter and were very glad that you had indeed made the surrender to God. I am glad more than I can express that you have, in the simplicity of faith, accepted Jesus, and I am not surprised that you found something to do at once.... 4BIO 107 5 Never fail or be discouraged. It is that which you ought to have done long ago, and your mother will give you encouragement and her prayers and so will your brother. Years that have passed into eternity are beyond your power to recall, but through the grace of Christ you may labor in the vineyard for the Master.--Letter 120, 1893. Countdown to Camp Meeting 4BIO 107 6 As the fall camp meeting in Napier had come to a close in early April, the believers had been promised that the next such meeting would be conducted at Auckland in the spring. But now as the time neared it seemed very important to hold it in Wellington instead, to make, if possible, a breakthrough in that most difficult place. W. C. White was dispatched to Auckland to explain matters to the believers there and get their wholehearted support for the Wellington meeting. 4BIO 108 1 Just before leaving Gisborne, Ellen White addressed a letter to "Dear Brethren and Sisters in New Zealand," urging a strong attendance. It opened: 4BIO 108 2 I have an appeal to make to our churches to attend the coming camp meeting in Wellington. You cannot afford to lose this opportunity. We know that this meeting will be an important era in the history of the work in New Zealand. There should be particular efforts made to get a representation of those who believe the truth to this meeting, for the very reason we are so few in numbers, and the additional help of everyone is called for. The enemies of truth are many in number. On such an occasion as this we want to present as good a front as possible. Let not your business detain you. You individually need the benefits of this meeting; and then God calls you to number one in the ranks of truth.--Letter 81, 1893. 4BIO 108 3 In the meantime she journeyed to Napier; W. C. White, who would travel on the Pitcairn, left Gisborne for Wellington. When a full week later no word had reached Wellington of the arrival of the Pitcairn, Ellen White, at the Caro home, was concerned. Then the long-awaited telegram came: 4BIO 108 4 Pitcairn arrived in Wellington Sabbath afternoon, November 11. Encountered calm and tempests. All well.--Manuscript 87, 1893. 4BIO 108 5 Ellen White was fitted with new teeth, and then traveled to Ormondville for the weekend and the dedication of the newly erected house of worship. 4BIO 108 6 On Monday November 20, they were on their way to Wellington, arriving there at ten o'clock at night. W. C. White was on hand to meet the train. They hastened to hired rooms. The Wellington Camp Meeting 4BIO 108 7 New tents, both large and small, had been shipped from Australia and were now being pitched on high and dry ground in a beautiful fenced paddock within walking distance of the city of Wellington. It was with somewhat bated breaths that church members and others watched the process. Wellington was well known for its fierce winds. Not long before this, a circus tent had been torn to shreds by the high wind. Church leaders knew well the risks. "Our earnest prayer," wrote Ellen White, "is that this encampment may have the favor of God. The winds and fountains of waters are in His hands, under His control."--Manuscript 88, 1893. 4BIO 109 1 God did hold His sheltering hand over the encampment. An early report to the Bible Echo indicated this: 4BIO 109 2 Every provision is made, and every care taken, to carry out the arrangements with facility and decorum. The tents are arranged in streets. The large tent has seating accommodation for about six hundred.--January 1, 1894. 4BIO 109 3 O. A. Olsen arrived during the opening days of the meeting, and he became the main, and much appreciated, speaker. Pitcairn was in port, and her officers and crew were a help to the meeting. Dr. M. G. Kellogg, the medical missionary of the ship, was drawn into service and spoke from day to day on health topics and Christian temperance, which were reported to be one of the most telling and interesting features of the meetings (Ibid.). 4BIO 109 4 From the very beginning Ellen White was often on the platform and almost every day addressed the congregation. Sabbath afternoon she spoke and again on the afternoon of Sunday, her sixty-sixth birthday. She felt great freedom as she took pleasure in "showing our colors on which were inscribed the commandments of God and the faith of Jesus." Reporting the response, she wrote: 4BIO 109 5 I told them that we were Seventh-day Adventists, and the reason of the name which distinguished us from other denominations. All listened with deepest interest.--Letter 75, 1893. 4BIO 109 6 Sunday evening the tent was full when G. T. Wilson was the speaker. Ellen White's disclosure of the identity of the people holding the meetings did not deter a good attendance. In a letter to Edson she told of their concern for the success of the meeting: 4BIO 109 7 We had much fear lest we would have a very slim attendance, but we were happily disappointed. From the first to the last there was a good appearance of congregation of the best class of our own people who fed on the bread of life during the meeting. Evenings there were good-sized congregations of outsiders.... 4BIO 110 1 We have had good, large, respectful audiences, and a very large number of people now understand what we do believe. The discourses have been close, plain, and thorough upon present truth, appropriate and applicable to our time. The people listened as if spellbound.... The citizens were impressed with this meeting as nothing else could have transpired to impress them. When the winds blew strong, there would be many looking with wonder to see every tent standing unharmed.--Letter 121, 1893. 4BIO 110 2 What a victory had at last been gained. Walls of prejudice were crumbling. 4BIO 110 3 As the camp meeting opened, Ellen White observed that Mrs. Brown, of Long Point, only twenty miles distant, was not there. She hastened off a note to her: Dear Sister Brown and Household, 4BIO 110 4 We sincerely hope that you will not lose this opportunity of attending the meeting brought so near your own door. Come, Mother and children and Sister Lounge. We want to enjoy this holy convocation with you, and bring all the children you can spare from the home place, for this meeting is that which you all need to strengthen and confirm your faith, and you want to hear the message which God has for you.... 4BIO 110 5 Be sure and bring the younger members of the family. You will never regret the expense or the trouble. It is seldom you will be favored, and perhaps never with such an opportunity.... You can and must come, Sister Brown. You need all the help and all the strength you can possibly gain to help you in your lifework.--Letter 74, 1893. 4BIO 110 6 And she did come, with part of the family attending the earlier days of the camp meeting and the others coming later. How Ellen White rejoiced! She reported to Edson: 4BIO 110 7 The mother and three youngest members of the family came--Alex, 16 years old, and the two girls, one 14 and the youngest 9.... These children remained with the mother, were baptized, and returned to their home and sent the older members--four grown daughters from 17 years of age to 30. These were all united with the Wellington church after their baptism. They have a church now at Long Point, Paremata, numbering nine of their own household.--Letter 121, 1893. 4BIO 111 1 During the meeting, Ellen White wrote a letter: The camp meeting is a success. It is a marvel of wonders to Wellington. Meetings have been held for one week. This camp meeting will give character to our work and do more to counteract the falsehoods that ministers have framed for others to repeat.... 4BIO 111 2 The Lord is in the encampment. The Spirit of God is moving upon the hearts of believers and unbelievers. Visitors are pouring in to wonder over and admire the well-fitted-up tents which are to be the homes of those camping on the ground.--Letter 75, 1893. 4BIO 111 3 Others agreed with Ellen White in the success of the meeting and of its far-reaching influence. This was reported in the January 8, 1894, Bible Echo: 4BIO 111 4 Indeed, the whole meeting was a spiritual feast. The people return to their homes rejoicing in the liberty they enjoy in Christ Jesus, and praising God for His goodness and mercy.... Twenty-four persons were baptized as a result of the services. 4BIO 111 5 Dr. Kellogg and G. T. Wilson remained in Wellington for a time to follow up the camp meeting interest. In the meantime the tents were quickly dismantled and shipped to Australia for use in their first camp meeting, scheduled to open in a suburb of Melbourne on January 5. Return to Australia 4BIO 111 6 Within a week of the close of the camp meeting, Ellen White had closed up her work and was one of quite a large group, which included W. C. White and O. A. Olsen, on their way back to Australia. [Ellen White's visit to New Zealand was confined to the north island. She never labored in christchurch or other cities on the South Island.] 4BIO 112 1 They boarded the Wairarapa at Wellington on Wednesday, December 13, for the seven-day ocean journey. Friday morning they were at Auckland for a stay of a day and a half, which gave the traveling party opportunity to attend services in the Adventist church there on Friday evening and Sabbath morning. The trip was a rough one, with waves at times swamping the deck; none of the travelers fared well. Ellen White was given the privilege of sleeping in the ladies' lounge each night when it was vacated at ten. 4BIO 112 2 The stewardess, Mrs. MacDonald, was very kind to Mrs. White, and the latter gave her Steps to Christ and some pamphlets and papers. As Ellen White had opportunity, she talked with her about her soul's salvation and pointed out the perils of any whose life was on the sea. Mrs. MacDonald's response was "If I could, I would be a Christian, but I cannot. It would be an impossibility to serve God on such a vessel as this."--Manuscript 88, 1893. Then she opened up and told of the wickedness of the officers and the crew, and of how she wanted to seek other employment to support herself and four children, but had not done so because the job paid better than others and she needed all she could earn. There was an earnest conversation about the Christian life and prayer, but she held out that "it is no use to pray here, or try to be religious." 4BIO 112 3 Later, one of the crew told Emily Campbell: "I have been much impressed that this boat will go down with all hands on board ere long. I have felt so strongly exercised that I shall not, if I can possibly disconnect from it, continue to remain on the boat."--Ibid. 4BIO 112 4 A few weeks later the ship was lost in a storm, and the crew member who had predicted its fate was one of only two rescued. The stewardess-nurse was listed among those who did not survive. 4BIO 112 5 Arriving in Sydney Wednesday morning at about nine o'clock, the traveling workers were taken to the International Tract and Mission House. All were hungry for both food and mail. Mail interested Ellen White the most. There was a letter from Edson, and she wrote in her diary for December 20, "It is like the prodigal son returned to his father's house. Edson and wife are obtaining a rich experience."--Manuscript 89, 1893. ------------------------Chapter 11--(1894) The Evangelistic Thrust in Australia 4BIO 113 1 With the Wellington camp meeting fresh in their minds, the workers looked forward optimistically to plans for the first camp meeting in Australia. They entertained hopes that there would be a response similar to that witnessed in New Zealand. The meeting was scheduled to open in Melbourne on Friday, January 5, 1894, and there was just time to get the tents pitched for this innovation in gospel preaching. 4BIO 113 2 But this was not the only matter on the minds of the workers as they arrived in Sydney. A. G. Daniells, president of the Australian Conference, met their ship Wednesday morning, December 20. He had done some preliminary work in searching for a rural site for the school. For a week after the worker group from New Zealand arrived, they also were busily engaged in searching for a school site. That Thursday, according to Ellen White's diary, they were off by train to visit the Fountaindale Estate, fifty miles in the country. After weekend meetings in Sydney, Kellyville, and Parramatta, in which O. A. Olsen and Ellen White participated, they were off again on Monday morning to visit another tract of land. Again on Tuesday, before taking the night train for Melbourne, they visited other sites. It would be desirable, of course, to have something to report at the coming conference session, which would be held in connection with the camp meeting. Preparation for the Camp Meeting 4BIO 113 3 For weeks in Melbourne there was feverish preparation for the convocation. At the Bible Echo office, not only printing presses were in operation, but sewing machines also. Family tents were being made in three sizes for the camp meeting. Prices and styles of what might be purchased in the city did not fit the plans of the camp meeting committee, so good material was secured, and by early November, thirty-five were ready for sale or for rent. 4BIO 114 1 The committee on location found a ten-acre tract of land, grass-covered and partly shaded by eucalyptus trees (blue gum), in the suburb of Middle Brighton, nine miles from the Melbourne post office. It was south of the city, near the bay, and was served by an excellent railway line that had trains running every thirty minutes from morning till late at night. 4BIO 114 2 The weekly issues of the Bible Echo reminded readers, both Seventh-day Adventists and others, of the coming meeting and the excellence of the location--"one of the nicest and most accessible places we have been able to find" (The Bible Echo, November 8, 1893)--and the plans for tenting on the grounds. 4BIO 114 3 The Bible Echo for December 8 carried an Ellen White appeal for an outstanding attendance, as she pointed out the objectives of the meeting. It was to be a time of spiritual refreshing for the church and also an effective means of reaching the city with the third angel's message. "Come to the Feast" was the title of the three-column invitation, which opened with the words: Dear Brethren and Sisters in Australia, 4BIO 114 4 The first Australian camp meeting among us as a people is about to take place. This meeting will mark a new era in the history of the work of God in this field; it is important that every member of our churches should be present, and I urge you all to come. The enemies of truth are many, and though our numbers are few, we would present as good a front as possible. Individually you need the benefits of the meeting, and God calls upon you to number one of the ranks of truth. 4BIO 114 5 Combining the two strong reasons for everyone to come, she wrote: 4BIO 114 6 God has committed to our hands a most sacred work, and we need to meet together to receive instruction as to what is personal religion and family piety; we need to understand what part we shall individually be called upon to act in the grand and important work of building up the cause and work of God in the earth, in vindicating God's holy law, and in lifting up the Saviour as "the Lamb of God, which taketh away the sin of the world." 4BIO 115 1 Notice was also given of some of the best help the denomination could supply in making the meetings a success. The president of the General Conference of Seventh-day Adventists would be present. Ellen White and W. C. White would be there; and Dr. M. G. Kellogg, ship physician for the Pitcairn, would be giving instruction along health lines. One notice especially delighted the believers of a few years: 4BIO 115 2 Our readers will be pleased to hear that Elder J. O. Corliss, who spent some time in Australia five or six years since, is now on his way back, accompanied by Elder W. A. Colcord. They expect to be with us at our camp meeting.--The Review and Herald, December 1, 1893. 4BIO 115 3 It was announced also that there would be a dining tent on the campgrounds, "furnished with tables, dishes, chairs, et cetera, and with proper waiters to serve the meals." (Ibid., November 22, 1893). 4BIO 115 4 A week-long workers' meeting would immediately precede the camp meeting, so the pitching of tents began on Tuesday, December 26. Initial plans called for fifty family tents, but these were taken so early that orders were given for twenty-five more. 4BIO 115 5 Attendance was so large at the workers' meeting that Ellen White exclaimed in her letter to Edson and Emma White: "We are now on the ground, where to all appearances there is a veritable camp meeting."--Letter 86, 1894. And when on Tuesday, January 2, the large pavilion was pitched and she was asked to speak in it in the evening, she wrote that she "was surprised that so large a number of believers were on the ground." Camp Meeting Opens with Large Attendance 4BIO 115 6 The camp meeting opened on Friday, January 5, as scheduled. Through buying and renting, the number of family tents had more than doubled during the week of the workers' meeting. Even though they were in stringent economic times, every possible effort had been made to "make all things in the camp meeting after the divine order" (The Review and Herald, September 25, 1894), so as to leave the right impression upon the people. 4BIO 116 1 The Sabbath meetings were a feast for the believers, and by then the grounds were being filled with people from the community whose interest had been aroused by the tent city and the distribution of reading matter. 4BIO 116 2 As Ellen White wrote to her son and his wife in America, and also to Dr. Caro, the dentist in New Zealand, she was filled with ecstasy: 4BIO 116 3 The community is stirred in Brighton--a beautiful town. Places thickly settled stand all about and surrounding the city of Melbourne. People of the finest and noblest of society are coming from all places. The tent is filled in the afternoons and evenings, so there is scarcely room for them to find a seat.--Letter 125, 1894. 4BIO 116 4 We see nothing like the bitterness of opposition we met in Wellington. A deep interest is developing everywhere. People come twenty and thirty miles, bringing their lunch, and remaining from morning till night. They say, "Never, never, did we hear the Bible made so plain before. We are amazed at what we hear. Strange things are brought to our ears." In the afternoons and evenings throughout the week our congregations number about one thousand.... 4BIO 116 5 The congregations surprise us all. The interest is wonderful. The first class of people are searching for truth as for hidden treasures. All who come to the meetings seem astonished beyond measure. They are pleased with everything Elder Olsen presents before them, and express themselves as well pleased with the words I spoke upon temperance Wednesday afternoon, also on Sunday afternoon, and upon education Thursday afternoon, when the subject of our school was up.--Letter 100, 1894. 4BIO 116 6 The visitors made good use of the dining tent. On Sunday, January 14, 190 were served. The cost to the patrons was only six pence, or twelve and a half cents. No meat was served, and the diners really enjoyed their meals (Manuscript 3, 1894). 4BIO 116 7 "This camp meeting is advertising us as nothing else could," Ellen White wrote in her letter to Mrs. Caro. "The people say it is a wonder of wonders, this city of clean, white tents. Oh, I am so thankful that the Captain of the Lord's host is upon the encampment."--Letter 100, 1894. 4BIO 117 1 By Friday, January 12, there were 108 family tents on the grounds, with 445 persons occupying them. Several houses just off the grounds were rented to accommodate families without tents. In the camp were a number of people who had accepted the third angel's message from reading such books as The Great Controversy, Thoughts on Daniel and the Revelation, and the missionary journal Bible Echo, and were for the first time mingling with fellow Sabbathkeepers. Wrote Ellen White in the midst of the meeting: 4BIO 117 2 You can hardly imagine the delight of these persons as they feast upon the rich banquet that heaven has prepared for them, and their hungry souls are filled. A holy joy pervades the encampment.... Many voices are heard expressing the gratitude of joyful hearts as men and women contemplate the precious truth of the third angel's message, and come to realize the paternal love of God.--Letter 86, 1894. 4BIO 117 3 Ellen White took some time out on Sunday, January 14, to write to A. T. Jones in Battle Creek. She reported: 4BIO 117 4 The first Sabbath of the conference meeting [January 6] three commenced the observance of the Sabbath, and yesterday five more took their position on the truth. Two businessmen [A. W. Anderson [Note: Father of the well-known evangelist and teacher R. A. Anderson, and his brothers, ormond and Dr. Clifford.] and his brother Richard] with their wives and relatives, numbering eight, begged for tents in order that they might remain on the ground and attend early-morning and evening meetings. One of the men will return every day with his horse and carriage to Melbourne, a distance of eight or ten miles, and look after the business, returning at night. These two brothers keep a large music establishment and are convicted of the truth, and we believe will yet take their position. Far and near the sound has gone out concerning this city of tents, and the most wonderful interest is awakened. 4BIO 117 5 Other campers crowded together a bit to make two tents available to the Andersons, who camped there for a few days. "Had we tents," continued Mrs. White to Jones, "many from the outside would camp with us on the ground who never heard that there were such people as Seventh-day Adventists until this time." She added: 4BIO 118 1 We have already extended the meeting one week, and may have to extend it still longer. The Lord is among us working to His own name's glory. 4BIO 118 2 Then she told about the weather, which had been delightful until Sabbath, January 13, when a sandstorm overtook them. 4BIO 118 3 Sentinels were placed at every post of the tent so that there was no flopping of the tent or raising of the poles, for they were held down. Three family tents and two larger tents were blown down. The larger tents were blown down because the center poles broke; but these circumstances did not disturb us, since the Lord is at work. 4BIO 118 4 The Lord is encamped on the ground, and will take care of His own work. The prince of darkness may use his power to annoy and perplex us, but he cannot overthrow us. We gave up our tent to those who were without shelter, and came to the school building.--Letter 37, 1894. Beneficial Contacts with Capt. and Mrs. Press 4BIO 118 5 A Capt. Press and his wife, of Williamstown, attended some of the meetings. Mrs. Press was the president of the Women's Christian Temperance Union and for several years had been a vegetarian. She sought an interview with Mrs. White, and visited with her in her tent. Mrs. Press requested Ellen White to address her group and urged participation on the part of Seventh-day Adventists in the work of the WCTU. The WCTU president called for someone to give the union members lessons in hygienic cooking; when told the Adventists had no one in Australia well enough qualified, her response was, "Tell us what you do know."--Letter 88a, 1894. Mrs. Press also urged Ellen White to take an all-out stand to banish all meat from her own table. As to this point Mrs. White wrote: "I have had much representation before my mind in the night season on this subject."--Letter 76, 1895 (CDF, p. 488) but with her travels, with a diversity of cooks of varied skills, and with the pleading of certain of those who ate at her table, she had not taken a stand that would have cleared the table entirely of meat. In this connection, while on the Brighton campground, she wrote: 4BIO 119 1 As a denomination we are in the fullest sense total abstainers from the use of spirituous liquors, wine, beer, cider, and also tobacco and all narcotics, and are earnest workers in the cause of temperance. All are vegetarians, many abstaining wholly from the use of flesh food, while others use it in only the most moderate degree.--Letter 99, 1894. 4BIO 119 2 A year later she could write, "Since the camp meeting at Brighton, I have absolutely banished meat from my table. It is an understanding that whether I am at home or abroad, nothing of this kind is to be used in my family, or come upon my table."--Letter 76, 1895 (CDF, p. 488). 4BIO 119 3 It was with difficulty that Ellen White found words to speak adequately of the camp meeting and its influence. In her report to Jones she declared: 4BIO 119 4 This is the first camp meeting that Melbourne has seen, and it is a marvel of wonder to the people. There is a decided interest to hear the truth. This interest we have never seen equaled among those not of our faith. The camp meeting is doing more to bring our work before the people than years of labor could have done. ... Yesterday the most noted physician in North Fitzroy was here to listen. Some ministers have been here, and a large number of businessmen.--Letter 37, 1894. 4BIO 119 5 Writing to Edson White, she said, "Taking it in on all sides, this is the best camp meeting we have ever attended," and added: 4BIO 119 6 Many visitors come from long distances, and as it used to be seen in 1843 and 1844, they bring their lunch and remain through the day. A number of the citizens of the place have declared that if they were not living close by, they would hire tents and camp with us on the grounds. They value the privilege of hearing the Word of God so clearly explained, and they say the Bible seems to be full of new and precious things, and will be like a new book to them.--Letter 86, 1894. The Business Session of the Australian Conference 4BIO 120 1 There was conference business to attend to. Eight meetings were held, beginning on Monday morning, January 8, and running through the week. Resolutions were adopted expressing gratitude to God for His blessing in "the progress of the message" and for the excellent help sent to the Australian field, including the visit of O.A. Olsen. Resolutions were also adopted pointing out that in consideration of the times, there should be the faithful reading of The Great Controversy and the Testimonies, especially the chapters on "The Coming Crisis" and "The Impending Conflict." Issues involving church and state loomed. Steps were taken to increase the circulation and reading of the Bible Echo, now a weekly, and other journals of the church. 4BIO 120 2 The school location and future plans for its operation were reviewed, with Ellen White speaking on the subject, but as plans were beginning to take shape for the forming of an Australasian Union Conference, all decisions relating to the school were assigned to that potential organization. The nominating committee brought in the name of A. G. Daniells to continue as president of the Australian Conference, with the Echo Publishing Company, rather than an individual, named to serve as treasurer. Other officers and committees were appointed.--The Bible Echo, February 5, 1894. A Union Conference Is Born 4BIO 120 3 As was the case with all local conferences and missions throughout the world, those in Australia were separate units under the direction of the General Conference, with headquarters in Battle Creek, Michigan. Local conferences, when formed, were accepted into the General Conference. The arrangement oftentimes proved awkward. 4BIO 120 4 One problem was the time element. Mail to and from the States took a month each way. Then there was the distance between local conference or mission and the General Conference. Institutions were developing to serve the peoples of the whole South Pacific, and they needed careful supervision. All this led A. G. Daniells and W. C. White to give study to a type of organization that would bind together the local organizations in a given area into an administrative unit, which in turn would be responsible to the General Conference. In several trips they took together to New Zealand and back, they had time to canvass the matter carefully and to outline a course that might be followed. 4BIO 121 1 But they were not alone in their concerns. O. A. Olsen, as president of the General Conference and chairman of the Foreign Mission Board, had clearly seen the problems. He was now in Australia in close association with White and Daniells, and Mrs. White as well. While the workers were assembled in Brighton for some days together, there was opportunity for united study to the forming of what was called a union conference. With the business of the Australian Conference out of the way by the end of the second week, the key workers turned their attention to the creation of a new type of organization, which would stand between local conferences, missions, and institutions, and the General Conference. In this way matters of local concern could be studied and acted upon by those nearby. 4BIO 121 2 On Monday morning, January 15, with W. C. White, who had been appointed by the General Conference as the "superintendent of the Australasian Field," in the chair, some 250 persons came together to consider the matter of forming a union conference. Olsen was asked to preside at the meetings dealing with the matter. There were nine in all, during the next ten days. Committees on organization, nominations, and resolutions were appointed. Early in the work, the committee on school location gave its report, which was printed in the February 26, 1894, Bible Echo: 4BIO 121 3 The committee on school location reported that diligent inquiry had been made for suitable sites near Melbourne and Sydney; that several places had been found which they thought were worthy of consideration: and they recommended that the executive committee of the conference be authorized to take immediate steps to raise funds, and to purchase land which in their judgment is most suitable, and that their decision be made as early as is consistent. 4BIO 121 4 The committee on organization presented a constitution that would foster the beginning of the new union conference and called for steps to be taken to enable it to hold church and school property. The nominating committee recommended for officers: President, W. C. White Vice-President, A. G. Daniells Secretary, L. J. Rousseau Treasurer, Echo Publishing Company The Work of the Union Outlined 4BIO 122 1 The committee on resolutions during the ten days of the conference brought forward twenty-seven propositions relating to various phases of the union conference and its work. Among these was a resolution recognizing the responsibility of the union conference in the light of the gospel commission. Ten comprehensive resolutions had to do with the school, its location and development. Six related to the publishing work, the Bible Echo, and the production and distribution of literature. 4BIO 122 2 Others had to do with the sending of worthy young people selected by the union conference to Battle Creek for training as medical missionaries and missionary nurses, and the inviting of church members to come to the colonies as self-supporting missionaries, with the Foreign Mission Board of the General Conference giving counsel as to qualifications, locations for labor, et cetera. 4BIO 122 3 Several resolutions gave authority to the executive committee for its various lines of activity in moderating between conferences, arranging for travel, and the transaction of the business of the conference between sessions. Various committees were named to manage and edit the Bible Echo, to take care of religious-liberty issues and handle transportation, and to implement the decision reached that the next session of the Australasian Union Conference would be held sometime late in the year 1895. 4BIO 122 4 It was a trailblazing meeting, setting up in essence what the church as a whole would adopt when the appropriate time came. Olsen was strongly in favor of what was accomplished and worked closely with the brethren. The development of the union conference organization would relieve the world headquarters of many administrative details. The union conference plan was well thought through and devised with understanding and care. It opened the door for true advancement throughout the Australasian field and in time the world field. The School--Its Character and Location 4BIO 123 1 The resolutions relating to educational work in Australasia called for securing a permanent site for the school and providing buildings and facilities to expedite the work. Perhaps the most far-reaching and controversial resolution was the one that read: 4BIO 123 2 Whereas, It is desirable that the Australasian Bible School be located away from the large cities, and in a place favorable to simplicity and economy, and where agricultural and manufacturing industries may be developed for the benefit of students, and of families having students in school, and 4BIO 123 3 Whereas, A village settlement close to the school would be a desirable place of residence for ministers and canvassers, who must be separated from their families much of the time, and for many persons of various pursuits who wish to fit themselves or their children to be laborers for Christ, therefore, 4BIO 123 4 Resolved, That we recommend the purchase of a site suitable for the purposes aforementioned.--Ibid. 4BIO 123 5 Not all workers present could envision a school in a rural location where "agricultural and manufacturing industries" would be developed and carried on for the benefit of the students. Australia was in the depths of a depression. Families were losing their homes because they could not meet the most modest mortgage payments. Thousands were out of work. How could the little band of workers in Australasia go into the country, secure a large tract of land, erect buildings, and start a school? On one occasion a prominent member of the Melbourne church, after listening to the proposal to establish an industrial school in a rural region, declared to W. C. White: 4BIO 123 6 This plan of building such a school is not an Australian plan at all: The demand for having such a school is not an Australian demand. The idea of establishing a school at this time, when our cause is so young and weak, is not an Australian idea!--DF 170, "The Avondale School," WCW to F. C. Gilbert, December 22, 1921. 4BIO 123 7 Other resolutions gave strong support for the summer school about to open in Melbourne, and provided for the continued operation of the Australasian Bible School for another full term. 4BIO 123 8 Every evening during the session, evangelistic meetings continued through the fourth weekend. The meetings held in the large tent were well attended to the last Sunday night, January 28. Breaking Camp 4BIO 124 1 Thoroughly weary but with a sigh of nostalgia, Ellen White wrote on Monday, January 29: 4BIO 124 2 In a few hours we leave this pleasant spot, where the Lord has manifested His power and His presence in a marked manner. I have spoken sixteen times during this meeting, besides having considerable to say in the ministers' meetings. The meetings that have been held here have drawn heart to heart. A feeling of tenderness and love has been manifested throughout. The discourses have been given with power. Many have seen great light, and there has been manifested a hunger of soul for the truth, precious truth. Some have not missed a meeting....The camp meeting has been in every way a success. We wish there were many more workers to take right hold and follow up the interest.--Manuscript 4, 1894. Far-Reaching Influence of the Brighton Camp Meeting 4BIO 124 3 About a hundred souls were baptized as the immediate fruitage of the Brighton camp meeting, among them the two Anderson brothers (Letter 40b, 1894). Their wives followed a few months later. An evangelistic tent was pitched in North Brighton, and Elders Corliss and Hare continued with a series of meetings that were well attended. Another tent was pitched in Williamstown, across Hobson's Bay from Brighton and twelve miles south of Melbourne. Here M. C. Israel and W. L. H. Baker carried on the evangelistic thrust. Churches were raised up in both communities. Ellen White spoke at both places, several times in Williamstown, either in the tent or a hired hall.-- MSS 5, 6, 1894. 4BIO 124 4 Mrs. Press was in the harvest at Williamstown. Almost immediately a private cooking school was conducted by Mrs. Starr and Mrs. Tuxford in the Press home, giving the family helpful guidance in food preparation (Letter 127, 1894). All in all, the first camp meeting held in Australia was a success and served to establish a pattern of fruitful evangelistic camp meetings. ------------------------Chapter 12--(1894) The American Mails--Almost Overwhelmed 4BIO 125 1 With camp meeting over and school not in session, Ellen White and her assistants found a home in the buildings of the Bible school in Melbourne. It was temporary, as she wrote: 4BIO 125 2 I take up my abode in the school building for eight weeks. It may be less than that before we leave for New South Wales, where I hope to find a pleasant, retired place in which to complete the "Life of Christ." ... 4BIO 125 3 We are now in the school, occupying five rooms. Our family consists of Emily [Campbell] and May [Walling], Marian [Davis], Sister Tuxford from New Zealand, and myself.--Manuscript 4, 1894. 4BIO 125 4 She was weary from labors in connection with the camp meeting and divided her time between visiting the companies where there were new believers, and resting and writing. In mid-February she wrote, "We are usually well, hurrying off the American mail, but my mind has been so taxed recently for three weeks [that] it is a poor, tired mind, and I cannot tax it much more. After this mail is gone, I shall take things easier."--Letter 141, 1894. The Anna Phillips Experience 4BIO 125 5 One of Ellen White's concerns at this time was the mishandling on the part of some leading brethren in America of Anna Phillips and her claims to special revelations from God. 4BIO 125 6 Miss Anna Phillips--sometimes spoken of as Anna Rice, for she had been taken into the Rice family--felt she had been called by God to serve as a special messenger to the church, inspired by heavenly visions. 4BIO 126 1 Ellen White first learned of this while in New Zealand in October, 1893. Anna resided with Elder and Mrs. J. D. Rice, workers in northern California, and was at times in Battle Creek. 4BIO 126 2 When both Rice and his wife attributed unusual importance to Anna's dreams and impressions, she came to believe that what came to her mind were the intimations of the Spirit of God, that is, that visions were given to her and that she had the gift of prophecy. 4BIO 126 3 She wrote "testimonies," first to the Rices and then to other husbands and wives, touching on their personal experiences. These were earnest appeals for purity of life, with teachings that went beyond the Bible and the Spirit of Prophecy. Messages were directed to the leaders of the church aimed at giving guidance in administering the work. 4BIO 126 4 Correspondence from America called the matter to Ellen White's attention. On November 1 she wrote to Elder and Mrs. Rice that she had not felt called upon earlier to encourage or condemn so long as she "had no special light in reference to this case." 4BIO 126 5 She continued: I now feel constrained to write. Matters have been presented before me which I will now mention.... Elder Rice and some others were encouraging this sister to her injury that she had been ordained of God to do a certain work.... I will say the Lord has not given you this work to do to impress minds that this is a work which they must receive as from God. You have no duty to present it to the people in this light. 4BIO 126 6 My guide said to you, "Look unto Jesus; receive your light from Jesus; talk of the light He has already given." ... 4BIO 126 7 It is not the burden the Lord has given you to explain and interpret the words, the works, the writings of Sister Phillips. If you do this, you will mislead the people.... 4BIO 126 8 The Lord has not laid upon her the work of accusing, of judging, of reproving, of condemning and flattering others.... I will say no more at present on this subject, only this: there will be, I have been shown, many who will claim to be especially taught of God, and will attempt to lead others, and they will undertake a work from mistaken ideas of duty that God has never laid upon them; and confusion will be the result.--Letter 54, 1893. 4BIO 127 1 Almost two months went by before Ellen White addressed herself again to the matter of Anna Phillips. On her journey back from New Zealand she had a few days in Sydney. There, on December 23, she wrote a general warning in the form of a ten-page letter addressed to "Dear Brethren and Sisters." It opens: 4BIO 127 2 I have a message to you from the Lord. Brother Rice is not engaged in the work which the Lord would have him do....He cannot see the outcome of this work which he has taken up. Anna Phillips is being injured; she is led on, encouraged in a work which will not bear the test of God. 4BIO 127 3 Ellen White then declared: I have received from God the warning which I now send you. Anna Phillips should not have been given the encouragement she has had. It has been a great injury to her--fastened her in a deception. I am sorry that any of our brethren and sisters are ready to take up with these supposed revelations, and imagine they see in them the divine credentials.--Letter 4, 1893. 4BIO 127 4 Mail each way across the Pacific took a full month, and mail boats ran about once a month. The lack of other data makes it difficult to pinpoint the time of reception and the dispersal of the messages sent. There is evidence that some letters, having missed the boat, were delayed in Australia for several weeks. Ellen G. White letters on file that pertain to this matter carry dates of November 1 and December 23, 1893; and for 1894, January 15, March 15, April 10, April 16, and June 1. Limited space precludes presenting her counsel in detail, but an extensive presentation appears in Selected Messages 2:85-95, in chapter 10, "The Visions of Anna Phillips." 4BIO 127 5 In the nine-page letter of January 14, written in Melbourne to A. T. Jones, Ellen White discussed several matters. On page 5 she reported that word had reached her that Jones was giving encouragement to Anna Phillips, and even reading some of her messages in public in such a way that people found it hard to discern when he was reading from her writings and when he was reading from Ellen White's pen. She urged, "I want you to consider this carefully, for the Lord has given me light to the effect that the attention of the people is not to be called to Anna Phillips."--Letter 37, 1894. 4BIO 128 1 In the first paragraph of her ten-page letter to Jones written March 15, 1894, she dealt quite fully with the situation. She declared: 4BIO 128 2 I have a message for you. Did you suppose that God had commissioned you to take the burden of presenting the visions of Anna Phillips, reading them in public, and uniting them with the testimonies the Lord has been pleased to give me? No, the Lord has not laid upon you this burden. He has not given you this work to do.... Do not belittle the work by mingling with it productions that you have no positive evidence are from the Lord of life and glory. 4BIO 128 3 She pointed out that God had not called Anna Phillips to follow on after the testimonies. She wrote: 4BIO 128 4 Many things in these visions and dreams seem to be all straight, a repetition of that which has been in the field for many years; but soon they introduce a jot here, a tittle of error there, just a little seed which takes root and flourishes, and many are defiled therewith.--Letter 103, 1894 (see also Selected Messages 2:85-87). 4BIO 128 5 W. M. Adams, who was a student of Battle Creek College in 1894, has recounted his experience. He heard Elder Jones preaching in the Battle Creek Tabernacle. He intermingled some of the messages of Anna Phillips with those he read from the testimonies, and asked the congregation whether they did not hear the same voice in each. The people were left in confusion. 4BIO 128 6 The next morning Adams was at the post office in the Review and Herald building, writing a postcard home. Jones came in and asked for his mail. He was handed a long envelope with Ellen White's name in the return address. He dropped on the bench, tore the envelope open, and began to read. Adams reports that as Jones read, tears came to his eyes and dropped on the sheets. 4BIO 128 7 Soon A. O. Tait came in, and Jones addressed him: "Oscar, come here. Sit down. You heard me preach that sermon yesterday?" 4BIO 129 1 "Yes," replied Elder Tait. 4BIO 129 2 "Well, read this," Jones said, as he handed him the testimony he had just received from Ellen White. After Tait had had time to read, Elder Jones asked, "Who told Sister White a month ago that I was going to preach that sermon about Anna Phillips as a prophetess?" 4BIO 129 3 "Ah, you know, Alonzo," Tait answered in his calm yet firm way. 4BIO 129 4 "Yes, I do know. God knew what I was going to do, and He impressed Sister White a month before I preached the sermon to send the testimony that I am wrong. Look at that date." 4BIO 129 5 It was a thoughtful week for the brusque and ever-ready A. T. Jones. Adams reported that the next Sabbath he again preached in the tabernacle and that he read portions of the testimony he received Sunday morning. He said, "I am wrong, and I confess it. Now I am right."--The Review and Herald, July 7, 1949. 4BIO 129 6 Elder W. W. Prescott also became a supporter of Anna Phillips, but a few hours before he was to address the students at Walla Walla College, intending to introduce some of her messages, he was handed a copy of a letter from Sister White dealing with the matter. It was the first to come to his attention, and he dropped his plans. S. N. Haskell, president of the California Conference, happened to be at Walla Walla at the time. He exclaimed as he wrote of the incident to Ellen White: "I have heard about testimonies coming just in season, but I never experienced such providence before."--S. N. Haskell to EGW, March 31, 1894. 4BIO 129 7 Ellen White was very careful in her approach to both Miss Phillips and the two prominent ministers who gave her support. "Sister Phillips is not to be condemned and denounced" (Letter 4, 1893), she counseled, pointing out that others close to her were largely responsible by giving her encouragement. Ellen White was concerned for Jones and Prescott, fearing that people would take advantage of the fact that they had been misled. She found it hard to understand why neither of these men, along with Rice, had communicated with her before supporting Anna Phillips. Of this she wrote: 4BIO 129 8 I have expected that some account of these matters would be sent to me, and that counsel would be asked, and thus the way would be opened for me to let the light from my past experience shine forth. But nothing has come to me, and now I have my commission to speak concerning these things. I am so sorry that brethren in whom our people have confidence should appear in any way to endorse these things that claim to be from God, when no real ground for faith has been given. It is a terrible mistake to present before the people that which we have not had unmistakable evidence is the revelation of God.--Ibid. 4BIO 130 1 As warnings became known to leaders in America, acknowledgments of being mistaken were made, and tensions over the Anna Phillips work and writings subsided. On June 1, 1894, Ellen White wrote: 4BIO 130 2 I have been much interested to understand more fully the true condition of Anna Phillips. I feel sorry for her. I feel sorry that our brethren have done her so great an injury as they have, by encouraging her in the work she has been doing. I feel sorry that Brother Rice has not followed the counsel of God. I have nothing but tender feelings toward her. 4BIO 130 3 I am indeed sorry both for Brother Prescott and Brother Jones. I have felt very anxious in regard to them both, but especially in regard to Brother Jones, who is so ardent in his faith and does not manifest the caution he should in his statements by pen or voice. I did pray that these dear brethren would be so completely hid in Christ Jesus that they would not make one misstep. 4BIO 130 4 Heartfelt confession having been made, she could say: I have more confidence in them today than I have had in the past, and fully believe that God will be their helper, their comfort, and their hope. Like as a father pitieth his children, so the Lord pitieth those who love and fear Him. 4BIO 130 5 She wrote assuringly, and sounded a warning to those who would be critical: 4BIO 130 6 I have the most tender feelings toward our brethren who have made this mistake, and I would say that those who depreciate the ones who have accepted reproof will be permitted to pass through trials which will make manifest their own individual weakness and defects of character. 4BIO 131 1 Brethren Jones and Prescott are the Lord's chosen messengers, beloved of God. They have cooperated with God in the work for this time. While I cannot endorse their mistakes, I am in sympathy and union with them in their general work. The Lord sees that they need to walk in meekness and lowliness of mind before Him, and to learn lessons which will make them more careful in every word they utter and in every step they take. 4BIO 131 2 These brethren are God's ambassadors. They have been quick to catch the bright beams of the Sun of Righteousness, and have responded by imparting the heavenly light to others.--Letter 27, 1894. 4BIO 131 3 A prominent worker in Battle Creek made this observation on the effectiveness of Ellen White's messages of warning: 4BIO 131 4 It was your testimony to Elder A. T. Jones which saved us from this terrible calamity. Nothing else could have accomplished that end. I tremble when I think how near the whole denomination came to being sold out bodily to the devil.--W. H. Littlejohn to EGW, March 25, 1894. 4BIO 131 5 When the word from Ellen White concerning her work came to Anna Phillips' attention, she heartily accepted the message and repudiated her claims. She became a trusted Bible instructor, and died after years of faithful service. 4BIO 131 6 In contrast to the way Anna Phillips "bore testimony" to several families regarding intimate matters, Ellen White presented her teaching on moral purity, teachings that linked poor mortals with "the riches of heaven's blessings." 4BIO 131 7 The purity, the holiness of the life of Jesus, as presented from the Word of God, possess more power to reform and transform the character than do all the efforts put forth in picturing the sins and crimes of men and the sure results. One steadfast look to the Saviour uplifted upon the cross will do more to purify the mind and heart from every defilement than will all the scientific explanations by the ablest tongue.--Letter 102, 1894. 4BIO 132 1 This is my teaching of moral purity. The opening of the blackness of impurity will not be one half as efficacious in uprooting sin as will the presentation of these grand and ennobling themes. 4BIO 132 2 The Lord has not given to women a message to assail men, and charge them with their impurity and incontinence. They create sensuality in place of uprooting it. The Bible, and the Bible alone, has given the true lessons upon purity.--Ibid. 4BIO 132 3 A decade later Ellen White sounded the following warning: There will be those who will claim to have visions. When God gives you clear evidence that the vision is from Him, you may accept it, but do not accept it on any other evidence, for people are going to be led more and more astray in foreign countries and in America.--The Review and Herald, May 25, 1905 (Selected Messages 2:72). The New Experience of James Edson White 4BIO 132 4 Responding to his mother's appeal in which she recounted his perils shown to her as one endangered by the undertow, Edson White enjoyed a thorough reconversion and desired again to enter the service of the Lord. She understood well the attacks the enemy would attempt to make to regain his lost prey. She wrote him often. 4BIO 132 5 Edson's heart had been stirred as he read in Battle Creek his mother's appeal for something to be done among the neglected blacks in the Southern States. His exuberant letters told of his plans to build a missionary boat and sail it down the Mississippi River as a base for work among the blacks. Knowing Edson's proclivity for adventure and his weakness in handling business matters, Ellen White entertained misgivings. She wished he and his wife, Emma, could be with her in Australia. She wrote on May 2: 4BIO 132 6 In regard to the boat, I can only say, "The will of the Lord be done." If this is the Lord's plan, I have not a sign of an objection to it; but I feel deeply over the fact that you are not with us in the work. I am more disappointed than I can express.... I have not been able to get over this disappointment without tears.--Letter 79, 1894. 4BIO 132 7 She followed with deep interest and many prayers the building, launching, and sailing of the Morning Star and its evangelistic and educational thrust along the rivers flowing through the Southern part of the United States. The Month-by-Month American Mails 4BIO 133 1 On April 9, she wrote of preparing the American mail while the house was full of visitors. "Elder Starr had to do most of the entertaining," she wrote, "for my letters must be prepared for the American mail."--Manuscript 23, 1894. And on April 16, the day the mail closed, as she finished her letter to A. T. Jones, she, in weariness declared: "I can write no more. This mail carries out more than one hundred pages."--Letter 68, 1894. 4BIO 133 2 The May American mail carried 150 pages, some addressed to the president of the General Conference. 4BIO 133 3 In many cases the communications ran from four or five pages of double-spaced typewritten material to ten or twelve, and the few lines quoted in this volume, although selected as epitomizing the thrust of a respective message, represent but very brief samples of the many, many messages painstakingly penned. Exposing Errors and Weaknesses of God's Workmen 4BIO 133 4 In early June as Ellen White was beginning to write for the American mail a member of her family said to her, "Have you read Elder Littlejohn's articles contained in the two issues of the last papers we have received?" 4BIO 133 5 She had not, but she did. They carried the title "Danger in Adopting Extreme Views," and portrayed some of the weaknesses and mistakes of the apostles, the Reformers, and the pioneers of the Seventh-day Adventist Church. Ellen White, either by vision or experience or both, was so closely linked with these noble and fearless men who had been in God's service that to touch them pierced her heart. 4BIO 133 6 She recounted her experience: That night, in agony of distress both of soul and body, I groaned in spirit; I feared I should not live. I have had some experience of what is meant when it was recorded of Christ that "being in ... agony he prayed." Certainly I was helpless. Not one I knew could give me a word to bring relief. 4BIO 134 1 All the next day my feelings were so intense that I could not write; all the next day I could not do anything. Certainly in my case these articles did not lift up the hands that hang down, or strengthen the feeble knees. The second night was one of sorrow and unspeakable grief. I felt crushed as a cart beneath the sheaves. 4BIO 134 2 I prayed at half-past twelve o'clock at night, "O God, bring not Thine heritage unto reproach. Suffer not the world who hate Thy law to reproach God by reproaching His people who are seeking to present His truth to the world." ... 4BIO 134 3 I could take in the situation, I knew what would be the sure results, for I have had the movements of the world presented before me, and was aware of the advantage that men would take of unwise statements. All these things forced themselves upon my mind as I considered the points presented in the articles to which I have referred.--Manuscript 27, 1894. 4BIO 134 4 She wrote to Littlejohn on June 3: Elder Littlejohn, you have undertaken to point out the defects of Reformers and pioneers in the cause of God. No one should trace the lines which you have done. You have made public the errors and defects of the people of God, and in so doing have dishonored God and Jesus Christ. I would not for my right arm have given to the world that which you have written. You have not been conscious of what would be the influence of your work.... 4BIO 134 5 The Lord did not call upon you to present these things to the public as a correct history of our people. Your work will make it necessary for us to put forth labor to show why these brethren took the extreme position that they did, and call up the circumstances that vindicate those upon whom your articles have laid suspicion and reproach.--Letter 48, 1894. Let No One Call Attention to their Errors 4BIO 134 6 There are twelve pages in the letter to Littlejohn. In words that may well be pondered, the messenger of the Lord wrote: You were not in the early experience of the people of whom 4BIO 134 7 you have written, and who have been laid to rest from their labors. You have given but a partial view, for you have not presented the fact that the power of God worked in connection with their labors, even though they made some mistakes. 4BIO 135 1 You have made prominent before the world the errors of the brethren, but have not represented the fact that God worked to correct those errors, and to set the objectionable matters right. You have arrayed the errors of the early apostles, the errors of those who were precious in the eyes of the Lord in the days of Christ. 4BIO 135 2 In presenting the extreme positions that have been taken by the messengers of God, do you think that confidence will be inspired in the work of God for this time? Let God by inspiration trace the errors of His people for their instruction and admonition, but let not finite lips or pens dwell upon those features of the experience of God's people that will have a tendency to confuse and cloud the mind. Let no one call attention to the errors of those whose general work has been accepted of God.--Ibid. 4BIO 135 3 Before closing the solemn testimony, Ellen White penned these thought-provoking words: 4BIO 135 4 God will charge those who unwisely expose the mistakes of their brethren with sin of far greater magnitude than He will charge the one who makes a misstep. Criticism and condemnation of the brethren are counted as criticism and condemnation of Christ.--Ibid. 4BIO 135 5 In a seventeen-page general letter addressed to "Dear Brethren in the Seventh-day Adventist Faith," she declared, "I have been acquainted with everything that has arisen in connection with the work that has borne the appearance of fanaticism." When the Reformers and pioneers saw their mistakes, they "opened their minds and hearts to receive the light that was sent of God, and He forgave the mistakes they made, and through His great mercy cast their mistakes and errors into the depths of the sea." She asked, "Now since God has thus covered their errors, who will presume to uncover them, and to present them to the world?"--Manuscript 27, 1894. 4BIO 135 6 Some argue that in the Word of God the sins and mistakes of various Bible characters are presented to all who may read, and does this not provide a pattern for today? The question finds its answer in a paragraph in the same letter, written four days after the testimony was penned to Littlejohn: 4BIO 136 1 From the light which God has been pleased to give me, the work of calling up the mistakes and errors of sleeping saints, and resurrecting the errors which they have committed (except under the special direction of God), is not a work that God can accept.--Ibid. 4BIO 136 2 After presenting the experience brought to view in the Littlejohn articles, Ellen White presented the episode of Joshua and the angel as set forth in Zechariah 3, [Note: She had presented this subject earlier in Testimonies for the Church, 5:467-476. Again, a decade later, she gave a chapter to it in Prophets and Kings, 582-592.] quoting extensively. An Encouraging Experience 4BIO 136 3 To be the messenger of the Lord was no light matter. The work was in no sense routine, and often it bore so heavily on Ellen White that she despaired for her life. Her dedication to the work of God, her love for it, and her love for the workmen in proclaiming the message drew her into heavy involvement when situations were opened up to her in their true light. She wrote: 4BIO 136 4 When in great burden of soul for the people of God, seeing how many who profess to serve Him are dishonoring His name, seeing the end so near and a great work to be accomplished, I have wept in anguish of spirit; I was sore oppressed; I could not sleep, I could not find peace because of the peril of the Lord's people, especially at the great center of the work. I prayed in great agony of spirit. 4BIO 136 5 Then I lost myself in sleep, and was in a council in America; I was unburdening my soul to my brethren and sisters.--Ibid. 4BIO 136 6 In recounting the experience, she told of a surprising development. While she was speaking she heard a voice behind her. She looked, and exclaimed, "It is Jesus, my Saviour." Jesus repeated words that He told her to read in the fifty-fourth chapter of Isaiah: "Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. For the Lord hath called thee as a woman forsaken and grieved in spirit." 4BIO 137 1 Jesus said reassuringly, "Lay your burden upon Me; I will be your Burden-bearer."--Ibid. 4BIO 137 2 "Well," wrote W. C. White, "from that time there was a complete change, and she has been gaining."--4 WCW, p. 463. There was a very noticeable turnaround on her part in spirits and health. He told of her resuming her ministry in the nearby churches, and declared: 4BIO 137 3 Her labors here seem to lift her up and give her strength and courage. It is the letters from America, and the views she has of some things there, that seem to wear on her mind and pull her down.-- Ibid. 4BIO 137 4 And Ellen White could at that time report: I am now much better healthwise than during my first year in Australia. I can walk better, and am improving in activity.... I am so thankful to my heavenly Father for His great goodness and lovingkindness to me.--Letter 13a, 1894. 4BIO 137 5 But in another month, and another month, and another month, there would be "the American mail." In late July she wrote: 4BIO 137 6 The preparation of mail to send to America, and the reception of mail from America, are stirring times in our history, and if we are not very careful, both the going out of the mail and the coming of the mail has a telling influence upon me that is not the most favorable.--Letter 85, 1894. ------------------------Chapter 13--(1894) The Move to New South Wales 4BIO 138 1 In February, 1894, while in Melbourne Ellen White wrote: 4BIO 138 2 I am tired, tired all the time, and must ere long get a restful place in the country. I want not a home where all is bustle in city life. I want this year to write and to exercise prudently out of doors in the open air.--Letter 140, 1894. 4BIO 138 3 I am getting to be very tired of moving. It worries me out, settling and unsettling, gathering manuscripts and scattering them, to be gathered up again.--Letter 102, 1894. 4BIO 138 4 During the two years or so it was expected she would be in Australia, Ellen White had planned to spend some months in Melbourne and also some months in New South Wales, in the vicinity of Sydney. With the next term of the Australasian Bible School scheduled to open on April 4, the time had come when she must close up her work in Melbourne to free for student use the rooms she and her helpers were occupying. Also, the climate of New South Wales, being farther north, gave promise of being more comfortable than that of Melbourne. So in March a house was rented for her in Granville, a Sydney suburb. 4BIO 138 5 Ellen White made the overnight train trip, leaving on Monday, March 26. She was accompanied by six associates and helpers, Marian Davis, May Walling, Mrs. Tuxford, Elder and Mrs. Starr, and a Mr. Simpson from New Zealand. Stephen Belden and his wife and Fannie Bolton had gone on ahead by boat two weeks earlier, accompanying a portion of the household goods along with Ellen White's and the Beldens' horses and the carriages. Emily Campbell was left in Melbourne for a month to rest and catch up on the bookkeeping. 4BIO 139 1 By early afternoon the next day they were surveying the Granville home and its surroundings. The building was large enough, with crowding, for her and her son, Elder and Mrs. Starr, and several of her helpers. Half an hour after their arrival she took her pen to hasten off a letter to Willie, reporting on the trip, describing the unpacked boxes of household goods scattered in different rooms, and announcing that Maude Camp, who was to do the cooking, had just arrived the night before. She added that the house was "better than I had imagined it would be" (Letter 145, 1894). 4BIO 139 2 As do many houses in Australia, it carried a name: Per Ardua. It was of brick and had ten rooms, some oddly shaped. It stood on a three-acre plot with an orchard, a place for a vegetable garden, and a grassy paddock, with some shade from gum trees. There were also shade trees in the front. In her letter Ellen White commented favorably on the fireplaces, the broad porches, and the flower garden; she was pleased with the home generally. The air, she wrote, seemed to give her more freedom in breathing than Melbourne, and she courageously declared: "We all mean to be very cheerful and happy and of good courage in the Lord." She added, "It is just now a struggle for me, but I shall look to the light and not darkness." Getting Settled In Granville 4BIO 139 3 With so large a home only six minutes from the railway and two miles from Parramatta, it was inevitable that there would be many visitors. Soon after their arrival, in reporting on a brief trip into the country to buy apples, Ellen White wrote: 4BIO 139 4 When we returned we found a temporary table made of stable door and boards extending out nearly the whole length of the dining room and three of our brethren sitting at the table in addition to our family, and Brother McCullagh made four. 4BIO 139 5 She commented, "We enjoyed the meal as much as if the table was the best walnut pattern." In the next paragraph she explains how they adjusted to their circumstances: 4BIO 140 1 We find there are many ways we can spend money and many ways we can save money. We have a skeleton wardrobe of two upright standards, and cross pieces nailed to these, and a shelf put on the top. A very simple cheap lace over blue or red cheap cambric is fastened to the top and back of the shelf. This back is neatly arranged, lifted up and fastened securely to the posts of the head of the bedstead. 4BIO 140 2 Hooks were put in the crossbars, and an adjustable screen hid the washstand. All in all, a nice little dressing room emerged. "I am much pleased with this arrangement," she wrote, and added, "It costs so little. This was the arrangement in our tents at the camp meeting, and it proved such a convenient affair we do not dispense with it in our houses, which are usually destitute of clothespresses."--Letter 128, 1894. Supplementing their homemade improvisions were inexpensive articles of furniture purchased at auction sales. 4BIO 140 3 Helping in a material way in the food line was the milk from a good cow they purchased soon after their arrival. They planned to secure a second one so they could have "plenty of cream and milk to cook with" (Letter 46, 1894). At the Brighton camp meeting Ellen White had taken a positive stand for a meatless diet. No meat was served in the dining tent at the camp meetings and none was used while they were living in the school buildings, although some roosters in the fowl yard and a calf in the pasture presented some temptations. "Some might have enjoyed it," she wrote to Dr. Kellogg, "but I said positively, 'No.'" No meat appeared on the table at Granville. 4BIO 140 4 I cannot consent to have flesh meats on my table. If I taste it myself, my testimony against it has no real edge. Some may have thought I was straining the point.--Ibid. In Personal And Public Labor 4BIO 140 5 Instead of finding a quiet place where she could write on the life of Christ, Ellen White almost immediately found herself drawn into both personal and public labor as evangelistic meetings in the Sydney suburbs yielded new members, and new companies and churches were formed. The Bible Echo reported: 4BIO 141 1 Mrs. E. G. White, notwithstanding her arduous labors by pen, has entered upon public labor also, speaking to the churches and outside congregations with her well-known energy and earnestness.--April 23, 1894. 4BIO 141 2 In working with these groups she came close to the people and soon discerned their needs. "We see now," she wrote Olsen, "that we must enter into personal labor, and visit from house to house, for great reforms must be made in families before we advance any further."--Letter 62, 1894. 4BIO 141 3 As the results of the united labors of the several workers at Seven Hills, twenty-five accepted the Seventh-day Adventist message. A. S. Hickox held services not only Sabbaths and Sundays but also evenings, and then engaged in personal labor from house to house. By mid-May Ellen White had spoken four Sundays and one Sabbath. George Starr also labored there. "We rejoice," she wrote, "as we have seen family after family embracing the truth."--Letter 50b, 1894. Helping Destitute Families 4BIO 141 4 Not infrequently, as a family took its stand for the Sabbath the wage earner lost his job. Being depression times in Australia, it was almost impossible to find other regular employment. 4BIO 141 5 "Now is a critical time," Ellen White observed. 4BIO 141 6 You cannot know how we carry the heavy burden as we see these souls tested, thrown out of employment, unable to obtain labor unless they will give up the Sabbath. We must comfort and encourage them; we must help them as they shall be brought into strait places. There are many souls as precious as gold, and every sinner saved causes rejoicing in the heavenly courts.--Letter 30a, 1894. 4BIO 141 7 Several families who were keeping the Sabbath lost their farms. As financial conditions worsened, their mortgaged farms were sold out from under them. Iram James was one who had thus lost his farm (Letter 146, 1894). She noted: 4BIO 141 8 They are destitute of food and clothing. He keeps up good courage in the Lord.... Brother James, I understand, has four children, and some days has had nothing to eat but wild berries. But we have sent them flour, beans, peas, cornstarch, cabbages, turnips, and potatoes, enough to last them a little time. Perhaps help will come.--Letter 147, 1894. 4BIO 142 1 The McKenzie family lost everything--farm, home, and furniture. The husband was a real-estate agent and a bookkeeper, earning good wages, but on the acceptance of the Sabbath he lost his position. The failure of the banks climaxed the situation. The man who bought the furniture at auction offered to sell back what pieces McKenzie's friends might help with. The Parramatta church raised what they could for him, and £10 was sent from Melbourne to help. The family was without food for three days, except a little dry bread (Letter 24, 1894). Food was sent from the White home--peas, tapioca, flour (graham and white)--and £1 in money. Mr. McKenzie attempted to sell books, but without success. Ellen White reported that when supplies were taken to the family, she "found Sister McKenzie full of courage and faith" (Letter 50, 1894). 4BIO 142 2 A number of families went through similar experiences, and Ellen White came to their aid in very substantial ways as her means would permit. Mr. Radley Makes His Decision 4BIO 142 3 While many families suffered severely during the financial panic, not all were in the same circumstances. In early May, Ellen White, with another worker or two, visited the Radley family living near Castle Hill. They were just taking their stand for the message. The Radleys owned a large, well-established orchard of orange, lemon, and other fruit trees. At the time of the visit the wife was keeping the Sabbath, and from all appearances the husband and children would soon follow. But Ellen White was told that Mr. Radley, not fully having taken his stand, slipped back. As she recounted the experience at the General Conference session in 1901, she described him as a reading man. "In the night season," she said, "the angel of the Lord seemed to stand by me, saying, 'Go to Brother Radley, place your books before him, and this will save his soul.'" 4BIO 142 4 I visited with him, taking with me a few of my large books. I talked with him just as though he were with us. I talked of his responsibilities. I said, "You have great responsibilities, my brother. Here are your neighbors all around you. You are accountable for every one of them. You have a knowledge of the truth, and if you love the truth, and stand in your integrity, you will win souls for Christ." 4BIO 143 1 He looked at me in a queer way, as much as to say, "I do not think you know that I have given up the truth, that I have allowed my girls to go to dances, and the Sunday School, that we do not keep the Sabbath." But I did know it. However, I talked to him just as though he were with us. 4BIO 143 2 "Now," I said, "we are going to help you to begin to work for your neighbors. I want to make you a present of some books." 4BIO 143 3 He said, "We have a library, from which we draw books." 4BIO 143 4 I said, "I do not see any books here. Perhaps you feel delicate about drawing from the library. I have come to give you these books, so that your children can read them, and this will be a strength to you." 4BIO 143 5 I knelt down and prayed with him, and when we rose, the tears were rolling down his face as he said, "I am glad you came to see me. I thank you for the books." 4BIO 143 6 As she recounted the experience, she spoke of the fruitage of the work: The next time I visited him, he told me that he had read part of Patriarchs and Prophets. He said, "There is not one syllable I could change. Every paragraph speaks right to my soul." 4BIO 143 7 I asked Brother Radley which of my large books he considered the most important. He said, "I lend them all to my neighbors, and the hotelkeeper thinks that Great Controversy is the best. But," he said, while his lips quivered, "I think that Patriarchs and Prophets is best. It is that which pulled me out of the mire."--The General Conference Bulletin, 1901, 84, 85 (Evangelism, 451, 452). 4BIO 143 8 Mr. Radley soon took his position firmly, and his whole family united with him. Several of the children later gave their lives to the work of the church. Work on the Life of Christ 4BIO 143 9 The pioneering work in New South Wales did not lend itself well to the writing on the life of Christ she hoped to do. As she picked up her diary on April 25, just a month after the move from Melbourne, she wrote: 4BIO 144 1 I thank and praise the Lord for the precious few hours' sleep I have had. It is now half past one o'clock that I awake and cannot sleep. My mind is troubled. I want every day to write something on the life of Christ.--Manuscript 74, 1894. The Trial and Sentence of the Firth Brothers 4BIO 144 2 In a letter written May 2, Ellen White describes an interesting new experience in Australia, the enforcement of ancient Sunday laws: 4BIO 144 3 Two brothers named Firth, who reside in Kellyville, were converted to the truth from the world. The eldest is married. His wife is with him in the faith, and he has one child. He has a small place on a few acres of land upon which he makes his living. He gave the lot on which the church has been built. It is a nice little church, and is a gratification to them, for the people acted a part in building it. 4BIO 144 4 The brothers live quite a distance back from the road in an orchard of orange and lemon trees. We were much surprised to learn that they were summoned last week for working on Sunday.... These men are to come before the police authorities today to answer for the charges against them. They say they will refuse to pay the fine. 4BIO 144 5 Later in the letter she reported: Our brethren Firth from Kellyville, who were arraigned for breaking the Sunday law, were today sentenced by the court either to pay a fine of five shillings or to be placed in the stocks. They brought an old law made in Charles II's time to bear upon this case of Sundaybreaking. Our brethren refused to pay the fine, and therefore will be put in the stocks. 4BIO 144 6 But as the people have been so well behaved in New South Wales, these instruments of torture have fallen into disuse, and there are no such instruments as stocks at the command of the prosecutors. The stocks will have to be made for the occasion to punish the heinous crime of working on the first day of the week. ... There was quite a representation of our brethren and sisters in the courtroom.... The judge looked at them keenly, as also did his coadjutors.--Letter 79, 1894. 4BIO 145 1 This triggered a whole chain of events. Wide publicity was given to the trial and sentence in the newspapers in the larger cities of Australia under such headlines as "Seventh-day Adventists in Stocks" (see The Bible Echo, May 14, 1894). The Bible Echo from week to week presented the unfolding story. Elders Daniells and Starr, assisted by J. O. Corliss, held well-attended meetings in the Parramatta town hall, and a growing interest in the teachings of Seventh-day Adventists was generated. On May 14, in a letter to C. H. Jones, Mrs. White dwelt on this point: 4BIO 145 2 The persecution of two of our brethren of one of the neighboring churches, and the sentence requiring them to pay a fine or be placed in the stocks, has created such indignation in the public mind that the people are ready to hear, and are calling for the reasons of our faith. This persecution has resulted for the truth rather than against it. Our brethren refused to pay the fine, and the alternative was the stocks, but the authorities have no such instruments of torture. They forced one brother to pay the fine, by seizing upon his horse and cart, leaving him no chance to get home, so he had to hand over the money. The other brother has no property they can attach, and refuses to pay the fine; so here the matter stands.--Letter 40b, 1894. 4BIO 145 3 W. C. White, now carrying the burdens of the new Australasian Union Conference in addition to his other duties, was engaged in a feverish search for a site for the new school. Ellen White followed each move with keen interest. In his room in the Per Ardua home he not only administered the work of the union conference but also collected samples of soil taken from the different properties that he and other members of the locating committee visited. ------------------------Chapter 14--(1894) A Place for the School 4BIO 146 1 The autumn and winter months of 1894, April to July, were a time of anxiety, disappointment, and discouragement. Overtaxation in April in writing, especially the American mail with the burden of meeting the Anna Phillips situation, brought to Ellen White two months of weakness and illness. The desperate financial crisis in Australia brought almost overwhelming demands that could be met only partially. The proposal of the Foreign Mission Board, pressed by O. A. Olsen, that Ellen White should quickly finish her work on the life of Christ and, with W. C. White, visit Africa and then proceed to America by way of Europe (this at just the crucial time in getting the school started in Australia [4 WCW, p. 463]); the frustration of not being able to make much progress in writing on her book; the lawsuit by Will Walling against Ellen White, for what he claimed was the alienation of the affections of his daughters, Addie and May; the confusion brought about by the many visitors to the White home, and their treating it much as a hotel, even though some members of the family had to bring cots into the dining room at night; and on top of this, the action of the General Conference Committee, because of financial adversity in America, to cut her wages by $2 per week and W. C. White's by $1 per week, when every available dollar was so much needed--all pressed hard upon her. Ellen White was tempted to board the next boat back to America and take up her writing at her Healdsburg home. 4BIO 146 2 But this was not Ellen White's way of meeting difficulties. She would not turn and run, but would face it all courageously. She would put her trust in Jesus and face the issues day by day. The Earnest Search for a School Site 4BIO 147 1 When Elders Olsen and White returned with Ellen White from New Zealand to Australia in late December, 1893, the search for school land began in earnest. Following up investigations Arthur Daniells had made, they visited several places during their few days in Sydney. This continued off and on through the late summer and fall. The school had been made a union conference project, which drew W. C. White, the president, very closely into the task. By the time Ellen White had moved to New South Wales, the conviction seemed to prevail that the school should be located in that colony, with its warmer climate, perhaps within seventy-five miles of Sydney. 4BIO 147 2 The suffering of Sabbathkeeping families, not a few of whom lost their homes, led some church leaders in Australia to feel that the land that would be secured for the school should be large enough to provide little farms for some of these families. Thus they thought in terms of a thousand or two thousand acres. The big problem, of course, was the shortage of money. Their dire situation is revealed in a letter W. C. White wrote May 16 to his longtime friend C. H. Jones, who was at the Pacific Press: "We are planning to buy a large tract of land, and we can scarcely get enough money to go and see it."--4 WCW, p. 385. 4BIO 147 3 When W. C. White made the move in early April from Melbourne to Granville, he stopped over at Thirlmere to examine two tracts of land they had heard were available. After the weekend with the churches close to Granville, he and his associates were off Monday morning to Dapto, fifty-six miles south of Sydney, where they found three thousand acres of beautiful land on Lake Illawarra. They got back at midnight, and three hours later started off for Morisset, seventy-six miles north on the coast, to see a tract of land near Dora Creek and Cooranbong. After a day there, they went twenty miles on to Newcastle. Then back to Morisset, where another day and a half was spent examining the Brettville estate on Dora Creek (Ibid., 254). 4BIO 147 4 The latter consisted of nearly 1,500 acres, which could be purchased for $4,500. After hearing the report of what had been found, Ellen White wrote to Dr. Kellogg in Battle Creek: 4BIO 148 1 Most diligent search has been made for a tract of land of several hundred acres on which to locate the school, so that the students may have an opportunity to till the soil, and poor families may have a little piece of land on which to grow vegetables and fruit. These would go far toward sustaining them, and they would have a chance to school their children. But money matters are very close. We are all hard pressed for means, and know not just what to do unless money shall come in. We must live, and have means to carry forward the work.--Letter 47, 1894. 4BIO 148 2 While at home in Granville, W. C. White devoted some time each morning to reading the manuscript on the life of Christ. He gave study also to a manuscript prepared by J. O. Corliss for two tracts dealing with some of the D. M. Canright criticisms of Ellen White and Seventh-day Adventists. The most misleading falsehoods were being disseminated in the Melbourne area by the Protestant ministers in an effort to combat Adventism. 4BIO 148 3 A few days later the workers reached the decision that the Brettville estate at Cooranbong was the place for the school. A contract was signed and $125 paid to bind the transaction until a further inspection could be made by the president of the Australian Conference and other workers from Melbourne in mid-May (Letter 40, 1894; 4 WCW, p. 423). 4BIO 148 4 Ellen White reported: Brother and Sister Lawrence went yesterday [May 16] with a tent, W. C. White has taken a supply of bedding and provisions, and thus the party will be provided with board and lodging, to save hotel bills. And the fact that they can spend their nights on the ground will expedite business. All will return Monday or Tuesday.--Letter 46, 1894. 4BIO 148 5 The L. N. Lawrence family, father, mother, and daughter, had come from Michigan at their own expense to aid wherever they could with the work in Australia. This was in response to an appeal made by Ellen White in The Review and Herald, February 14, 1893 (see also The General Conference Bulletin, 1893, 316), in which she declared: 4BIO 149 1 What a great amount of good might be done if some of our brethren and sisters from America would come to these colonies as fruit growers, farmers, or merchants, and in the fear and love of God would seek to win souls to the truth. If such families were consecrated to God, He would use them as His agents. 4BIO 149 2 When Mr. and Mrs. Lawrence reached Dora Creek they found they could rent a small house, three rooms and a kitchen (4 WCW, p. 457). So when the church leaders came in on Thursday and Friday they found a place to stay. Those who came to inspect the land were Brethren Daniells, Smith, Reekie, Humphries, Caldwell, Collins, and White. McCullagh followed early the next week after Sabbath obligations had been fulfilled. Even though she was not feeling well, there came a time when Ellen White could not refrain from joining the group. This she did on Wednesday morning, May 23, accompanied by Emily Campbell, George Starr, and Mr. McKenzie (Manuscript 75, 1894; 4 WCW, p. 457). 4BIO 149 3 By the light of a candle Ellen White wrote of it early the next morning: We found a good dinner waiting for us, and all seemed to eat as if they relished the food. After dinner we went to the riverside, and Brethren Starr, McKenzie, and Collins seated themselves in one boat, Brethren Daniells, McCullagh, and Reekie in a still larger boat, and Willie White, Emily Campbell, and myself in another. 4BIO 149 4 We rode several miles upon the water. Though the stream is called Dora Creek, yet it has the appearance of a river, for it is a wide, deep stream. It is somewhat salt, but loses its saltness as it borders the place which we are investigating. It required two rowers to pull the boat upstream. I should judge this is no creek, but a deep, narrow river, and the water is beautiful.... On our way we passed several houses upon farms of about forty acres of land.... 4BIO 149 5 When we landed on the ground to be explored, we found a blue-gum tree about one hundred feet long lying on the ground. There was a fire in the center, and the smoke came out of the forked ends, and the main trunk, which united together to form three chimneys; several feet of one fork was a burning mass of glowing coals. The day before, Willie and Brother Reekie had taken their dinner at this place and had kindled a fire in a knot of wood, and it had been burning ever since. There was no danger of setting the woods on fire, and it was a pretty sight. 4BIO 150 1 Willie, Emily, and I rested here for a little while, but the rest of the party took their shovels and went on to examine portions of the land that they had not yet passed over....Around us were immense trees that had been cut down, and parts were taken out which could be used.... I cannot for a moment entertain the idea that land which can produce such large trees can be of a poor quality. I am sure that were the pains taken with this land, as is customary to take with land in Michigan, it would be in every way productive.--Letter 82, 1894. 4BIO 150 2 She had most likely read the negative report of Mr. A. H. Benson, the government fruit expert who had examined the land at the request of church leaders. He had declared it for the most part very poor, sour, sandy loam resting on yellow clay, or very poor swamp covered with different species of Melaleuca. According to him the whole of the land was sour, requiring liming and draining (DF 170, A. H. Benson, "Report of the Campbell Tract Near Morisset, N.S.W.," May 21, 1894; see also 4 WCW, pp. 410-412). 4BIO 150 3 It has been told that when Mr. Benson handed the report to a member of the committee he remarked that "if a bandicoot [a marsupial about the size of a rabbit] were to cross the tract of land he would find it necessary to carry his lunch with him." (See DF 170, "The Avondale School," WCW to F. C. Gilbert, December 22, 1921.) 4BIO 150 4 "While sitting on the log," Ellen White recorded, "my mind was actively planning what could be done.... I could see nothing discouraging in prospect of taking the land. But our party returned, and broke up my future faith-prospecting." She was escorted to some parts of the land, walking and resting and thinking. As the larger group came together near the boat landing, they brought encouraging reports of their findings. 4BIO 150 5 Wrote Ellen White: They came from their investigation with a much more favorable impression than they had hitherto received. They had found some excellent land, the best they had seen, and they 4BIO 151 5 thought it was a favorable spot for the location of the school. They had found a creek of fresh water, cold and sweet, the best they had ever tasted. On the whole, the day of prospecting had made them much more favorable to the place than they had hitherto been.--Letter 82, 1894. 4BIO 151 1 But night was drawing on, and the party returned down Dora Creek to the cottage by the light of the stars. As Ellen White pondered the work of the day there was one point that troubled her. She wrote: 4BIO 151 2 Everything about the place had impressed me favorably except the fact that we were far from the great thoroughfares of travel, and therefore would not have an opportunity of letting our light shine amid the moral darkness that covers our large cities like the pall of death. This seems the only objection that presents itself to my mind. But it would not be advisable to establish our school in any of our large cities.--Ibid. 4BIO 151 3 High-priced land they could not buy--this land was only $3 per acre. There were problems of having the school too close to the city, with its many temptations. All in all, Ellen White was well pleased with the prospects. 4BIO 151 4 Ellen White retired early, but the committee earnestly discussed their findings on into the night. There were diverse opinions, for there was considerable variation in different parts of the land, but the majority felt the enterprise could be made to succeed. Added to this was their observation of Mrs. White's confidence in the potentialities of the property. Late that autumn night, the committee voted to purchase the Brettville estate for $4,500. Special Evidence in the Healing of Elder McCullagh 4BIO 151 5 Although the vote had been taken to buy the acreage, it was felt that to be sure, another day should be spent in further investigation. On Thursday morning before leaving the little cottage at Dora Creek, they met for prayer to seek God's special guidance. As Ellen White prayed, she felt impressed to plead with God for some token, some special evidence, that would make certain to all present that they were moving in God's providence. 4BIO 152 1 In the group that morning was Elder McCullagh, who, afflicted with diseased lungs and throat, was losing ground physically. In writing to O. A. Olsen, she tells what took place: 4BIO 152 2 While we were all bowed in prayer, the Lord rolled upon me the burden of prayer for Brother McCullagh, that he should be blessed, strengthened, and healed. It was a most blessed season, and Brother McCullagh says the difficulty has been removed from his throat, and he has been gaining ever since.--Letter 57, 1894. 4BIO 152 3 McCullagh, speaking of it later, said that it seemed as though a shock of electricity went through his body. His coughing ceased and he soon regained his normal weight and strength. Thirty-four years later he was still living. 4BIO 152 4 The further examination of the property on that Thursday confirmed the conviction that they should move forward with plans for the establishment of the school on the Brettville estate. Report to the Foreign Mission Board 4BIO 152 5 In his report written June 10 to the Foreign Mission Board in Battle Creek, W. C. White describes the tract in considerable detail, filling four single-spaced typewritten pages: 4BIO 152 6 Much of the land in this section of the country is a clayey gravel with subsoil of shale or rock, or a coarse red sand with a subsoil of red clay. So much of it is of this character that the district is generally spoken against. There is much good land to be found in strips, and some most excellent soil in places.... We estimate two hundred acres fit for vegetables, two hundred fit for fruit, and two hundred good for dairying. The cost of clearing will vary considerably.--4 WCW, pp. 420-422. 4BIO 152 7 Twenty-five years earlier, land in the area had been cleared for agriculture, and orange and lemon orchards had been planted. But the settlers neglected their orchards and turned to the cutting of timber to supply the nearby mines. W. C. White reported: 4BIO 152 8 We have prayed most earnestly that if this was the wrong place, something would occur to indicate it, or to hedge up the way; and that if it was the right place, the way might be opened up. So far, everything moves most favorably.... We have signed a contract to buy the place, and have paid £25. At the end of this month, June 30, we are to pay £275, and then we have two years in which to pay the balance, with the privilege of paying all at any time.-- Ibid., 422, 423. Making a Beginning 4BIO 153 1 The first step was to find the funds with which to make the payment of £275 due on June 30. W. C. White reported to A. G. Daniells: 4BIO 153 2 On Thursday, June 28, I borrowed £150 from Brother Sherwin and £105 from the Australian Tract Society, and scraped up all there was in our house, and made payment of the £275 due on the first payment.-- Ibid., 488. 4BIO 153 3 Their solicitor (attorney) said the title was good. Two weeks later Mr. Lawrence, the church member who had come from Michigan, rented an old twelve-room hotel in Cooranbong, known as the Healey Hotel, and the furniture at the Bible school in Melbourne was sent for. Arrangements were made for surveying the land (6 WCW, p. 68). The last two weeks of August found quite a company of workers at Cooranbong. 4BIO 153 4 Ellen White was on the lookout for the manner in which the land in the Cooranbong area produced. There were excellent oranges and lemons, but during the depressed times these brought but small returns. Vegetables did well; they bought cauliflower for "a mere song," as she termed it, large bags full for eight or ten cents. At that price they purchased a large quantity and used it for horse and cow feed. 4BIO 153 5 She observed: "The people need to be educated as to how to raise fruit and grains." The letter to Edson and Emma continued: 4BIO 153 6 If we had several experienced farmers who would come to this country and work up the land and demonstrate what the land would yield, they would be doing grand missionary work for the people. At Melbourne, your Uncle Stephen Belden plowed a piece of land, and worked the soil thoroughly, and raised a most profitable crop of sweet corn for the school. Everyone told him not to undertake it, but he was determined to show them what could be done. He will come on the school land here, and carry out the same plan.--Letter 89a, 1894. 4BIO 154 1 As soon as it had been decided to purchase the Brettville estate for the school, a horse and cart were purchased in Sydney and dispatched to Cooranbong for the Lawrence family and visitors to use. Mr. Collins, a colporteur leader suffering some eye difficulty, and Jimmy Gregory collected provisions for three days and started out on the seventy-six-mile journey. At Cooranbong the rig proved very helpful. It was put to use by Ellen White and Emily and May while visiting Cooranbong in August. 4BIO 154 2 In describing her thoughts to Marian Davis, her close working companion, she exclaimed: 4BIO 154 3 The more I see the school property, the more I am amazed at the cheap price at which it was purchased.... I have planned what can be raised in different places. I have said, "Here can be a crop of alfalfa; there can be strawberries; here can be sweet corn and common corn; and this ground will raise good potatoes, while that will raise good fruit of all kinds." So in imagination I have all the different places in a flourishing condition.--Letter 14, 1894. 4BIO 154 4 Then Ellen White introduced an intriguing reference to special light on the matter presented to her "at different times": 4BIO 154 5 In the dream you have heard me relate, words were spoken of land which I was looking at, and after deep plowing and thorough cultivating, it brought forth a bountiful harvest. Having had this matter presented to me at different times, I am more than ever convinced that this is the right location for the school. Since I have been here for a few days and have had opportunity to investigate, I feel more sure than at my first visit that this is the right place. I think any [of the] land which I have seen would produce some kind of crop.--Ibid. The Furrow Story 4BIO 154 6 In 1898 she wrote specifically of an experience with which several were familiar: 4BIO 154 7 Before I visited Cooranbong, the Lord gave me a dream. In my dream I was taken to the land that was for sale in Cooranbong. Several of our brethren had been solicited to visit the land, and I dreamed that I was walking upon the ground. I came to a neat-cut furrow that had been plowed one quarter of a yard deep and two yards in length. Two of the brethren who had been acquainted with the rich soil of Iowa were standing before the furrow and saying, "This is not good land; the soil is not favorable." But One who has often spoken in counsel was present also, and He said, "False witness has been borne of this land." Then He described the properties of the different layers of earth. He explained the science of the soil, and said that this land was adapted to the growth of fruit and vegetables, and that if well worked it would produce its treasures for the benefit of man.... 4BIO 155 1 The next day we were on the cars, on our way to meet others who were investigating the land; and as I was afterward walking on the ground where the trees had been removed, lo, there was a furrow just as I had described it, and the men also who had criticized the appearance of the land. The words were spoken just as I had dreamed. [Note: Neither of the two Ellen G. White accounts of this experience fixes precisely the time of the dream and later the seeing of the furrow on the School Land. Nor do they pinpoint the exact location, except "close to where our school buildings now stand" (Letter 350, 1907). W. C. White penciled in on a copy of the account as given in Manuscript 62, 1898, the words, in parentheses, "the committee on their last visit." In 1921 he placed the event as following the ashfield camp meeting when "A large committee were sent up to give the land another careful examination" (DF 170, WCW to F.C. Gilbert, December 22, 1921). An inability to fix precisely the exact timing or point out the exact location cannot undercut the validity of the event. In 1958 the author was taken by Jack Radley, retired mission boat captain, to the approximate location of the furrow as pointed out to him by his father, john radley, of castle hill. The latter had seen it in connection with one of the inspection trips to cooranbong as the purchase of the estate was under consideration. Today a granite monument on the college grounds commemorates the furrow experience and reminds all of God's providence in the founding of the College.]--Manuscript 62, 1898. 4BIO 155 2 As she recounted the experience in a letter to Edson White some years later, she seemed to locate the finding of the furrow at a point in time not so early as her first visit to the property, but rather a little later when serious questions were raised by church leaders acquainted with the soil of Iowa, and the whole matter of the land at Cooranbong hung in the balance. In her dream she had seen the furrow as in an open space "close to where our school buildings now stand." She recounted finding the furrow this wise: 4BIO 156 1 When we came to Avondale to examine the estate, I went with the brethren to the tract of land. After a time we came to the place I had dreamed of, and there was the furrow that I had seen. The brethren looked at it in surprise. "How had it come there?" they asked. Then I told them the dream that I had had. 4BIO 156 2 "Well," they replied, "you can see that the soil is not good." "That," I answered, "was the testimony borne by the men in my dream, and that was given as the reason why we should not occupy the land. But One stood upon the upturned furrow, and said, 'False testimony has been borne concerning this soil. God can furnish a table in the wilderness.'"--Letter 350, 1907. Norfolk Villa, Prospect Street, In Granville 4BIO 156 3 When Ellen White and her traveling companions returned to Granville, it was to a different house. Per Ardua, the brick building they had moved into in late March on coming to New South Wales, was at the foot of a hill. It had low, rather small windows, and Ellen White became less pleased with it. On looking around in June, as winter came on, they found a large house, Norfolk Villa, on the top of a nearby hill in a neighborhood known as Harris Park. W. C. White described it as high, light, and dry, and planned more conveniently than where they had been living. It had ten rooms and rented for the same rate as the previous property, $5.00 a week. "It is ... real homelike," he said, with a "big dining room," which was a real comfort, for the whole family could gather (4 WCW, pp. 459, 489). 4BIO 156 4 Ellen White's tent was pitched as an extra bedroom for the many visitors who came and went (Letter 30a, 1894). The day after they were settled in the new home, July 9, Ellen White wrote to Edson: 4BIO 156 5 We are now in our new home. The house is the best we have ever lived in. It is two-story. I have the room above the parlor. Both parlor and chamber have large bay windows, and the scenery is very fine. Everything is nice and pleasant here, and it is more healthful.... 4BIO 156 6 I shall not write many letters now, but I shall endeavor to put all my time and powers in writing on the life of Christ. I have written very little on this book, and unless I do cut off and restrain my writing so largely for the papers, and letter writing, I shall never have strength to write the life of Christ.--Letter 133, 1894. Running a Free Hotel 4BIO 157 1 With the interest developing at Cooranbong, the White home was a sort of stopping-off place, rather like a free hotel, a situation to which they tried hard to adjust. 4BIO 157 2 She wrote of the heavy burden of entertaining. As preparations were being made to send off Jimmy Gregory and Mr. Collins with the horse and cart to Cooranbong, Ellen White wrote to Willie: 4BIO 157 3 We are supplying them with provisions for a three-day journey. We are expected to entertain all the saints who come and go, to shelter and feed all the horses, to provide provisions for all who go out, and to lunch all who come in. 4BIO 157 4 This would be all very well if it were only an occasional thing, but when it is continual, it is a great wear upon the housekeeper and upon those who do the work. They are continually tired and cannot get rested, and besides this, our purse will not always hold out so that we can keep a free hotel. 4BIO 157 5 She asked: But what can we do? We do not wish to say No, and yet the work of entertaining all who come is no light matter. Few understand or appreciate how taxing it can be; but if this is our way to help, we will do it cheerfully, and say Amen. 4BIO 157 6 But it is essential that we donate large sums of money to the work and that we lead out in benevolent enterprises.... Is it our duty also to keep a free hotel, and to carry these other burdens? May the Lord give us His wisdom and His blessing, is our most earnest prayer.--Letter 85, 1894. 4BIO 157 7 Within a few days Ellen White caught herself. She felt remorse and self-condemnation for complaining. Repenting, she bravely wrote: 4BIO 157 8 I begrudge nothing in the line of food or anything to make guests comfortable, and should there be a change made in the matter of entertaining, I should certainly feel the loss and regret it so much. So I lay that burden down as wholly unnecessary, and will entertain the children of God whenever it seems to be necessary.... I would not have it otherwise in entertaining, if I could. The Lord has made us stewards of His grace and of His blessings in temporal things, and while writing to Elder Loughborough a letter on this subject, my mind cleared wonderfully on these matters. No! I want not to hoard anything, and, God helping me, those who have embraced the truth and love God and keep His commandments shall not go hungry for food or naked for clothing if I know it.--Letter 135, 1894. New Home Is Better for W. C. White 4BIO 158 1 W. C. White, a widower whose growing girls were living at his home in Battle Creek, was driven as it were from pillar to post in his living accommodations. Forced to the strictest of economy by the shortage of means, he contented himself with a room in his mother's home. He traveled the ocean by steerage; took low-fare, slow trains when there was a choice; and as union president often typed his own letters and worked prodigiously. 4BIO 158 2 The new home offered some relief, for his room, which served also as his office, was large, light, and airy. He kept an observant eye on his mother and her welfare, and when at home made it a point to walk with her for a few minutes after breakfast or dinner. Of this he wrote on July 20: "She cannot walk far at a time, but it does her good to walk a little way," sometimes as much as around a block. To go much farther pained her hip (6 WCW, p. 69). Work at Cooranbong Brought to a Standstill 4BIO 158 3 In late August, as W. C. White, L. J. Rousseau, L. N. Lawrence, and others were at Cooranbong with the surveyor, tramping over the newly purchased land, two letters were handed to W. C. White, one from F. M. Wilcox, secretary of the Foreign Mission Board in Battle Creek, and the other from W. W. Prescott, educational secretary of the General Conference. White read them to Rousseau and Lawrence as they rested in the forest. The two letters carried the same message. The writers of each had just attended a meeting of the Foreign Mission Board at which W. C. White's letter of June 10, with his description of the land at Cooranbong, had been read. Each conveyed the same word, that the board felt, from the description of the land, it would be well to look for other property that was more promising, even if because of a higher price not more than forty acres could be secured. White called a halt to the work in progress, and the surveyor was sent back to Sydney (DF 170, "Report of the Proceedings of the Executive Committee of the Australasian Union Conference for the Year 1894": 6 WCW, pp. 126, 129). 4BIO 159 1 To Prescott, White wrote on September 3: As regards the land, we are acting upon the suggestion of the Mission Board, and have suspended all operations as far as we can. How this will affect our future progress and prospects, we cannot now conjecture. If it were an enterprise of our own, we might have many forebodings, but as we are servants of a King, and as He has power to make light from darkness, and to turn what looks to be failure into success, we shall wait and trust.--6 WCW, p. 126. 4BIO 159 2 Dreaded misgivings swept over W. C. White. He later described the circumstances in the report he prepared to present to the constituency at the camp meeting to be held at Ashfield, near Sydney. After noting the careful inspection of many properties and that there had been twenty-eight meetings of the committee on school location between January 23 and August 29, he reluctantly wrote: 4BIO 159 3 Letters were received from the secretary of the Foreign Mission Board and the educational secretary of the General Conference acknowledging receipt of the description of the place sent them by W. C. White and intimating their fears that the place was not suitable for our work. The same fears were felt to some extent by W.C. White, L. J. Rousseau, and [A. G.] Daniells; therefore, at a meeting held in Sydney, August 27, White, Daniells, McCullagh, Reekie, and Rousseau being present, the following resolution was adopted: 4BIO 159 4 Whereas, The Mission Board has expressed its doubts and cautions regarding our school location, therefore, 4BIO 159 5 Resolved, That we delay further proceedings at Cooranbong until we have time to consider the question of location.--DF 170, "Report of the Proceedings of the Executive Committee of the Australasian Union Conference for the Year 1894." 4BIO 160 1 Somewhat stunned, W. C. White found himself frequently humming the words "Wait, meekly wait, and murmur not" (6 WCW, p. 137), and threw himself into the search for what might be a more promising site for the school. To Ellen White also, the decision of the Foreign Mission Board was a blow, and she waited at Cooranbong for word on what action would be taken by the committee on school location to be held in Sydney, Monday, August 27. On that same day she wrote: 4BIO 160 2 The more I see the school property, the more I am amazed at the cheap price at which it has been purchased. When the board want to go back on this purchase, I pledge myself to secure the land. I will settle it with poor families; I will have missionary families come out from America and do the best kind of missionary work in educating the people as to how to till the soil and make it productive.--Manuscript 35, 1894. 4BIO 160 3 On Wednesday, August 29, Ellen White received a telegram calling for her to return to Sydney the next morning. Cutting her restful stay at Cooranbong short, she and her women helpers took the morning train, arriving at Sydney about noon. They were met by W. C. White, Daniells, Reekie, and Rousseau, and taken to the mission. Here, after refreshments, the news of the decision of the committee on Monday was broken to Ellen White. That evening she wrote in her diary of it: 4BIO 160 4 Brethren Rousseau and Daniells had propositions to lay before us that the land selected for the locating of the school was not as good land as we should have on which to erect buildings; we should be disappointed in the cultivation of the land; it was not rich enough to produce good crops, et cetera, et cetera. 4BIO 160 5 This was a surprising intelligence to us, and we could not view the matter in the same light. We knew we had evidence that the Lord had directed in the purchase of the land. They proposed searching still for land.... The land purchased was the best, as far as advantages were concerned. To go back on this and begin another search meant loss of time, expense in outlay of means, great anxiety and uneasiness, and delay in locating the school, putting us back one year. 4BIO 161 1 We could not see light in this. We thought of the children of Israel who inquired, Can God set a table in the wilderness? He did do this, and with God's blessing resting upon the school, the land will be blessed to produce good crops.... I knew from light given me we had made no mistake.--Manuscript 77, 1894. 4BIO 161 2 It was clear where her confidence lay, and this was a point that neither the committee in Australia nor the Foreign Mission Board in Battle Creek could put out of mind, yet their best judgment led them to look with misgivings on plans to build a college at Cooranbong. 4BIO 161 3 While to Ellen White the Brettville estate at Cooranbong was the right place, she knew that the final decision must be made by the men carrying the responsibility of leadership, and they must be sufficiently confident of their decision to see the plans through not only in favorable circumstances but also in the face of the most foreboding difficulties. 4BIO 161 4 The course now outlined seemed to her "very much like the work of the great adversary to block the way of advance, and to give to brethren easily tempted and critical the impression that God was not leading in the school enterprise. I believe this to be a hindrance that the Lord has nothing to do with. Oh, how my heart aches! I do not know what to do but to just rest in the Lord and wait patiently for Him."--Ibid. 4BIO 161 5 The decision to search further for land held, and the task was begun. Ellen White reluctantly joined the committee in inspecting some new sites. ------------------------Chapter 15--(1894) The Ashfield Camp Meeting in New South Wales 4BIO 162 1 So Successful had been the camp meeting held in the Melbourne suburb of Middle Brighton in early January that there was enthusiastic anticipation of a repeat performance in Sydney later in the year. G. B. Starr and Ellen G. White and her staff of workers had journeyed north from Melbourne in late March and, as noted, had very soon been drawn into following up interests in Sydney suburbs. Granville, with easy access to Sydney and a number of rail connections, had become somewhat of a center of evangelistic operations. But all eyes were on the coming camp meeting and the annual session of the Australian Conference that would accompany it in late October. 4BIO 162 2 The Sydney church, with eighty-five members, suffered somewhat from adverse and critical members. The Parramatta church, with a membership of ninety, had its own meetinghouse, one of the first in Australia, but was heavily in debt. At Kellyville there was a small but neat and debt-free meetinghouse, serving a church of twenty-four. 4BIO 162 3 The evangelistic meetings held in a tent at Seven Hills resulted in a congregation of forty, including children. As winter came on, they decided to build a simple, neat church to cost about $300. All members and ministerial workers contributed to this, and Ellen White gave liberally to make the building possible. She insisted, and all agreed, that it should be erected without debt. The elected building committee did good work, securing favorable concessions in purchasing materials, and getting donated labor from the members. (Letter 44, 1894). 4BIO 163 1 Sabbath and Sunday, September 15 and 16, were high days for this new church. Elder McCullagh explained why in an article in the Bible Echo: 4BIO 163 2 On Sabbath, September 15, we organized the church, with one elder, two deacons, and a clerk as officers. The blessing of God attended the word spoken, and all felt assured that the Lord set His seal to the work by the presence of His Holy Spirit. 4BIO 163 3 On Sunday the dedicatory services took place. In the morning Dr. Kellogg preached, presenting some practical truths to the edification of all. In the afternoon the special service of the day was held. Mrs. E. G. White spoke to a crowded house, with great energy and freedom. The word spoken was precious.--October 1, 1894. 4BIO 163 4 With a warm heart overflowing with joy and thankfulness Mrs. White looked on the earnest little flock as "babes in Christ." She wrote: 4BIO 163 5 If there is joy in the presence of the angels over one sinner that repenteth, we know that there is joy over these twenty precious souls who, one after another, have had the moral courage to decide to obey the truth. Now this little flock are babes in Christ, and need to be taught and led along, step by step, into faith and assurance; they need to be educated and trained to do the work of soldiers in the army of the Lord, and to bear hardness, that is, trials and oppositions, contempt and scorn, as good soldiers of Jesus Christ.--Letter 44, 1894. That very week she received from an energetic and successful literature evangelist in California, Walter Harper, a gift of $1,000 to aid in the work in Australia. She had written to him in July, a man with whom she was well acquainted, telling of the development of the work in what she termed "this region beyond." She pointed out that meetinghouses must be erected, a college founded, assistance must be given to students unable to meet school expenses, and Adventist families, destitute because of Sabbathkeeping, must be helped. She specifically mentioned that "a church must be built at Seven Hills, and we must have means." She asked, "If in the providence of God you have means, will you help the truth to 4BIO 163 6 advance in this country?"--Letter 30a, 1894. 4BIO 164 1 This he did, and in her letter expressing her gratitude for the liberal gift she wrote: 4BIO 164 2 If the Lord has made you a successful canvasser, and by this means you can not only obtain your livelihood but at the same time impart light to others, you have much for which to be thankful. I am thankful you are trading on your Lord's goods, and putting out your money to usury, in order that you may double your entrusted talent.--Letter 31, 1894. Another Sunday-Work Arrest 4BIO 164 3 Then came the Shannon case, which was given wide publicity in some of the Sydney newspapers. One carried the headline "Sunday-Labor Prosecution--'Two Hours in the Stocks.'" A. G. Daniells opened his front-page article in the Bible Echo: 4BIO 164 4 After an interval of three months and one day, the Seventh-day Adventists have again been brought prominently before the people of Australia. Again one of their members has been summoned to court, prosecuted, fined, and sentenced to the stocks for working on Sunday.--August 20, 1894. 4BIO 164 5 Ellen White gave the details in a letter to S. N. Haskell: We are in the midst of stirring times just now. Brother Shannon, who lives in Sydney, has been arrested and prosecuted for working on Sunday. He owns houses, and builds houses. He is a stonemason, and in an out-of-the-way place was stirring up some mortar, in a quiet way that could offend no one, on Sunday, July 29. It seems that spies were watching him, and he was reported to the officers, and arrested. A fine was imposed in accordance with the law made by Charles II, and it was required that he either pay the fine or submit to confinement for two hours in the stocks. 4BIO 164 6 Elder McCullagh and several other brethren were present at the trial. My secretary, Sister Emily Campbell, was also present to take shorthand notes of the proceedings.... The authorities of Sydney find that they have an elephant on their hands, and they are at a loss to know what to do in this affair. They do not covet the record that it would give them in carrying out a punishment invented under the profligate rule of Charles II.--Letter 30, 1894. 4BIO 165 1 Then she told of how, after McCullagh conversed with the magistrate and the officers in the courtroom, one of the officers left the room saying that "if that man kept on talking, he would convert them all." Judicial officers in high places in the colony, embarrassed by the whole affair, found that an error had been made in imposing the fine (which Shannon had refused to pay, calling for the stocks). He had been sentenced to pay two shillings six pence when the law on the statute books called for five shillings. On this technicality the magistrates called for a remission of sentence under the two-hundred-year-old law. 4BIO 165 2 In the meantime Daniells had hastened from Melbourne to Sydney to fill speaking appointments in two halls. "Just now," wrote Ellen White, "there is a wonderful stir in Sydney." 4BIO 165 3 This prosecution has awakened an intense interest. The authorities are collecting the statements that were made in regard to the persecution of the Firth brothers in Parramatta, and they say that they will present these things to the next parliament, and work for the repeal of that miserable old law. [Note: Consideration was being given at this time to the formation of the federal commonwealth of australia, binding the several colonies together. With regard to a proposed constitution, Seventh-day Adventists pressed in with public meetings calling for religious liberty, and with petitions calling for total separation of Church and State. When a constitution was finally adopted in 1898, it contained clause 116, which read: "the commonwealth shall not make any law for establishing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the commonwealth." The thirty-eight thousand signatures gathered by Seventh-day Adventists in victoria wielded an influence at the propitious time.--See Milton R. Hook, "the avondale school and adventist educational goals, 1894-1900," pp. 24-26.]--Ibid. 4BIO 165 4 Issues of the Bible Echo carried reports from time to time of religious persecution elsewhere. Adventists in Tennessee and Georgia were imprisoned for violation of antiquated Sunday laws. H. P. Holser, in Basel, Switzerland, was arrested, fined, and imprisoned for allowing the operation of the publishing house on Sunday (see The Bible Echo, November 26; December 10 and 24, 1894). In one way or another, the work and doctrines of Seventh-day Adventists were coming before the general public. 4BIO 166 1 On September 10 the Bible Echo carried an announcement that the Australian camp meeting for 1894 would be held at Sydney, October 18-30; there would also be a ten-day workers' meeting preceding the camp. The land selected was a five-acre grassy plot in Ashfield, five miles from the Sydney General Post Office. 4BIO 166 2 To advertise the evangelistic meetings, which was a new thing for that area, a special camp meeting issue of the Bible Echo, dated October 15, was published. During the workers' meeting twenty young people distributed it to the homes in the various suburbs of Sydney. As they called on people, they gave a hearty invitation to attend the camp meeting and sold copies of the Echo. Some eight thousand copies were sold, and another eight thousand copies of the special cover, carrying an advertisement of the coming meeting, were given away. 4BIO 166 3 Articles in the Bible Echo urged attendance of church members. In the September 17 issue, A. G. Daniells, conference president--one local conference at that time took in all of Australia--pointed out to believers, many of them new church members: 4BIO 166 4 There are many reasons why this meeting should be held, and why we may look for most excellent results. 4BIO 166 5 When God established His people Israel in the land of Canaan, He knew the temptations that would be brought to bear upon them, and as one of the safeguards against their being led into apostasy, He established three annual gatherings at which they were to meet together for praise and worship, to recount His mercies and His deliverances, and to encourage one another in the way of obedience.... 4BIO 166 6 There are many educational advantages to be enjoyed at these general convocations, which to those persons who wish to become laborers with God in the work of uplifting fallen humanity will be of inestimable value.... 4BIO 166 7 Therefore we say to our brethren, Prepare for the camp meeting; begin at once; work in faith, and let as large a number as possible receive its benefits. 4BIO 166 8 As church members came in on Friday, October 19, they found more than fifty white canvas family tents among and under the shade trees. There were sixty-two by the end of the first week. The tents were arranged in rows, with streets named after the Reformers, as was often done in America. The large pavilion would seat between six hundred and eight hundred persons. 4BIO 167 1 The opening meeting was held on Friday night with a discourse from J. M. Cole, recently come from Norfolk Island. Sabbath morning there were 125 adults in the senior Sabbath school. These were quickly grouped into twenty-one classes. 4BIO 167 2 A. G. Daniells spoke Sabbath morning, reading as his text, "Draw nigh to God, and he will draw nigh to you" (James 4:8). In the afternoon Ellen White spoke. Far from boasting or calling attention to herself, but ever eager to know whether her ministry was effective, she wrote of her observation to O. A. Olsen concerning this Sabbath-afternoon meeting: 4BIO 167 3 One man whose hair is white with age said, "I never heard such preaching as that woman gave us since I was born into the world. These people make Christ the complete center and system of truth."--Letter 56, 1894. 4BIO 167 4 A large sign over the entrance to the enclosed grounds read, "Whosoever Will, Let Him Come" (Manuscript 1, 1895). In response to the advertising, Sabbath afternoon the attendance began to accelerate, and Ellen White reported to Olsen: 4BIO 167 5 On Sunday we had an immense congregation. The large tent was full, there was a wall of people on the outside, and the carriages filled with people in the street. The tents are a great surprise and curiosity to the people, and indeed, these white cotton houses interspersed among the green trees are a beautiful sight.--Letter 56, 1894. 4BIO 167 6 Fully a thousand were present as the afternoon discourse began, and, reported W. C. White, "before its close there were upwards of two thousand on the ground." He too noted the drawing features of the experience unique to so many: 4BIO 167 7 Although many had apparently come from feelings of curiosity, the greater part of this multitude gathered in and about the large tent and listened attentively to Mrs. White as she presented the love of God and its effect upon the heart and character.--The Bible Echo, November 5, 1894. 4BIO 168 1 The total conference membership throughout Australia was 872; 170 of these were camping on the grounds. Ministerial workers watched with deep interest the size of the crowds attending the weekend and evening meetings. W. C. White reported at midcamp: 4BIO 168 2 The evening meetings have been well attended. The large pavilion, which will accommodate from six to eight hundred persons, is filled every night, and sometimes there are two or three hundred standing outside.--Ibid. 4BIO 168 3 In her diary Ellen White put it this way: On Saturday and Sunday, and during the evenings of the week, the grounds were thronged with interested spectators. The people listened in rapt attention to discourses on the coming of Christ, spiritualism, theosophy, the third angel's message, the love of God, temperance, practical godliness, and themes especially related to our time."--Manuscript 1, 1895. 4BIO 168 4 She listed the principal speakers as Pastors Corliss, Daniells, Cole, Colcord, Hare, Baker, and herself. The Friday-Morning Workers' Meeting 4BIO 168 5 But not all was well, and Ellen White sensed this from the first. From observation and from special insights divinely revealed, she understood the nature of the trouble. True, they had beautiful grounds well laid out; they had the best speakers who could be brought together; they had crowds of people exceeding in number their fondest hopes; but there were deep-seated problems not visible to the throngs on the grounds. Jealousies existed between key workers at the camp, and a spirit of criticism prevailed. Sunday night, in vision, she seemed to be laboring with them, "speaking to them under the influence of the Spirit of God, and pointing out the necessity of earnest work in our own individual cases if we would have the deep moving of the Spirit of God in our midst" (Manuscript 41, 1894). What took place Friday morning she reported in several letters and in her diary: 4BIO 168 6 This morning my work was in the large tent. The enemy seemed determined that I should not bear my testimony; there was not much vitality in the atmosphere, but I thought I would try. I was so faint that I had to return to my room. I took a little nourishment and again went to the tent, but could not remain. 4BIO 169 1 I then felt that Satan was trying to hinder me, and I went the third time, and the Lord gave me power to bear a decided testimony to those assembled, especially to the ministers. Then there was a break, and a good social meeting followed. 4BIO 169 2 I had directed that the horse and phaeton should be ready for me to ride after breakfast, but Willie was so anxious that I should attend the ministers' meeting that I did so. 4BIO 169 3 The power of the Holy Spirit came upon me, and I gave a decided testimony of reproof because of the lack of love and sympathy and courtesy toward brethren in the ministry. These feelings are positively forbidden by our Saviour.... 4BIO 169 4 There is a sad dearth of real courtesy, sympathy, and tender regard and confidence. I presented these things, and the Lord helped me.--Letter 42, 1894. 4BIO 169 5 Writing further of the experience, she related: After breakfast I met with the ministers in the reception tent, and bore them a decided testimony, addressing them by name. I spoke to Brother A in regard to his treatment of his brother ministers. Brother A confessed in a very tender spirit to Brother B, and Brother B confessed that he had not had that love and tender regard for his brethren that he should have had.... 4BIO 169 6 With tears they clasped each other's hands. The Spirit of the Lord came into the meeting, and the hearts of all melted down. From this time there was altogether a purer and more holy atmosphere in our meetings.--Manuscript 41, 1894. 4BIO 169 7 Ellen White's references to the meetings from day to day witness to the fruitfulness of that agonizing Friday-morning session. That afternoon she reported that "Elder Corliss spoke with great power."--Ibid. There was an altar call, and seventy-five responded; twelve decided to be baptized. Favorable Impressions 4BIO 169 8 The many visitors who came onto the grounds were very favorably impressed, and expressed their appreciation of the reception tent and the dining tent, with the oilcloth-covered tables set attractively. The cleanliness and order, and the taste in arrangements, added relish to the good meals served. The book tent also attracted many who visited the camp meeting. 4BIO 170 1 Those on the grounds felt that there was more than one way to witness. Observed Ellen White: 4BIO 170 2 Some of the campers brought their cookstoves and had their tents so arranged that in passing by, one could see the neatly and bountifully set tables, the white beds, and attractive sitting rooms. Those who tented upon the ground were certainly comfortable in their tents.--Manuscript 1, 1895. 4BIO 170 3 In the same manuscript she wrote of the camp meeting near its close: The man who has brought the lumber which we have used on the ground has favored us in every possible way. He has attended the meetings and is now convinced of the truth. He is a local minister, and he says that he has tried to get the Ashfield people to attend church, but he could not persuade them to do so. The very people for whom he has been anxious are now attending our meetings, and you could not get them to remain away. Several are under deep conviction, and the interest grows. In conversation with him, Brother Corliss told him that we designed moving the tent to another locality. He remarked that he himself and many others would be sorry to see the tent moved. He also said, "I am with you, for you have the truth." 4BIO 170 4 A good press was given to the meetings, as reported in the Bible Echo: 4BIO 170 5 Many papers in Sydney, in other parts of New South Wales, and even in other colonies, freely opened their columns to reports of the camp meeting at Ashfield, New South Wales. 4BIO 170 6 Two influential and leading papers in Sydney, the Town and Country Journal and the Sydney Mail, used cuts of the campground in connection with the reports.--November 19, 1894. 4BIO 170 7 Ellen White reported on another interesting development: Last Friday the Baptists, of their own accord, offered our ministers the use of the baptistry of their church, and they wished to have a discourse preached upon baptism to their church members. The favor was accepted, and sixteen believers went forward in baptism. The Baptists say it was the most perfectly conducted service they ever witnessed.--Letter 43, 1894. 4BIO 171 1 During the camp meeting Ellen White spoke eight times to the congregations in the large tent (Ibid.). She also attended and participated in almost all the early-morning devotional meetings, in which she on two occasions read from manuscript prepared there on the grounds on the subject of education. Business Meetings of the Australian Conference 4BIO 171 2 Throughout the week business meetings of the conference were held in the mornings, with various departments of the work given time for reports, discussions, and plans. Officers were elected for the ensuing year. A. G. Daniells was reelected president of the Australian Conference. Among the actions taken were two relating to the school. They were just in the midst of the period of uncertainty over its location, and the resolutions lacked precision and force: 4BIO 171 3 Whereas, Our educational work is of great importance, and 4BIO 171 4 Whereas, We believe a school for the education of workers, and especially of our young people in the colonies, should be maintained, and properly and permanently located, therefore-- 4BIO 171 5 Resolved, That we hereby express regret should there be any unnecessary delay in permanently locating the school, and erecting buildings in harmony with the action taken by the union conference last January. And further-- 4BIO 171 6 Resolved, That we approve of the school's being located in a rural district away from the large cities.--The Bible Echo, November 12, 1894. The Last Public Service 4BIO 171 7 After a second week of good meetings, the Ashfield camp meeting came to a triumphant close on Sunday with 2,500 people present. Ellen White describes the climaxing service: 4BIO 171 8 The last public service, on Sunday evening, was one long to be remembered. The night was a beautiful one. The walls of the large tent were raised, and extra seats were placed around the outside, yet a large crowd was left standing. Elder Corliss preached upon the glorious appearing of our Lord, and it was just the discourse for the occasion. 4BIO 172 1 The Spirit and power of God were manifested through the human agent. At times the whole congregation was held as if spellbound. Truly many had an opportunity of hearing things strange to them. Yet these were old truths, but placed before the hearers with freshness and power the hearers had never known before.--DF 28a, "Experiences in Australia," p. 789g. Post-Camp Meeting Evangelistic Meetings 4BIO 172 2 Interest was high when the camp meeting closed. Many requested that the services should not close, so it was decided to move the tent to another location, about a mile distant but with rail connections more convenient to several of the suburbs of Sydney. Corliss and McCullagh were commissioned to continue with meetings nightly; these were well attended. Other workers were drawn in to visit the people in their homes and conduct Bible readings (The Bible Echo, December 3, 1894). 4BIO 172 3 As various individuals took their stand for the Sabbath, the ire of the Protestant ministers, particularly Wesleyan and Church of England, was stirred up. Ellen White wrote of it: 4BIO 172 4 Most bitter opposition has been manifested, and the ministers put forth an organized effort to visit every family. They were in possession of Canright's books, [Books written by D. M. Canright, an apostate Seventh-day Adventist Minister.] and used them to the utmost to turn away the ears of the people from the truth. There was a meeting appointed, and one of their ministers thought that he had exploded the truth concerning the Sabbath. Our brethren were present to take notes. 4BIO 172 5 Another meeting was appointed in which the ministers, church officials, and those who were troubled over the Sabbath question were invited to assemble.... The ministers were ridiculing passages from the Bible which had a bearing on the subject.... Brother McCullagh asked if he might speak a few words, and permission was granted. He gave the true interpretation of the Scriptures which they had garbled. 4BIO 173 1 Then a man by the name of Picton, a Campbellite minister, who was a trained debater, and according to his own opinion, a man of intellectual superiority, challenged our people to meet him in debate on the Sabbath question. We felt very sorry to enter into a discussion on this matter, for generally it leaves an excited state of feeling, but there was no evading the matter. The man boasted that he would wipe out the Seventh-day Adventists, and as God would be dishonored if this proud, boasting Goliath was left to defy Israel, the terms of the debate were agreed upon.--Letter 123, 1894. The Debate on the Sabbath Question 4BIO 173 2 According to the terms agreed upon, six nights would be given to the debate, beginning December 11 and closing December 19. J. O. Corliss would represent Seventh-day Adventists; Mr. Picton, the Protestant churches. Each speaker would have a half-hour to speak on each evening. There was to be no applause. The debate would take place in the Wesleyan church (The Bible Echo, December 17, 1894). 4BIO 173 3 Ellen White was intensely interested in what was to take place, for when the debate was proposed she was given in vision a preview, together with potential hazards. She described Corliss as "an excellent teacher," able to make things "very plain and interesting," a man able to speak with "power and great clearness" (Letters 39, 1895; 130, 1894). She had been acquainted with him since his boyhood days. She knew him also to be a man of quick temper, high self-esteem, and with a proclivity to lash out at an opponent or supposed opponent. Her great concern was that he should put his full dependence on the Lord and speak with great discretion. 4BIO 173 4 She hastened off an earnest letter warning Corliss that if he were not constantly on guard, making Christ his strength, he would reveal the natural temperament of J. O. Corliss. She urged him to keep in mind that the universe of heaven composed his audience (Letter 130, 1894). "Your only safety," she urged, "is in joining yourself to Jesus and keeping close to His side."--Letter 21a, 1895. 4BIO 173 5 She recounted how Jesus met opposition with "It is written." With a grateful heart Corliss accepted the message of caution. Much time was spent in earnest prayer for God's special blessing on his work and that truth might conquer. After the second evening of the debate Ellen White reported: 4BIO 174 1 The Lord has used Elder Corliss.... He has spoken with power and great clearness. Truth is indeed bearing away the victory, and light is shining upon many minds.--Letter 130, 1894. 4BIO 174 2 The debater is a clear, moderate-spoken man, but he has arguments weak as weakness itself. I felt and still do feel that much is at stake, depending upon the result of this debate.--Ibid. 4BIO 174 3 Some days later she added: The discussion lasted six nights. Much prayer was offered to God during this time, and the Lord manifested His special grace and power in presentation of the truth. Error appeared weakness; the truth, strength.--Ibid. 4BIO 174 4 Midway in the debate the interest was such that the discussion was moved to a large hall, which was well filled every evening. The minister of the Wesleyan church and Elder McCullagh sat on the stand together with the chairman of the meeting and the two speakers in the debate. Describing Corliss' presentation, Ellen White wrote to Edson: 4BIO 174 5 He [Corliss] went through the discussion trusting in God, not relying upon himself, and the truth was not dishonored in his hands. The man stood before the people as if bathed in the bright beams of the Sun of Righteousness. He was dignified because he was conscious of the fact that he was the mouthpiece for God. 4BIO 174 6 As she continued, she gave a word picture of changing attitudes on the part of the listeners: 4BIO 174 7 As the debate continued night after night, the minds of the majority of the people were turned in favor of the truth. There were some who allowed prejudice to control them to such an extent that they would not acknowledge truth even though it was as plain as noonday. 4BIO 174 8 Time and again the chairman had to call the meeting to order as Brother Corliss showed up the inconsistency of Mr. Picton's arguments, for they were so delighted with the keen, cutting truth that they could not restrain the demonstration of their pleasure. These demonstrations on the part of the people in behalf of the truth made the opposing party feel rather crestfallen, and they insisted that the chairman should hold the meeting to the rules of the debate.... 4BIO 175 1 All through the debate Brother Corliss kept insisting that his opponent should produce a text in favor of Sundaykeeping, for the question of the debate was "Do the Scriptures teach that Christians should observe the first day of the week as the Sabbath day?"--Letter 123, 1894. 4BIO 175 2 The debate ended with Elder Corliss exhorting the people, arraigning them before the judgment bar where all would be called to give an account of the way in which they had improved their opportunities and valued their privileges. So impressed was the audience with the outcome of the discussion that they could not be restrained from thunderous applause, and the chairman commented that aside from the spiritual benefits of the discussion, they had enjoyed a rare intellectual treat. 4BIO 175 3 As she recounted the experience, Ellen White reported to Edson: They did not take an expression of decision on the merits of the debate; but the applause showed that their sympathies were on the side of the truth.--Ibid. 4BIO 175 4 And in a final word she wrote: "As a general thing, a debate kills the interest, but in this case it has not had such an effect. There is still a good attendance at the tent, and about twenty-seven persons have signed the covenant, and there are about twenty more who are keeping the Sabbath that have not yet joined the church.... We hope for a good church in Ashfield." ------------------------Chapter 16--(1894-1895) "Is There Not a God in Israel?" 4BIO 176 1 The Ashfield camp meeting closed November 5, 1894, with no decisive action concerning the location of the school. This was most disheartening. From the light given to her there was no question in the mind of Ellen White that the estate at Cooranbong was the place, but several members of the locating committee hesitated and questioned. They battled in their minds between their understanding of Ellen White's clear convictions and their judgments supported by adverse soil reports rendered by the government agricultural experts. 4BIO 176 2 Sunday morning, November 4, the last full day of the camp meeting, Ellen White was certain the time had come for action. That day she wrote, in part: 4BIO 176 3 This morning as I awoke I was repeating these words to my son Willie: 4BIO 176 4 "Be careful that you do not show any distrust of God in your decisions concerning the land upon which our school should be located. God is your Counselor, and we are always in danger of showing distrust of God when we seek the advice and counsel of men who do not make God their trust, and who are so devoid of wisdom that they do not recognize God as infinite in wisdom. We are to acknowledge God in all our councils. When we ask Him concerning anything, we are to believe that we receive the things we ask of Him. 4BIO 176 5 "If you depend upon men who do not love and fear God, who do not obey His commandments, you will surely be brought into very difficult places. Those who are not connected with God are connected with the enemy of God, and the enemy will work through them to lead us into false paths. We do not honor God when we go aside to inquire of the god of Ekron."--Manuscript 1, 1895. 4BIO 177 1 In harmony with these deep impressions, Ellen White summoned W. C. White, chairman of the locating committee, and A. G. Daniells. In most earnest tones she demanded of them: "Is there not a God in Israel, that ye have turned to the god of Ekron?"--As told to the author by W. C. White. 4BIO 177 2 The records available seem to indicate that the committee planned to return to Cooranbong to take another look at the Brettville estate. Monday, November 5, she addressed a letter to those who would be going: Dear Brethren, 4BIO 177 3 As you go to Dora Creek, my prayers shall follow you. This is an important mission, and angels of God will accompany you. We are to watch and pray and believe and trust in God and look to Him every moment. Satan is watching to communicate to you through men those things which will not be in harmony with the mind and will and work of God. Only believe. Pray in faith as did Elijah. Let prayer be the breath of the soul. Where will God direct to locate the school? "The effectual fervent prayer of a righteous man availeth much."--Letter 154, 1894. 4BIO 177 4 In the meantime, however, members of the Foreign Mission Board found it difficult to put out of their minds their knowledge of the fact that Ellen White, with the light given her of God, was firm in the conviction that the Brettville estate at Cooranbong was the place for the school. By formal action they removed their objection to plans to establish the college there. Word to this effect brought courage to the committee on school location in Australia. On November 20, the Australian Union Conference committee took the following action: 4BIO 177 5 Whereas, The Foreign Mission Board has withdrawn its objections to our locating the Australasian Bible School in the Brettville estate at Cooranbong, and ... 4BIO 177 6 Whereas, We believe that the Brettville estate can be made a suitable place for our proposed school.... 4BIO 178 1 Resolved, That we proceed to the establishment of the Australasian Bible School on the said Brettville estate.--Minutes of the Australasian Union Conference, November 20, 1894, in 5 WCW, p. 197. Canning Time at the White Home 4BIO 178 2 When Ellen White returned from the campground to Norfolk Villa, in Granville, flowers were blooming in all their glory, and the fruit season was coming on. When they had moved to New South Wales ten months earlier, it was near the end of the fruit season. They had to gather odds and ends of everything they could find to get them through the winter. It took some doing to feed a family of a dozen or fifteen adults, with two to four visitors nearly every day. Now as the fruit came on, they prepared to move into a heavy canning program. On Thursday, December 20, as she wrote to Edson and Emma she gave a little insight into the involvements: 4BIO 178 3 Well, we are now in the midst of fruit canning. We have canned one hundred quarts of peaches and have a case more to can. Emily and I rode out five miles in the country and ordered twelve cases of peaches, one dollar a case. A case holds about one bushel. The ones we canned are the strawberry peach, called the day peach here.... 4BIO 178 4 Emily has canned fifty-six quarts today of apricots, and we have twelve cases yet to can. We did have such a dearth of anything in the line of fruit desirable, that we are putting in a good supply.--Letter 124, 1894. 4BIO 178 5 A month later she could report, "We have canned no less than three hundred quarts, and no less than one hundred more will be canned"--some from the peach trees in their little orchard. She commented, "If I continue to keep open a free hotel, I must make provision for the same."--Letter 118, 1895. She reveled in the fruit in the Sydney area, especially the peaches and the grapes. Correspondence with Joshua V. Himes 4BIO 178 6 Ellen White continued to meet with the new companies of believers, entertaining those who came to her home. And of course, she kept busy with her heavy correspondence. One letter, written January 17, was addressed to Joshua V. Himes, who in the early 1840s worked closely with William Miller in the Great Second Advent Awakening. Himes was now 89 years of age and at the Battle Creek Sanitarium for treatment of a cancer of his cheek. In attending an evening meeting in the Battle Creek Tabernacle in mid-September, he heard the reading of several letters from Ellen White in which she gave a little report of the work in Australia and made an appeal for financial assistance. The next day he took his pen and wrote to her, recounting briefly some of his experience. "It is more than twenty years," he wrote, "since I met you and James in the Sanitarium and had our last conversation on the Adventist movement." He reported that he had returned to the church affiliation of his childhood, Protestant Episcopal, and was serving as a deacon of St. Andrews church in Elk Point, South Dakota, where he had ministered for fifteen years. He wrote: 4BIO 179 1 I preach the Advent as being near, without a definite time, and I believe it. I do not look far into the future of the present dispensation. You and your associates have done a great work since 1844, and still go on.... Well, I finished my work really in 1844, with Father Miller. After that, what I did at most was to give comfort to the scattered flock.... 4BIO 179 2 God bless, and guide you to the end. I enclose five dollars for your own use. Truly in Christ, J. V. Himes.--September 12, 1894. 4BIO 179 3 Ellen White may have hastened off to Himes a handwritten note thanking him for his letter and the gift, but the typewritten file contains no record. However, Himes wrote her a second letter on November 7, reporting that under Dr. Kellogg's care he was improving in health and hoped soon to be able to return home cured. The believers in Battle Creek had many warmhearted conversations with him concerning the Advent movement, with which he had been so intimately connected. In this letter he wrote: 4BIO 179 4 My visit here has been very pleasant and I hope a blessing to the waiting ones. You know my mission ended in 1844. I did my work faithfully, and have waited faithfully for the Advent and still wait in hope. 4BIO 179 5 You have your mission with which I have no right to interfere. 4BIO 180 1 He appended a postscript in which he mentioned a second gift of $40, money he had raised in Battle Creek for the work in Australia. 4BIO 180 2 To this Ellen White responded on January 17, 1895: My Brother in Christ Jesus, 4BIO 180 3 I received your donation of $40. In the name of our Redeemer I thank you. Be assured we shall invest this money in the best possible way to accomplish the most good for the salvation of souls.... It costs money to raise the standard of truth in the "regions beyond." ... We are working upon missionary soil in the most economical manner to make a little means go as far as possible, but the treasury is often drained in order to supply the necessities of the workers. 4BIO 180 4 The spirited participation evidenced by your donation for this field has rejoiced my heart, for it testifies that you have not lost the missionary spirit which prompted you first to give yourself to the work and then to give your means to the Lord to proclaim the first and second angels' messages in their time and order to the world. This is a great gratification to me, for it bears an honorable testimony that your heart is still in the work; I see the proof of your love to the Lord Jesus Christ in your freewill offering for this "region beyond."--Letter 31a, 1895. 4BIO 180 5 The Battle Creek Sanitarium nurse, Mrs. Austin, who attended Himes at the Sanitarium and reported his death, wrote to Ellen White that he treasured dearly her letter and often said that the work being done by Seventh-day Adventists "was but the continuation of the work he and Father Miller had begun," and if he were 25 years younger, he would take hold with the Seventh-day Adventist Church and do what he could (undated letter attached to J. V. Himes's letter). The Visit from Mother Wessels and Her Family 4BIO 180 6 The visit of members of the Wessels family of South Africa in late December brought joy to Ellen White's heart. There were Mother Wessels, with whom she had had some correspondence; two sons, Daniel and Andrew, ages 16 and 14; and her daughter Annie along with Annie's husband, Harmon Lindsay, and their 4-month-old child (7 WCW, pp. 105, 106). The family were on a one-year around-the-world trip, timed to give opportunity to attend the 1895 General Conference session to be held in Battle Creek. 4BIO 181 1 The women in the White home were in the midst of canning when Mother Wessels and the family reached Norfolk Villa. Writing of their entertainment, Ellen White declared, "I am glad that I can present the party from Africa plenty of fruit, and plenty of good vegetables fresh from the gardens."--Letter 124, 1894. 4BIO 181 2 "It was our good fortune," wrote W. C. White, "that Mother had a large house, so that we could entertain them all, and we enjoyed the visit immensely."--7 WCW, p. 98. Ellen White noted,"They are very social and enjoy company very much."--Letter 124, 1894. After spending a few days in the White home, they were persuaded to go up to Cooranbong to see the school property, spending a day or two there. White describes the fruitage of that visit: 4BIO 181 3 They were much pleased with many features of the place and after inquiring into our financial situation, Brother and Sister Lindsay gave us £1,000 [$5,000] toward the enterprise. This was accepted with thanksgiving, knowing that it was providential, and especially as it came at a time when we needed some encouragement.--7 WCW, p. 186. 4BIO 181 4 W. C. White averred that the gift was "wholly unsolicited on our part," and commented, "They saw our needs, and gave according to the liberality of their hearts."-- Ibid., 99. Tuesday, January 8, the Wessels family sailed from Australian shores to Tasmania, New Zealand, and points east, seemingly carrying with them "very pleasant thoughts" (Ibid., 98). Developments at Cooranbong 4BIO 181 5 Arrangements had been made by the Foreign Mission Board for a builder, W. C. Sisley, who had been giving counsel on the erection of denominational buildings in England, Denmark, Germany, and South Africa, to spend a little time in Australia working with the brethren in the drawing of plans for school buildings and estimating their cost. He came with the Wessels (The Bible Echo, December 24, 1894) and threw himself wholeheartedly into the challenge of the task. He worked in Melbourne for nearly a week with Adventist builders called from Tasmania and Adelaide, and then he went up to Cooranbong to assist in getting things started there. 4BIO 182 1 In the meantime, Ellen White, sensing the need for rest and a change, decided to go up to Cooranbong for a somewhat extended visit. She hoped to ride around the country in the two-wheeled trap and, having two boats available, to row on the water and see the lake, which she understood to be "very beautiful" (Letter 130, 1895). She took with her May Lacey, her new traveling companion and assistant, and Maude Camp, her cook. She was eager that both these young women receive the benefit of instruction in dressmaking from Mrs. Rousseau. Maude, who was unable to continue to carry the heavy load in the White kitchen, was eager to gain new skills, and May would find a knowledge of sewing to be most useful. 4BIO 182 2 A few weeks before, May Walling had been sent back to America to be on hand if the Walling lawsuit were pushed. W. C. White encouraged his mother to bring May Lacey, whom he had met at the Bible school in Melbourne, into the home in May Walling's place. "I have employed her," wrote Ellen White to Edson while she was at Cooranbong, "and she fills the bill nicely." She commented: 4BIO 182 3 I soon learned why Willie was anxious for May Lacey. He loved her, and she seems more like Mary White, our buried treasure, than anyone he had met, but I had not the slightest thought when she came to my home.... You will have a new sister in a few months, if her father gives his consent. She is a treasure. I am glad indeed for Willie, for he has not had a very happy, pleasant life since the death of Mary.--Letter 117, 1895. 4BIO 182 4 The visit to Cooranbong, aimed largely at affording some change and rest for Ellen White, was cut short by constant rains and threatened floods. So, taking Mrs. Rousseau with them, they started back to Sydney on Tuesday morning, January 22. The Baptism at a Lake 4BIO 182 5 With the progress of the evangelistic work in the Sydney area, there were baptisms, many of them. The first two, resulting from work in the tent in Ashfield, had been conducted in the Baptist church at their invitation. But when some of their key members were rebaptized into the Seventh-day Adventist Church, a tender point was reached, and this privilege was cut off. Ellen White saw it as a blessing and witnessed a baptism of twenty at a lake, attended by about two hundred persons (Manuscript 60, 1895). Books for New Believers 4BIO 183 1 She wanted to do all she could to bring stability to the experience of the new believers. She sent to the Echo office for a good supply of her books to give to the destitute, determined to supply those who wanted to read but could not buy. "The reading matter treating on present truth," she said, "the people must have."--Manuscript 59, 1895. Reaching out further, she wrote to Lucinda Hall in Battle Creek, asking for bound papers and also books, specified by titles that she could lend or give away (Letter 160, 1895). 4BIO 183 2 The aid she gave in clothes, food, literature, education, and the building of meetinghouses drew heavily on her resources, as did her assuming the support of three workers in the Sydney area that the conference, for lack of means, could no longer employ (Letter 110, 1895). 4BIO 183 3 As to meetinghouses, her investments included: One hundred dollars in one, and $150 in another; in four other meetinghouses, £5 each.... We have purchased a new tent to be erected in Canterbury, a new location to lift the standard of truth. Five pounds I donated to this enterprise. But I shall continue to invest as long as I can command any means, that the cause of God shall not languish.--Letter 46, 1895. Government Favors and Grants 4BIO 183 4 She longed to get on with her book work, but first came the correspondence. On January 30, 1895, W. C. White read to her a letter he had received from S. N. Haskell, who was spending some months in South Africa. It dealt largely with a matter Haskell wished brought to Ellen White's attention, which was giving him and workers and believers in South Africa considerable concern. 4BIO 183 5 The background was found in actions taken by the General Conference at its session of 1893 aimed at dealing with the separation of church and state and their response to the proposition of a gift of land for a mission station. The British South Africa Company was offering grants of several thousand acres each in Mashonaland (known later as Rhodesia and now as Zimbabwe) to mission bodies who would go in, take up the land and cultivate it, and educate the nationals. The brethren in Africa saw in this the providence of God for the advancement of the cause. Peter Wessels, from Africa, attended the General Conference session of 1893 and early in the meeting reported that such land was available to the church. 4BIO 184 1 At the same session, propositions thought to be in the interests of separation of church and state were introduced. These would repudiate tax exemption for church property, insist on paying to the government sums equal to past exemptions, and in addition, endeavor to persuade State legislatures to require the payment of taxes on all church properties regardless by whom held. The session had two issues before it simultaneously. Two days were given to animated discussion, only a part of which was recorded in the General Conference Bulletin. The president of the General Conference and a number of his associates were perplexed; they felt some things were being carried to extremes by the religious-liberty men. Nonetheless, the actions taken March 3, 1893, revealed the general trend of the moment: 4BIO 184 2 Whereas, In view of the separation which we believe should exist between the church and the state, it is inconsistent for the church to receive from the state pecuniary gifts, favors, or exemptions on religious grounds, therefore, 4BIO 184 3 Resolved, That we repudiate the doctrine that church or other ecclesiastical property should be exempt from taxation, and further, 4BIO 184 4 Resolved, That we use our influence in securing the repeal of such legislation as grants this exemption.--The General Conference Bulletin, 1893, 475. 4BIO 184 5 These actions were moderated a day or two later by the following amendment: 4BIO 184 6 Whereas, This conference has clearly stated its position on the taxation of church and other ecclesiastical property, and 4BIO 184 7 Whereas, There are certain institutions incorporated under the laws of the state which occupy confessedly disputed grounds, therefore 4BIO 184 8 Resolved, That matters in which the taxation of such institutions as do occupy this disputed territory is involved--orphanages, houses for aged persons, hospitals, et cetera--we leave to the action of the legislature, without any protest against their taxation, or any request for exemption.--Ibid., 486 4BIO 185 1 The debate over accepting the South African land grant grew tense. Peter Wessels told the session "that though six thousand acres of land were offered to any denomination who would inaugurate a mission, and that we expected to accept [the] land for our mission, it was not from the government that we looked for the gratuity, but from a company."--Ibid. Developments, however, indicated that the disclaimer was not justified. This matter seemingly was left in the hands of the Foreign Mission Board and took several months to develop fully. 4BIO 185 2 The outcome was that the denomination should not accept the twelve thousand acres offered as a gift, but should pay for whatever was felt would be needed for a mission. 4BIO 185 3 This seemed most unreasonable to the workers and laity in South Africa. On January 1, Haskell wrote to both F. M. Wilcox, secretary of the Foreign Mission Board, and W. C. White for Ellen White's attention, protesting the decision taken in Battle Creek and pointing out the position taken in South Africa in accepting the land. When W. C. White received the letter, he took it immediately to read to his mother, along with the enclosed documents. She took her pen and addressed a letter to Haskell: 4BIO 185 4 You inquire with respect to the propriety of receiving gifts from Gentiles and heathen. The question is not strange; but I would ask you, Who is it that owns our world? Who are the real owners of houses and lands? Is it not God? He has an abundance in our world which He has placed in the hands of men, by which the hungry might be supplied with food, the naked with clothing, the homeless with homes. 4BIO 185 5 The Lord would move upon worldly men, even idolaters, to give of their abundance for the support of the work, if we would approach them wisely, and give them an opportunity of doing those things which it is their privilege to do. What they would give we should be privileged to receive. 4BIO 185 6 Ellen White pointed out that church workers should become acquainted with men in high places and "obtain advantages from them, for God would move upon their minds to do many things in behalf of His people." She declared that she had letters to write to the workers in Battle Creek, and continued: 4BIO 186 1 Our brethren there are not looking at everything in the right light. The movements they have made to pay taxes on the property of the Sanitarium and Tabernacle have manifested a zeal and conscientiousness that in all respects is not wise or correct. Their ideas of religious liberty are being woven with suggestions that do not come from the Holy Spirit, and the religious liberty cause is sickening, and its sickness can only be healed by the grace and gentleness of Christ. 4BIO 186 2 She cited Bible illustrations in which God moved on the hearts of kings to come to the help of His people in ancient times. She added: 4BIO 186 3 I am often greatly distressed when I see our leading men taking extreme positions, and burdening themselves over matters that should not be taken up or worried over, but left in the hands of God for Him to adjust. We are yet in the world, and God keeps for us a place in connection with the world, and works by His own right hand to prepare the way before us, in order that His work may progress along its various lines.--Letter 11, 1895. (For the full message, see Testimonies to Ministers and Gospel Workers, 197-203.) 4BIO 186 4 Copies of this letter to Haskell were sent to F. M. Wilcox, of the Foreign Mission Board, and O. A. Olsen, president of the General Conference. With the exception of one or two men in Battle Creek, it was received with deep gratitude and a sigh of relief. The land grant was accepted in South Africa, and any steps being taken in Battle Creek to adjust the tax-exempt status of churches and institutions were promptly dropped. In an article published in The Southern Watchman, March 15, 1904 (quoted largely in Christian Service, 167-172, 202, 239), Ellen White elaborated further on the principles involved. Things at Home 4BIO 186 5 More correspondence delayed Ellen White's book work. In Mid-February, diary entries read: 4BIO 187 1 This day [February 17, 1895] we have earnest work to do to prepare the American mail. Oh, that the Lord will make me a channel of light to impart light to those who need it so much in America! My heart takes in the situation, and I am praying and writing to those who need the letters of encouragement and caution. 4BIO 187 2 February 18: Cannot sleep past 2:00 A.M.... It was and ever has been a trying time to send off so large a mail to America, to Africa, and to London, England. 4BIO 187 3 I am writing now upon New Testament subjects on the life of Christ. Fannie [Bolton] will prepare the matter for the papers, and Marian [Davis] will select some portions of it for the book "Life of Christ." Some days my head is weary, and I cannot write much. 4BIO 187 4 February 19: Slept until four o'clock. I praise the Lord when I can sleep, for I am aware I do not get the sleep I should. I cannot write much the last part of the day. The subject I am writing upon is of intense interest--"The Call to the Supper."--Manuscript 59, 1895. 4BIO 187 5 In early April, Ellen White could give a good report on her state of health. "I am glad to inform you," she wrote to Edson and Emma, "that my health, strength, and activity are about equal to what they used to be before my long experience with rheumatism. I can get in and out of a carriage with as much activity as a young girl.... I always have to be careful of my right hip, or else I have trouble.... But this infirmity does not prevent my activity, except in the matter of taking long walks.... If I guard myself diligently, I am able to get about with marked alacrity."--Letter 88, 1895. 4BIO 187 6 It was well that this was so, for a few days later she wrote to Edson that she would soon be off to Tasmania to be present at the wedding that would unite her son William in marriage with May Lacey. ------------------------Chapter 17--(1895) Tasmania--The Convention and the Wedding 4BIO 188 1 I am going to the convention in Tasmania, "wrote Ellen White to her son Edson," and to witness and participate in the marriage of my son Willie to a noble Christian woman.... If Providence favors, you will have a sister of whom you will be proud."--Letter 92b, 1895. 4BIO 188 2 The convention, according to an announcement in the Bible Echo, would be the first meeting of its kind to be conducted in that colony. It would be held in Hobart, April 26 to May 6, 1895, and would include instruction on the duties of church officers and members, evening discourses on religious liberty, lessons on various lines of missionary work, and practical instruction given by Mrs. White. The announcement urged, "Let no ordinary obstacle keep you from the meeting."--April 22, 1895. 4BIO 188 3 W. C. White was in New Zealand, accompanied by Elder and Mrs. Corliss and W. A. Colcord, conducting a camp meeting and visiting the churches. From there he would go directly to Tasmania. Ellen White hesitated at first as to whether she should accompany May Lacey, her prospective daughter-in-law, to Hobart, her home city, and at the same time assist at the convention. To Edson she wrote on March 21: 4BIO 188 4 I hope I shall soon feel decided in regard to what my duty is concerning visiting Tasmania. I am still questioning concerning the matter. May and her father both wish that I would go. If the "Life of Christ" were finished, and if my heart had gained its normal strength, I might feel clearer about visiting Tasmania.--Letter 92a, 1895. 4BIO 189 1 But on April 4 she found her "health, strength and activity" "about equal to what they used to be" (Letter 88, 1895), and soon she was packing for the month-long trip. On April 11 she wrote to O. A. Olsen: 4BIO 189 2 I have hesitated a long time in reference to leaving this field and visiting Tasmania. The call is very urgent for me to attend the convention to be held in Hobart.... I take the cars accompanied by May Lacey for Tasmania by way of Melbourne. May the presence of the Lord go with me is my most earnest prayer. "Send me not up without Thy presence, O God."--Letter 62, 1895. 4BIO 189 3 Sabbath, April 13, she spoke in Melbourne at the North Fitzroy church to a congregation of more than two hundred. It seemed good to her, after an absence of a year, to be with the believers there, but as they met in a rented hall, their needs stood out in bold relief. As yet, Seventh-day Adventists had no meeting place of their own either in this city, the capital of Victoria, or its suburbs. In addition to this church of more than two hundred members, three others had been raised up as fruitage of the Middle Brighton camp meeting. 4BIO 189 4 The cost of a lot on which to build a house of worship seemed astronomical--$7,000--and this was said to be very reasonable for the area. The 1,450 acres of land recently purchased for the school at Cooranbong in New South Wales had cost $4,500, an amount that seemed barely within their reach. How could a local church raise nearly twice that amount for a lot--in addition to the cost of the building itself? "Let everyone who loves God and professes to keep His commandments practice self-denial and walk by faith," declared Ellen White. She continued: 4BIO 189 5 We cannot see how it is possible to advance the work, to have the truth go in decency and order, unless we arise and build. But every foot of ground costs from £7 to £10, and unless we have trained ourselves to walk by faith and not by sight, it will seem impossible to push forward the work of building. But there are no impossibilities with God.... We must have a house of worship erected in Melbourne, so that those who embrace unpopular truth may feel that they have a church home.--Letter 99, 1895. 4BIO 190 1 The heart of Ellen White rejoiced as she saw the progress of the message made in Melbourne and its surroundings. But what especially encouraged her was to witness the fruitage of the messages God had given her for N. D. Faulkhead, treasurer of the publishing house. She reported to Olsen: 4BIO 190 2 I was thankful to see that the testimony of warning and encouragement given to Brother Faulkhead more than two years ago had been fully heeded, and that he had separated himself from the secret society of which he was a member. Jesus had spoken to him as He spoke to the fishermen, saying, "Follow me." ... He called to him as He had called to Matthew sitting at the receipt of customs, and said, "Follow me." The Lord had a work for this brother to do in His cause, and he heeded the word of invitation.--Ibid. 4BIO 190 3 Then she referred to the days of Christ when the people called for a miracle, and she declared that "there is a miracle wrought when a man who has been under strong delusion comes to understand moral truth. He hears the voice saying, 'Turn ye, turn ye ...; for why will ye die?' ... Every time a soul is converted, a miracle is wrought by the Holy Spirit." On to Tasmania 4BIO 190 4 Ellen White intended to spend most of the week in Melbourne, and appointments were made for her to speak Sunday and Tuesday nights. But then she learned that because of a delay in ship movements, the boat they had intended to take on Thursday afternoon for Launceston, Tasmania, would not sail till Friday, arriving on the Sabbath. She recounted her reaction to this in a letter to Elder Olsen: 4BIO 190 5 I could not consent to go on this steamer when we should thus have to trespass on the Sabbath, if there was any way possible by which we could avoid it. We learned that a boat left Melbourne Tuesday afternoon, and we decided that it would be much better to get this early boat than to travel on the Sabbath.--Letter 58, 1895. 4BIO 190 6 The voyage was a pleasant one. Arriving at Launceston Wednesday morning, the travelers were taken to the Rogers home for lunch, and in midafternoon took the train south 125 miles to Hobart. It was nine o'clock in the evening when they arrived. They were met by May's father, David Lacey, and several members of the family, and were taken to the comfortable and hospitable Lacey home in Glenorchy, just north of the city. 4BIO 191 1 In his younger years David Lacey had filled the post of British Police commissioner at Cuttack, in India, near Calcutta. Here May was born. She attended school in London, and on the retirement of her father joined the family in Tasmania. When colporteurs came to Hobart with Thoughts on Daniel and the Revelation, the family gained their introduction to Seventh-day Adventists. The careful follow-up work of evangelists Israel and Starr gathered the entire family into the church--Father and Mother Lacey and the four children, Herbert Camden, Ethel May, Lenora, and Marguerite. The mother died in 1890, and the father had by now married a widow, Mrs. Hawkins, who had four lively daughters and two sons. It was a loving and close-knit family that welcomed the daughter May and Ellen White that Wednesday night. Meetings in Hobart and Bismark 4BIO 191 2 On Sabbath afternoon Mrs. White spoke to the little church group in Hobart, then to a large gathering in the temperance hall Sunday night. On Sabbath morning, April 20, the workers from New Zealand arrived by ship, among them W. C. White. It had been three months since he had parted with his fiancee and his mother at Granville in New South Wales, and this was a happy reunion. As the convention would not open until the next weekend, meetings were planned for the little country Adventist church built at Bismark [During world war I the community changed its name to the less-provoking collinsvale.] in 1889 ten or twelve miles up in the mountains in fruit-raising country. 4BIO 191 3 Ellen White outlined a sketchy word picture of the area in her diary: I came eight miles from Brother Lacey's home to this place, right in "the bush," as it is called here. In America we call it the forest. This place is right up in the mountains. In appearance it is very much like Colorado, with its hills and mountains and valleys, and there are houses and small farms of cultivated lands right in the forests. The heavy timbers have been cut away and the underbrush cleared out and orchards have been planted.--Manuscript 54, 1895. 4BIO 192 1 She wrote of how Willie and May and Brother Lacey walked a large part of the way, for it was up quite a steep grade, while she rode with the luggage in the two-wheeled cart or trap furnished by the brethren in Bismark for the transportation of the workers through the week. A nearby cottage had been rented, and this became the headquarters for the visiting workers. Each took his turn in speaking at meetings--Corliss, Colcord, and Ellen White. She spoke Tuesday evening, Wednesday afternoon, and again Thursday evening. She noted in her diary that "the church was only a few steps from the house, so I could return home easily. The weather was beautiful--cool and sunshiny--and the air was fragrant with the blue-gum trees." The highlight of the time in Bismark was the Thursday visit through the country. It was market day for the Adventist farmers, so there was no afternoon meeting. In her diary account she wrote down what she found: 4BIO 192 2 Thursday we were promised a horse and cart, and rode over the hills to call on some of our people. We found then that it was some miles they had to walk--fathers and mothers and children--to the meetings. Most preferred to walk rather than to drive their horses up and down the steep hills.... 4BIO 192 3 In the evening I could better appreciate the congregation who had sufficient interest to come out through the woods so long a distance to meeting. When I saw the bright-faced children and youth interestedly listening to the truth, my heart was full of gratitude to God. Those parents bringing their children the long distance to attend evening meetings evidenced their interest and their love for the truth.--Manuscript 55, 1895. The Tasmania Convention 4BIO 192 4 The convention opened Friday evening, April 26, in a rented hall in Hobart. To carry it through, the two ministers working in Tasmania, Teasdale and Baker, were joined by Corliss, Colcord, W. C. White, and Ellen G. White. To ensure a maximum attendance of the church members from outlying communities and especially those from Bismark, Ellen White joined her son in creating a little fund, as she explained to O. A. Olsen, "to remove every obstacle and make it possible for the people to attend.... The poor must have the gospel preached to them. It is as necessary to them as to those who are in good circumstances."--Letter 59, 1895. 4BIO 193 1 W. C. White reported that the convention "was well attended, and did much good. But it was too short to accomplish all that we desired."--7 WCW, p. 273. The closing meeting was held on Sunday night, May 5. As they tarried on in Hobart awaiting the wedding of May Lacey to W. C. White on Thursday, earnest committee work was done in planning for the advancement of the cause in Tasmania and throughout the union. As W. C. White had been in New Zealand for three months, there was much to do. In Anticipation of the Wedding 4BIO 193 2 The anticipated marriage of Willie White to May Lacey had his mother's hearty approval. In the several months leading up to the wedding, she had frequently spoken and written of the qualities of this young woman about to become her daughter-in-law. "May Lacey," she wrote to Edson, "is like a sunbeam all the time. We appreciate her very much, and Willie will be greatly blessed in his union with her."--Letter 119, 1895. In another letter to Edson she bubbles over as she writes a rather glowing description of May: 4BIO 193 3 May has been three terms in the school and has developed a talent for a worker, giving Bible readings and visiting. She loves the truth and loves the Lord and is content with anything. Everyone acquainted with her loves her, and everyone who knows of this engagement says she is just the one for Willie White. She is a good performer upon the piano or organ, and reminds me of Mary [W. C. White's first wife] as she acts this part in meeting. She has a powerful voice that can be cultivated. 4BIO 193 4 She loves me and I love her. I wish you could see her. She is about as tall as Mary, her eyes the color of Mary's eyes. She has a similar forehead as Mary had, she is of a sweet disposition, will never stir him up and make him nervous. She is just the one I should choose. I have not seen anyone I have cared to take Mary's place in my family relation before, but this is all right.--Letter 117, 1895. 4BIO 194 1 A few weeks later, ever becoming better acquainted with May, she extolled her qualities in a letter to Willie: 4BIO 194 2 She is not one of a painfully sensitive nature who will imagine slights and conjecture many things to feel hurt over. Her sound good sense forbids this.... You need exactly such a temperament as May.--Letter 145, 1895. 4BIO 194 3 W. C. White wrote to his brother Edson: Do not look for a little sallow, pinched-up body, nor for a "stuck-up" lady. She is a good, big, wholesome woman, as full of life and goodness as can be. May is as tall as I am, and weighs a few pounds more. I tip the scale at 148, and she, at 153. Her vitals have not been crushed by corsets, nor her spirits by idle ambitions. Wherever she is, there is sunshine and comfort and peace.--7 WCW, p. 182. 4BIO 194 4 Ellen White learned that her prospective daughter-in-law had some financial obligations, for two ministers had advanced money to assist in meeting the expense of her schooling. She also observed that because of a stringency of means, May's wardrobe was rather limited. "I will pay the bill of the schooling myself," she wrote to a friend.--Letter 107, 1895. May's father, on a fixed pension in a time of rising costs in living, was unable to give the help he would liked to have done. "We are ... fitting up her wardrobe," Ellen White wrote, "and we hope she will be prepared for her married life with a real becoming wardrobe, but not expensive or extravagant." Characteristically she added, "You know that is not my besetting sin."--Letter 117, 1895. The Ethel May Lacey--W. C. White Wedding 4BIO 194 5 Although the wedding was planned to follow W. C. White's three-month trip to New Zealand, with the two separated so widely there could be little detailed planning. In fact, when W. C. White arrived in Tasmania on April 20, he did not know whether the marriage would take place in Tasmania or on the mainland of Australia. In a letter to his daughter, Ella, he told what took place: 4BIO 195 1 When we found that her father and sisters wished it to be there, at their home, and that Sister Lacey and her daughters all united in wishing us to have the wedding in Glenorchy, we decided to comply with their invitation and so arranged to be married on Thursday afternoon, May 9, 1895.--7 WCW, p. 273. 4BIO 195 2 Ellen White described the wedding in a letter to Edson and Emma: Last Thursday, Willie and May Lacey were united in marriage. Everything passed off pleasantly. The children seemed very earnest that Mother should pray on the occasion, and I complied with their request. The blessing of the Lord was present. Every movement was conducted with the greatest solemnity. She was married from her father's house.... 4BIO 195 3 All, every member of the family, dote on May, and they feel highly honored to take in Willie to their family circle. They all highly esteem Willie. He is 40 years old and May is 21. 4BIO 195 4 There was no sentimentalism in their courtship and marriage. Immediately after their engagement, Willie was called to Auckland, New Zealand, camp meeting, and he spent three months visiting the churches.... 4BIO 195 5 Willie planned for two weeks' vacation, but did not have any at all. They were married in the afternoon, and Willie had to attend a committee meeting in the evening. Packing was done Wednesday and completed after the wedding.--Letter 120, 1895. 4BIO 195 6 In writing to Ella about the great event, the groom told how the service itself was performed by a Methodist minister, Mr. Palfryman, an old friend of the Lacey family. There was no Seventh-day Adventist minister in that area qualified according to the laws of Tasmania. All went off well. The rooms in the Lacey home were nicely decorated with ferns and flowers. There were ten members of the family present, and eleven friends of the bride who were invited guests. As they were in a British country, they were married with the wedding ring. 4BIO 196 1 This was a point of some concern to the bride before the wedding. She was aware of Ellen White's counsel addressed to American ministers laboring in Australia, written from Melbourne on August 3, 1892, and published in a pamphlet. Ellen White had found a growing feeling among some of the American workers that the wives of Seventh-day Adventist ministers should, in Australia, wear the ring. She said Americans could make their position clear by stating that "the custom is not regarded as obligatory" in their country, and added: 4BIO 196 2 I feel deeply over this leavening process which seems to be going on among us, in the conformity to custom and fashion. Not one penny should be spent for a circlet of gold to testify that we are married. In countries where the custom is imperative, we have no burden to condemn those who have their marriage ring; let them wear it if they can do so conscientiously, but let not our missionaries feel that the wearing of the ring will increase their influence one jot or tittle.--Special Testimonies, Series A 3:6 (Testimonies to Ministers and Gospel Workers, 180, 181). 4BIO 196 3 In May Lacey's heart there was no problem relative to this counsel. She had no desire to wear the ring, and so she hesitated about having the wedding in Tasmania, where she knew her father would be greatly disturbed if she did not wear the ring, especially over the fact that she would be traveling on ships and trains with an American almost twice her age. Before consenting to have the marriage at her home, she talked it over with Ellen White, and then on February 13, 1895, wrote to William: 4BIO 196 4 I have talked with your mother on the matter of a wedding ring and showed her what you said on the subject. She says she has no objection whatever to my wearing one. 4BIO 196 5 To tell you the truth, I had not given that matter very much thought, but I believed that it would be better to have one, as without doubt, in the colonies, if I was to travel with you not wearing the sign that I was your wife, people would be led to imagine all sorts of things, and we should in many instances lose our influence for good that we might otherwise have over the minds of others. I am very glad you look at the matter in the way you do. 4BIO 197 1 I have wondered sometimes what you thought about it. I feel sure that, as you say, God will not be displeased with me for wearing it. [Years later, W. C. White, on Ellen White's request, responded to an inquiry from a Minister's wife in edinburgh, scotland, on the point: "Now regarding the question raised in your letter. The wearing of a gold ring as a matter of ornament is a useless practice, and contrary to the Bible instruction regarding the simplicity of dress and apparel. The wearing of a ring as a token of loyalty in those countries and among those people where such a custom is so thoroughly established that departure from that custom will be universally misunderstood is, in my opinion, quite another matter, and I think that if you should follow the counsel of men and women of experience who have labored in great britain and in india, the Lord will not count it to you as a violation regarding the simplicity of Women's apparel. "Possibly you may be interested in the story of my Wife's experience with the wedding ring. While she was attending Bible school in australia, I became well acquainted with her, and when the time drew near for our marriage, I proposed that it be in tasmania at her Father's home. Regarding this she was not enthusiastic, and upon inquiry, I learned that her father had very decided opinions regarding the duty of the wife to wear the wedding ring, and my wife, knowing that americans looked upon this matter differently than the British People, supposed that I would object." She did not care for it personally, but I purchased a ring, and we were married with it because her Father's family and all her friends regarded it as essential. After we had been married a few months, and had settled down in our home where we were well known, she laid aside the ring, and when I asked her why she took it off, she said it was in the way when she was washing. I don't know what became of the ring, but she has not worn it since. I think that in this experience it was her desire to follow the instruction of paul when he wrote, 'whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.' "By the wearing of the ring during that portion of our experience where its absence would have been wondered at, and caused unnecessary prejudice, and by laying it aside as soon as that experience was terminated, she has felt that she was doing that which would best serve the cause of our master."--DF 121, WCW to Mrs. W. E. Ingle, April 14, 1913.]--DF 121. 4BIO 197 2 After the wedding service everyone was ushered into the dining room, where an attractive wedding supper was waiting for them. By six o'clock most of the friends were gone, and the bride and groom changed from their wedding garments. The bride finished packing, and her husband attended a committee meeting. At eight-thirty, with Ellen White, the couple took the train north to Launceston en route home (7 WCW, p. 274). A profitable weekend was spent in Launceston, the traveling workers meeting with the seventeen newly baptized Sabbathkeepers there. With the children, there were about forty at the Sabbath service who listened to Ellen White speak with freedom from the first chapter of Second Peter. She also spoke to the group on Sunday (Letter 59, 1895). 4BIO 197 3 While on the steamer en route to Melbourne she reflected on the work of the past two or three weeks and wrote in a thirteen-page letter to O. A. Olsen: 4BIO 197 4 I am glad I have visited Hobart and Bismark. We are now planning to keep the work alive in Tasmania.... If anything is to result from our work in Tasmania, the people must have patient instruction, line upon line, and precept upon precept, here a little and there a little. What precious light and clear evidences we have concerning the truth for this time!--Ibid. 4BIO 198 1 Good weather attended the traveling group as they left Launceston, but in the open ocean they encountered rough seas, and they arrived at Melbourne two and a half hours late. Ellen White was entertained in the Israel home and the newlyweds at the Faulkhead home. Mail from Granville told of the arrival from America on May 5 of W. C. White's two daughters, Ella, age 13, and Mabel, age 8. The fond grandmother wrote: "Both are pronounced pretty, but Mabel is, they say, very pretty. We have not seen them for three years and a half, so they must have changed greatly. I wish to see them very much."--Letter 120, 1895. But the reunion with the girls had to wait until committee work in Melbourne was completed, and speaking appointments were quickly made for Ellen White in Melbourne and its suburbs. 4BIO 198 2 On Wednesday, May 29, the committee work was finished, and the little party of Ellen White and W. C. White and his wife were on the train bound for Sydney and home in Granville. What a happy reunion it was that Thursday when, after more than three years, Ella and Mabel could embrace father, grandmother, and their new mother, May Lacey-White! Exclaimed Ellen White a few days later: 4BIO 198 3 You cannot think how pleasant it is to have my family once more reunited. I have not seen more capable, ready, willing, obedient children than Ella May and Mabel.... They seem to have excellent qualities of character. W. C. White is more and better pleased with his May. She is a treasure. Mabel gets off such strange, original remarks. She says, "When I heard Father was to marry one only 21 years old, I thought I should see a little bit of a woman. But I did not expect to see such a tall, large woman. And I just said to myself, 'Father has picked out just the one I can love and respect.'" Dear little children. May is proud of them.--Letter 124, 1895. ------------------------Chapter 18--(1895) The Beginning at Cooranbong 4BIO 215 1 Monday morning, August 19, 1895, Ellen White had won at Cooranbong, living in a tent with her granddaughter Ella. She was exuberant as she took her pen to write to Edson. "Oh, I am so glad, so glad that my warfare is now over!" Paragraph after paragraph bubbled with good news: 4BIO 215 2 Yesterday, August 18, 1895, the first [fruit] trees were planted on the Avondale tract. Today, August 19, the first trees are to be set out on Mrs. White's farm--an important occasion for us all. This means a great deal to me. 4BIO 215 3 The reason for her exuberance was that planting had begun: There was so much doubt and perplexity as to the quality of the land, but the Lord had opened up the matter so clearly to me that when they discouragingly turned from the land, I said, "No? You will not take it? Then I will take it". And with this understanding the land was purchased. 4BIO 215 4 Brethren Rousseau [the man sent to serve as principal] and Daniells [president of the Australian Conference] backed as clear out of the matter as possible, but I knew the Spirit of God had wrought upon human minds. After the decision was made unanimously by several men to buy the land, then to back down and hinder its purchase was a great trial to me--not that I had the land on my hands, but because they were not moving in the light God had been pleased to give me. And I knew their unbelief and unsanctified caution were putting us back one year.--Letter 126, 1895. 4BIO 216 1 Ellen White then told of the turnaround in Professor Rousseau's thinking. He acknowledged that "he was now perfectly satisfied for himself in his own mind this was the place God designed the school should be established." A favorable attitude on the part of the school leaders was highly important. They must put their whole hearts into it. Rousseau pointed out to Ellen White: 4BIO 216 2 There are advantages here that they could not have in any other location they had visited, and the land they had thought so bad was found, on working it, not to be the best land, but average. Good portions are adapted for fruit, especially peaches, apricots, nectarines, and other fruit, while other portions of land were favorable for vegetables. 4BIO 216 3 The twenty-five acres pronounced worthless because [it was] swampland would, they thought, prove the most valuable land.--Ibid. 4BIO 216 4 There was an acquiescence also in Elder Daniells' attitude, expressed to Ellen White there at Cooranbong. He still entertained some misgivings as to the quality of the soil. He confided in a July 17 letter to the president of the General Conference that he would be glad if the soil proved "a hundred times more valuable than it appears to me" (DF 170, "The Avondale School, 1895-1907"). Ellen White wrote to Edson of his visit: 4BIO 216 5 Elder Daniells came on the land en route from Queensland to Melbourne. He called at Cooranbong and visited the land and expressed great pleasure at every part of the work that has been done in clearing and ditching the swamp that is usually several feet under water.--Letter 126, 1895. 4BIO 216 6 "Now, Edson," she triumphantly declared, "you can judge what relief this gives me, after tugging and toiling in every way for one year to help them to discern the mind and will of God, and then after abundant research finding nothing on the whole as good as this, they accept it. Oh, I am so glad, so glad!"--Ibid. How the Beginnings Were Made 4BIO 216 7 After spending the month of June at her Granville home, assisting in the work with the new companies of believers being raised up, planning for the evangelistic thrust in Sydney, and writing energetically, Ellen White felt much worn and was eager for a change that could come by being at Cooranbong. So Monday morning, July 1, with W. C. White and his family, she took the train for Cooranbong, and stayed for three weeks, at first in the home of Herbert Lacey, newly come from America. They found twenty-six boys and young men living in the rented hotel building, and some sleeping in tents. They were clearing the land and building roads and bridges, making a beginning for the school. On February 25, Professor Rousseau had sent a letter to the churches announcing plans and inviting young men to come to the school and engage in a program of work and study. Each student would work six hours a day, which would pay for board, lodging, and tuition in two classes. 4BIO 217 1 On March 5 the manual training department opened, but it was without much support at first. In his efforts to get things moving at the school, W. C. White had been talking of such a plan for several months, and he wrote: 4BIO 217 2 You would be surprised to learn of the criticism, the opposition, and the apathy against which the proposition had to be pressed. The board said it would not pay, the teachers feared that it would be for them much labor with small results, and in many cases, the friends of those for whom the department was planned criticized severely, saying that young men would not feel like study after six hours of hard work.--8 WCW, p. 32. The Manual Training Department Succeeds 4BIO 217 3 But after watching the program in operation for six weeks, Ellen White could report: 4BIO 217 4 About twenty-six hands--students--have worked a portion of the time felling trees in clearing the land, and they have their studies. They say they can learn as much in the six hours of study as in giving their whole time to their books. More than this, the manual labor department is a success for the students healthwise. For this we thank the Lord with heart and soul and voice. The students are rugged, and the feeble ones are becoming strong. Such wild young lads as _____ _____, under the discipline of labor, are becoming men. He is becoming a Christian, transformed in character. Oh, how thankful are his parents that he is blessed with this opportunity!--Letter 126, 1895. 4BIO 218 1 A week later she wrote enthusiastically to Dr. Kellogg: These students are doing their best to follow the light God has given to combine with mental training the proper use of brain and muscle. Thus far, the results have exceeded our expectations. At the close of the first term, which was regarded as an experiment, opportunity was given for the students to have their vacation and engage in whatever work they chose to do. But everyone begged that the school might be continued as before, with manual labor each day, combined with certain hours of study.... 4BIO 218 2 The students work hard and faithfully. They are gaining in strength of nerve and in solidity as well as activity of muscles. This is the proper education, which will bring forth from our schools young men who are not weak and inefficient, who have not a one-sided education, but an all-round physical, mental, and moral training. 4BIO 218 3 The builders of character must not forget to lay the foundation which will make education of the greatest value. This will require self-sacrifice, but it must be done.... Under this training, students will come forth from our schools educated for practical life, able to put their intellectual capabilities to the best use.--Letter 47a, 1895. Metcalfe Hare Joins the Staff 4BIO 218 4 Carrying heavy responsibilities was Metcalfe Hare, of Kaeo, New Zealand. Hare had attended the New Zealand camp meeting held in February at Epsom. There W. C. White pushed the school matter hard. He found Hare deeply interested. Of Hare's eagerness to be a part of the program, White wrote to his mother: 4BIO 218 5 I am very much pleased at the interest that Brother Metcalfe Hare takes in the school work. He is ready, if we think best, to close up his business in Kaeo, and move to Avondale. He will move on his own responsibility, and hold himself ready to act a part in our work of preparing for the school, erecting the buildings, or anything that may be needed. But if we do not wish to employ him, he will engage in work on his own account till school opens, and then he will enter as a student.... 4BIO 219 1 It seems to me that he is the right sort of man to stand by the side of Rousseau as a worker and counselor.... His whole heart seems to go out to the school, and I believe that the Lord has been fitting him up to help us in this time when we need a man that can do many things at once.--7 WCW, p. 160. 4BIO 219 2 Reporting to the Foreign Mission Board, White wrote in rosy terms of Hare's qualifications: 4BIO 219 3 He has had lots of experience clearing land, and also in handling timber. He has had full experience in running a sawmill. He can build a house or a boat, and has had much experience as salesman, and can keep books. He is a close, conservative man, and may lack breadth in his plans. But he has a high regard for Brother Rousseau, and this would help him some. It appears to me that Rousseau and Hare would make a good team to work together in clearing, making roads, putting up the workshop, and getting material for the girls' hall ready for the builder.--Ibid., 188. 4BIO 219 4 At the New Zealand camp meeting White also found a number of young men eager to enter the industrial department. One was a brickmaker, another a tentmaker, still another, a stonecutter. 4BIO 219 5 When Ellen White and W. C. and his family came onto the school grounds in early July, Metcalfe Hare was there managing a team of a dozen or more young men, Rousseau was managing a similar group in their work on the land, and good progress was being made. 4BIO 219 6 On July 6, 1895, the church service was held in the long, narrow dining room of the hotel. Ellen White spoke, and then they organized a church of twenty-five members and chose two elders and two deacons (Letter 88a, 1895; Manuscript 61, 1895). Ellen White Buys Acreage from the School 4BIO 219 7 From the very first, as the plans began to develop for the use of the 1,450 acres of the Brettville estate, it was calculated that some of the land would be sold to Adventist families. By July, 1895, there was talk of some 120 acres being thus disposed of. On Sunday morning, July 7, Ellen White negotiated for the first of such land to be cut off from the estate, forty acres on the north side of the tract. For this she paid $1,350. "The reason I purchase now," she wrote, "is that I may furnish money which they [those connected with the school] need so much just now."--Manuscript 61, 1895. 4BIO 220 1 She planned to leave some of the land as woodland, use some for grazing, and some for orchard and garden. Of course, a select spot would go for the homesite (Letter 88, 1895). 4BIO 220 2 For some time she had felt that she should have her home in a location more conductive to her writing than the large rented house at Granville. There it seemed inevitable that she must run what seemed to be a "free hotel," with people coming and going almost every day. Now she determined to build a little cottage where such demands could not be made upon her; she also determined to develop a portion of her land in such a way as to provide an object lesson of what could be done in agricultural lines in that area. It was mid-July, and on inquiry she learned that whatever was to be done in planting an orchard must be accomplished in the next few weeks. 4BIO 220 3 As the forty acres came into her possession, the first step in developing her little farm was the clearing of the land for the orchard. Soon there were three good-sized tents on her land. She and her granddaughter Ella lived in one, and also much of the time one of her woman helpers. Another of the tents was used for cooking and dining, and the third was occupied by some of the men working on her land (8 WCW, p. 31). 4BIO 220 4 Mr. Caldwell, somewhat of an all-round man who assisted at her Granville home, was instructed to come, bringing her team and the platform wagon. It was a seventy-five-mile trip, but it was convenient to have the transportation she needed at Cooranbong (Letter 88, 1895). 4BIO 220 5 On a quick trip to Granville late in July, with Hare, Rousseau, and W. C. White, she spent a day driving around seeking information on securing fruit trees and orchard planting. The tour included stops at the Radley place, where there was a fine, well-kept orchard, and the Whitman home. It turned out to be a missionary visit as well, for Whitman was losing his grip on the message, and Radley had only partially received the truth. Tuesday, July 30, she went into Sydney. Here is her description of the day's activities as found in her diary: 4BIO 221 1 I went into Sydney to see if I could find anything for the poor families, cheap. Money is so scarce we hardly know what to do and which way to turn to supply the demands in a variety of lines. The calamity of failure of banks has been and still will be keenly felt. We watch our chances where goods are offered for half price and purchase most excellent material to give to those who cannot buy that which they need. We are oft distressed at the sight of our eyes. I never have seen anything like it.--Manuscript 61, 1895. 4BIO 221 2 On Wednesday, the last day of July, they were shopping again: All day, W. C. White, Emily, and I spent in Sydney purchasing the things essential for our use in camp life. We thought it wisdom to select an outfit of granite ware [enameled cooking utensils] that will bear transporting and handling.--Ibid. 4BIO 221 3 Royalty income and some borrowing made it possible for Ellen White to do what others could not do in missionary lines. Planting and Building at Cooranbong 4BIO 221 4 Two things were on Ellen White's mind as she hastened back to Cooranbong--the planting of the orchard and the construction of a humble dwelling. The preparation of the land and planting had the priority. Right after she returned, W. C. White learned that J.G. Shannon, a good Adventist builder from Tasmania, was in Sydney looking for work. For the Whites it seemed most fortunate, for they were at a loss to know who to get to put up the home on the land just purchased. For eight shillings ($2) a day, this master builder was employed and dispatched to Cooranbong to begin work on a five-room cottage (8 WCW, p. 46). Ellen White wrote of the activities at her place: 4BIO 221 5 Today [Sunday] I am rushing the workmen on preparing ground for the orchard. We have today captured a part of the students' manual training company to clear the land for fruit trees which must be set this week and next, or give up the matter and lose one year. 4BIO 222 1 Emily and I are driving a span of horses hither and thither and are hunting for cows and gathering all the information possible in regard to planting, growing, et cetera.... 4BIO 222 2 Log heaps are burning all around us.... Immense trees, the giants of the forest, lie cut up by the roots all around us. It takes days to cut out one big tree. We are indeed in the very midst of clearing and burning the greatest trees I ever saw. 4BIO 222 3 I came up here really sick, but I am giving orders to my hired businessman ... to rush the work ..., for the trees must be planted without delay. Every other business stands aside now. I wish to provoke the workers on the school grounds to do something and do it now and not lose one year by delay. --Letter 125, 1895. Counsel and Help from an Experienced Orchardist 4BIO 222 4 In search for information and guidance in putting in the orchards on her little farm and on the college estate, they were directed to a Mr. Mosely, a successful fruit grower. In a letter written Sunday, August 4, Ellen White told of how he was "coming in one week to see all the trees set properly and staked properly" and observed, "I shall have most careful work done."--Ibid. Feverishly they pushed the work of clearing the land for the orchard and garden--three acres (Letter 126, 1895). Ellen White picks up the story on Tuesday and writes of what was ahead: 4BIO 222 5 Brother Lawrence's hands are helping to clear the land, and good work is being done. The trees are ordered of Mosely, and he will be here on Sunday and he wants every student to be on hand to see how he does the setting of the trees, and help him, and he says he will give talks to the students in the evening upon the subject of fruit raising and vegetable raising, if they wish him to.... 4BIO 222 6 I shall have the privilege of experimenting in reference to Mr. Mosely, who promises to look after the trees. I think he will have a determination to do his best for me.... We will do our best, and if we make some mistakes we will know better next time. The men work for me with decided interest.--Letter 149, 1895. 4BIO 223 1 On several occasions Mr. Mosely came over to plant trees and give instruction on orchard planting and care. The virgin land was well prepared. It took six span of bullocks pulling an immense plow to break up the unworked soil. As she watched, Ellen White marveled, and wrote that the bullocks were "under discipline, and will move at a word and a crack of a whip, which makes a sharp report, but does not touch them" (Letter 42, 1895). At an early point in the tree planting, she had some input, about which she reminisced a little more than a decade later: 4BIO 223 2 While we were in Australia, we adopted the ... plan ...of digging deep trenches and filling them in with dressing that would create good soil. This we did in the cultivation of tomatoes, oranges, lemons, peaches, and grapes. 4BIO 223 3 The man of whom we purchased our peach trees told me that he would be pleased to have me observe the way they were planted. I then asked him to let me show him how it had been represented in the night season that they should be planted. 4BIO 223 4 I ordered my hired man to dig a deep cavity in the ground, then put in rich dirt, then stones, then rich dirt. After this he put in layers of earth and dressing until the hole was filled....He [the nurseryman] said to me, "You need no lesson from me to teach you how to plant the trees."--Letter 350, 1907. 4BIO 223 5 On through August the tree planting went. The men working on Ellen White's "farm" vied with the men at the school to see who could get the trees in first. The men at the school won out by one day, but it was not Ellen White's fault that her work lagged. At school they had been working for weeks clearing the land and getting ready. At her place, it had to be done in days. The school planted twelve acres of trees; Ellen White planted two (Letter 42, 1895). On August 19 she reported to Edson: 4BIO 223 6 Mr. Smith [not an Adventist], who has recently moved to Cooranbong, is interested in the truth. He was on the ground receiving all the instruction possible from the lessons given by Mr. Mosely, the fruit grower. The keeper of the police station was on the ground, and both these lookers-on begged for Brother Rousseau to sell them a few trees--on Sunday, mind you--which he did. We are seeking to be friendly with all.--Letter 126, 1895. 4BIO 224 1 Thus from the very start, Ellen White was able to accomplish one of her objectives: to teach the people in the community what could be done by employing intelligent agricultural procedures. This was not just her own determined, ambitious plan. "The light given me from the Lord," she told Edson, "is that whatever land we occupy is to have the very best kind of care and to serve as an object lesson to the colonials of what the land will do if properly worked."--Ibid. And she wrote a few days later to Dr. J. H. Kellogg: 4BIO 224 2 The cultivation of our land requires the exercise of all the brainpower and tact we possess. The lands around us testify to the indolence of men. We hope to arouse to action the dormant senses. We hope to see intelligent farmers, who will be rewarded for their earnest labor. The hand and head must cooperate, bringing new and sensible plans into operation in the cultivation of the soil.--Letter 47a, 1895. 4BIO 224 3 In another communication she wrote: We shall experiment on this land, and if we make a success, others will follow our example.... When right methods of cultivation are adopted, there will be far less poverty than now exists. We intend to give the people practical lessons upon the improvement of the land, and thus induce them to cultivate their land, now lying idle. If we accomplish this, we shall have done good missionary work.--Letter 42, 1895. 4BIO 224 4 She was on the lookout for the best of seeds, most of which had to come from Sydney, but choice tomato seed she secured from one of her neighbors. She recognized that they would at times err, working as they were in unfamiliar territory: 4BIO 224 5 Mistakes will often be made, but every error lies close beside truth. Wisdom will be learned by failures, and the energy that will make a beginning gives hope of success in the end. Hesitation will keep things back, precipitancy will alike retard, but all will serve as lessons if the human agents will have it so.--Letter 47a, 1895. 4BIO 225 1 Rather jubilantly she could write to Dr. Kellogg in late August of the influence of her work at Cooranbong, and of the appraisal of one expert on the quality of the land, a point her ears were attuned to: 4BIO 225 2 I came to this place, and began work on my place so earnestly that it inspired all with fresh zeal, and they have been working with a will, rejoicing that they have the privilege. We have provoked one another to zeal and good works. 4BIO 225 3 The school workers were afraid I would plant the first trees, and now both they and I have the satisfaction of having the first genuine orchards in this vicinity. Some of our trees will yield fruit next year, and the peaches will bear quite a crop in two years. Mr. Mosely, from whom we bought our trees, lives about twenty miles from here. He has an extensive and beautiful orchard. He says that we have splendid fruitland. 4BIO 225 4 Well, the school has made an excellent beginning. The students are learning how to plant trees, strawberries, et cetera.--Letter 47, 1895. Buying Cows 4BIO 225 5 Mrs. White also needed cows to provide a supply of milk and cream. In a letter written to friends in the United States she described the venture to supply the needs in this line: 4BIO 225 6 I drive my own two-horse team, visit the lumber mills and order lumber to save the time of the workmen, and go out in search of our cows. I have purchased two good cows--that is, good for this locality. 4BIO 225 7 Almost everywhere in the colonies they have a strange custom of confining the cow at milking time. They put her head in a fixture called a bail, then tie up one of her legs to a stake. It is a barbarous practice. 4BIO 225 8 I told those of whom I bought my cows that I should do no such thing, but leave the creatures free, and teach them to stand still. The owner looked at me in astonishment. "You cannot do this, Mrs. White," he said; "they will not stand. No one thinks of doing it any other way." "Well," I answered, "I shall give you an example of what can be done." 4BIO 226 1 I have not had a rope on the cows' legs, or had their heads put into a bail. One of my cows has run on the mountains till she was 3 years old, and was never milked before. The people have not the slightest idea that they can depart from their former practices, and train the dumb animals to better habits by painstaking effort. We have treated our cows gently, and they are perfectly docile. These cows had never had a mess of bran or any other prepared food. They get their living by grazing on the mountains, and the calf runs with the cows. Such miserable customs! We are trying to teach better practices.--Letter 42, 1895. A Start with Buildings for Avondale College 4BIO 226 2 Land had been cleared on a high rise in the ground with the hope that when funds were available, a beginning could be made in putting up school buildings. The master plan worked out by W. C. Sisley and adopted by the union conference committee called for three buildings as a beginning--the central building for administration and classrooms, flanked on either side at a distance of one hundred feet by dormitories for the young men and the young women. These were to be erected on what L. J. Rousseau described in his letter to the churches, dated February 25, 1895, as "one of the prettiest elevations that could be found in the whole vicinity."--DF 170, "The Avondale School, 1895-1907." 4BIO 226 3 But before there could be buildings, there had to be lumber, milled from trees cut from their forest. This called for a sawmill. W. C. White, writing to his brother Edson on August 3, described plans for the building to house the mill. He reported: 4BIO 226 4 Brethren Rousseau and Metcalfe Hare have been in Sydney for two weeks buying building materials, horses, wagons, farming implements, fruit trees, et cetera, et cetera.... Last night we advertised for a boiler, engine, circular saw, planer, turning lathe, and for a brickmaking plant.--8 WCW, p. 31. 4BIO 226 5 He commented, "We shall have very busy times at Avondale for the next few months." Ellen White Continues to Write 4BIO 227 1 As the work of clearing land and planting trees on "Ellen White's farm" continued in the weeks of early spring, and the construction of her little home progressed, she stood by to serve in running errands for the workmen to save their time. Yet she pressed in a little writing. 4BIO 227 2 Starting almost from scratch, as it were, in early August, the men made considerable progress on "the farm," and the foundation was in for the house (Letter 156, 1896). Her August 28 description of the little camp at Sunnyside is revealing: 4BIO 227 3 I am seated on the bed writing at half past 3:00 A.M. Have not slept since half past one o'clock. Ella May White and I are the sole occupants of a large, comfortable family tent. Close by is another good-sized tent, used as a dining room. We have a rude shanty for a kitchen, and a small five-by-five storeroom. Next is another tent, which accommodates three of my workmen. Next is a room enclosed but not finished, for washhouse and workshop. This is now used as a bedroom by two men, Brother Shannon, my master builder, and Brother Caldwell. These five men we board. Several others are at work on the land who board themselves. Fannie Bolton occupies another tent, well fitted up with her organ and furniture. You see we have quite a village of tents.--Letter 42, 1895. 4BIO 227 4 She could write to Elder Olsen, "I have been enjoying tent life for four weeks."--Letter 64a, 1895. 4BIO 227 5 But tent life for her and some of her helpers ended in early September as she returned to her Granville home. ------------------------Chapter 19--(1895) Travels in the Last Few Weeks of 1895 4BIO 228 1 Lord, help me," Ellen White cried out in prayer Friday morning, October 11, 1895, as she tossed sleeplessly on her pillow in her Granville home. She was suffering weakness, physical and mental exhaustion. Discouragement swept over her. She was wrestling with the decision as to whether she should attend the third Australian camp meeting to be held in Melbourne a week later. Would she be able to go? Would she be able to preach if she did go? It was past the midnight hour, and she had just conversed with God: 4BIO 228 2 Lord, help me. I am determined to cast my helpless soul upon Thee. Satan is the destroyer. Christ is the Restorer. This is Thy word to me. I will try to walk by faith. 4BIO 228 3 The appointments have been made for me to go [on Sabbath] to Sydney, and in order to do this I must go with my horse and carriage, to save any confusion and unfit me to speak. If it is Thy will that I attend the Melbourne meeting, strengthen me to ride twelve miles to Sydney and bear my testimony and strengthen me to give the dedicatory talk [at Ashfield] on Sunday.--Letter 114, 1895. 4BIO 228 4 As she had done so many times before, she decided to move out by faith. Sabbath morning, feeling confident in making this test that the Lord would be her helper and that strength would come, she started on the twelve-mile drive to the city. A day or two later she wrote of the experience to Edson: 4BIO 228 5 The way was long, but I went trusting in God, and while speaking I received special strength. A change came to nerve and muscle, and to my soul. 4BIO 229 1 After I had ceased speaking in regard to grace being always proportioned to the trial God gives us to bear, I was led out to speak upon the faith given all who talk faith and encourage faith. They will have faith and increasing faith that will not waver, but remain steadfast, immovable.--Ibid. 4BIO 229 2 With strength newly imparted, she was able Sunday afternoon to give the dedicatory address in the newly built Ashfield church. Since the camp meeting held there the last October, more than one hundred had embraced the message, and a new house of worship had been built. It was a growing church; six more were to be baptized on the day of dedication. Evangelistic camp meetings had again proved the most fruitful thrust in building up the cause in Australia. Now Ellen White, having the evidence that she called upon God to give her, turned to preparation for the journey to Melbourne for the camp meeting. From there she would go on to Tasmania for a similar but smaller gathering. She would have to leave Sydney the coming Thursday afternoon. Accompanying her would be her son W. C. White; his wife, May; a secretary, Maggie Hare; and Sara McEnterfer, who that very week had arrived from the United States to assist Ellen White. She had traveled with her and assisted her both in America and Europe and had just come to Australia at Ellen White's request. The Armadale Camp Meeting 4BIO 229 3 The camp meeting in Melbourne, scheduled for October 17 to November 11, opened in the suburb of Armadale on Friday, the day the Whites arrived, and Ellen White spoke Sabbath afternoon. Sunday the interest was good and the attendance large, J. O. Corliss speaking in the morning, Mrs. E. G. White in the afternoon, and Prof. W. W. Prescott in the evening (The Bible Echo, October 28, 1895). 4BIO 229 4 In the initial plans for this, the third Australian camp meeting, it was thought it might be held at Ballarat, some ninety miles north of Melbourne. The conference was in debt, and it would be less expensive to hold a meeting there than in Melbourne. But in response to light given to Ellen White that the message must now go to the people in the large cities, it was decided to select an appropriate site in Melbourne where they would benefit from the work at Middle Brighton the year before. It seemed that they were providentially led to Armadale, declared to be "one of the most inviting suburbs of Melbourne," and a choice site was found on which to pitch the tents. In advance of the meeting, a special "camp meeting edition" of the Bible Echo was published and widely distributed. The issue carried notice of the speakers who would address the crowds: 4BIO 230 1 Professor [W. W.] Prescott, educational secretary of the denomination, who is on tour through Australasia, South Africa, and Europe, in the interests of the school work, will be present, and will take an active part in this meeting. 4BIO 230 2 Mrs. E. G. White, a speaker and writer of rare experience, is to be present.... Among her published works, The Great Controversy Between Christ and Satan, Patriarchs and Prophets, and Steps to Christ are widely circulated in all English-speaking countries, and translated into many foreign tongues. Her long and wide experience makes her labours of special value. Mrs. White will probably speak each Saturday and Sunday afternoon during the meeting. 4BIO 230 3 Pastor J. O. Corliss, one of the first to introduce the views and work of the denomination in the colonies, will take a prominent part in the evening discourses on the prophecies of the Bible and the signs of the times.--September 23, 1895. 4BIO 230 4 Others mentioned in this sheet, advertising the meeting were W. A. Colcord, editor of the Bible Echo, and Dr. M. G. Kellogg, who had been spending some time in the South Pacific. A Unique and Successful Camp Meeting 4BIO 230 5 Ellen White was provided with a little rented cottage about three minutes' walk from the campground, where she could rest and work (8 WCW, p. 363). She wrote a report of the camp meeting for the January 7, 1896, Review and Herald in which she declared: 4BIO 230 6 During the meeting we have had abundant evidence that the Lord has been guiding both in the location and in the work of the meeting. A new field has been opened, and an encouraging field it appears to be. The people did not swarm upon the ground from curiosity, as at our first meeting in Brighton, and as at Ashfield last year. The majority came straight to the large meeting tent, where they listened intently to the Word, and when the meeting was over, they quietly returned to their homes, or gathered in groups to ask questions or discuss what they had heard. 4BIO 231 1 As she continued, she wrote of the topics of the evening discourses delivered by Prescott, Corliss, and Daniells: 4BIO 231 2 All presented the truth as it is in Jesus Christ.... In every sermon Christ was preached, and as the great and mysterious truths regarding His presence and work in the hearts of men were made clear and plain, the truths regarding His second coming, His relation to the Sabbath, His work as Creator, and His relation to man as the source of life appeared in a glorious and convincing light that sent conviction to many hearts. 4BIO 231 3 There were not sufficient seats in the tent to accommodate the people who came to the evening meetings, and many stood outside. 4BIO 231 4 Having discovered the great value of the evangelistic camp meeting as held in New Zealand and Australia in 1893 and 1894, the initial plans for this meeting called for a convocation of three weeks' duration. During the mornings of the first week, sessions of the Australian Conference and the Australasian Union Conference were held. 4BIO 231 5 Writing in the very midst of the camp meeting, W. C. White reported to Abram La Rue working in Hong Kong: 4BIO 231 6 Yesterday afternoon our large eighty-foot tent was crowded full, and about four hundred stood outside. Mother spoke with power, and many were deeply impressed. In the evening also the tent was packed as full as it could be, and some scores stood around outside. Elder Prescott spoke. "Christ and the Sabbath" was his theme. Some whom I have met today say he was inspired. Certainly he spoke with great clearness and power, and never in my life did I see an audience listen as his audience listened last night. 4BIO 231 7 During the week the attendance averages about one hundred in the afternoon and three hundred in the evening. Everything about the management of the ground is moving along pleasantly. Quite a large number are spending their afternoons visiting the people and inviting them to the meetings. My wife is out engaged in this kind of work this afternoon.--8WCW, p. 368. Prescott's Effective Preaching 4BIO 232 1 Again and again in her report Ellen White mentioned the effectiveness of W. W. Prescott's meetings, stating that "the Lord ... has given Brother Prescott a special message for the people," the truth coming from human lips in demonstration of the Spirit and power of God. Those attending, she said, exclaimed: 4BIO 232 2 You cannot appreciate the change of feeling about your meeting and work. It has been commonly reported that you do not believe in Christ. But we have never heard Christ preached as at these meetings. There is no life in our churches. Everything is cold and dry. We are starving for the Bread of Life. We come to this camp meeting because there is food here.--The Review and Herald, January 7, 1896. 4BIO 232 3 "On every side," she wrote, "we hear discussion of the subjects presented at the camp meeting." She told the readers of the Review of how Corliss, stepping out of a train, was stopped by the conductor, who hurriedly asked him to explain certain Scripture texts. While the crowd rushed by, Corliss gave the conductor a hasty Bible study. By earnest and urgent request the three-week camp meeting was stretched into a successful five-week evangelistic series. Ellen White spoke twenty times at length and many times twenty or thirty minutes (Letter 105, 1895). It was difficult for her to find words to describe her ecstasy as it related to the meetings and the response. To S. N. Haskell she wrote: 4BIO 232 4 The Word is presented in a most powerful manner. The Holy Spirit has been poured out upon Brother Prescott in great measure.... Brother Prescott has been bearing the burning words of truth such as I have heard from some in 1844. The inspiration of the Spirit of God has been upon him. 4BIO 232 5 Unbelievers say, "These are the words of God. I never heard such things before." Every evening the tent is full, and even on weekdays there is an intense interest to come out and hear the truth.--Letter 25, 1895. 4BIO 233 1 In the light of the above, Ellen White's urging in 1909 that Prescott enter evangelistic work in the large cities is easily understood. 4BIO 233 2 In another communication Ellen White made an interesting observation: "We cannot now gather in the sheaves. It takes the people in the colonies a long time to make up their minds to obey; but while the interest is at its height, we cannot move our place of meeting."--Letter 51, 1895. "Three weeks this meeting has been in session," she wrote to Haskell, "and the camp meeting proper will not close until next week, Tuesday or Wednesday. Then if the same interest is manifested, the tent will remain on the ground two weeks longer, and as many as choose may remain in their tents to attend the meetings. At the close of the two weeks, Professor Prescott and my family, W. C. White and wife, and my two workers will go to Tasmania."--Letter 25c, 1895. The Business Meetings 4BIO 233 3 Important advances were made in the business meetings of the Australian Conference and also in the business meetings of the new Australasian Union Conference in its first biennial session, all held during the extended camp meeting. One action called for an outreach in Australia in medical missionary lines, a project in which Ellen White would become rather deeply involved. Early in the meeting, the six churches in New South Wales were organized into a separate conference, with a church membership of 321. Their petition to the union conference read: Dear Brethren, 4BIO 233 4 A conference having been organized for the colony of New South Wales, we respectfully request that it be received into the union conference, to be under its care and to be represented in its councils.--9 WCW, p. 6. 4BIO 233 5 The request was granted. This was the first local conference in the history of Seventh-day Adventists to be admitted into a union conference instead of the General Conference. The work in Australia was taking shape. 4BIO 233 6 Another important action had to do with the development of the educational work and the new school at Cooranbong. Among the resolutions adopted was one calling for the name of the educational institution to be the Avondale School of Christian Workers. 4BIO 234 1 After the close of the camp meeting proper, Ellen White remained in Melbourne writing and occasionally speaking. Maggie Hare and Sara McEnterfer were both with her. Sunday, November 24, with Sara's help they got off the American mail. She opened her heart in her letter to Edson: "Since coming to this meeting I have felt that unless the Lord shall help me, I shall utterly fail. I have been brought into great trial and perplexity and distress of soul through others."--Letter 82, 1895. One of her helpers, Miss Fannie Bolton, sent with her to Australia to assist in the preparation of Ellen White's materials for publication in the journals of the church, had insisted on coming to Melbourne and was not acting as a faithful, trusted helper. More will be said about this in the next chapter. The Tasmania Camp Meeting 4BIO 234 2 On Tuesday, November 26, her sixty-eighth birthday, which she entirely forgot until a day or two later, Ellen White took the train and then the boat for Hobart, Tasmania, where the camp meeting was to open on Thursday, November 28. The camp was pitched across the street from the post office in Newtown, a suburb two miles from the center of Hobart. Pleased with the campground, Ellen White gave a description in her report to the Review and Herald: 4BIO 234 3 It was elevated considerably above the surrounding streets, and was reached by a flight of steps. A hawthorn hedge formed the enclosure, so that the encampment was hidden until we reached the entrance. Then the white tents, in their orderly arrangement in that grassy retreat, were an attractive sight. 4BIO 234 4 Hobart is surrounded by hills, rising one above another, and stretching away in the distance. Often they brought to our minds those precious words, "As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even for ever."--February 11, 1896. 4BIO 234 5 There were thirty-two family tents on the grounds. Attendance grew from sixty when the meeting opened, to 107 at the close, representing fully half of all the Sabbathkeepers in Tasmania. With no conference business to divide the time, the ten days were spent in the study of the Word of God. On the first Sabbath Ellen White spoke and felt it was a precious opportunity for the people to especially seek the Lord. She made an altar call inviting "all who were afflicted and troubled in mind, all who were in sorrow and despondency, all who had lost their first love ... to come forward, that we might unite with them in sending up a prayer of faith for the manifestation of the Holy Spirit" (Ibid.). 4BIO 235 1 A large share of the congregation came forward. Then Ellen White went down into the audience, right back to the last row of seats in the tent, to speak to several young people, and invited them to give their hearts fully to Jesus. All five of them went forward and were joined by several girls whose hearts were tender. 4BIO 235 2 "I knew that the angels of God were in that assembly," she wrote, "and my heart, that for the past five weeks had been sadly burdened and oppressed, seemed at rest, full of peace and trust in God."--Ibid. She stated: 4BIO 235 3 There were those who had been living in unbelief, doubting their acceptance with God. This distrust had made them miserable, but the Lord revealed Himself to their souls, and they knew that He had blessed them.... Many others testified that they had realized more of the presence of the Lord than ever before, and their hearts were filled with thankfulness.--Ibid. 4BIO 235 4 Ellen White spoke from time to time through the ensuing week, eleven times in all (Letter 128, 1895). The work of the Spirit of God was manifest on the grounds. W. W. Prescott joined the force of workers in midweek, and the Lord richly blessed his ministry. The people flocked to hear him, and Sunday, the last day of the ten-day meeting, fourteen were baptized in the bay. It was decided to continue evening meetings in the large tent for a week or two, for there was a growing interest in the community. 4BIO 235 5 When it had been proposed that there be a camp meeting in Tasmania, the believers felt they could not sustain it financially. Ellen White offered to give several pounds--she gave twenty-five--to help make the meeting possible. She asked the believers in Tasmania to match her gift with funds of their own. They did so, and the meeting was a success (Letters 83 and 127, 1895). 4BIO 235 6 As her mind turned homeward, she wrote: These camp meetings in Melbourne and Tasmania have been the best we have ever attended. We have had precious unity among our ministers and workers. Our hearts seem to be knit together as the heart of one man, and this is worth everything to us. I praise the Lord for this.... 4BIO 236 1 These meetings cost money, and yet we must have them. I am, as I have told you, investing all the means I can command, but when you are entering new, poverty-stricken districts, it requires strong purpose and strong faith to push forward where there seems so little means to use.... 4BIO 236 2 We leave here on the seventeenth. Shall arrive in Sydney the nineteenth of December, if the Lord prospers us with favorable passage.--Letter 127, 1895. 4BIO 236 3 The ship arrived in Sydney, Thursday, December 19, at midnight. Mr. Caldwell was at the wharf with a carriage to meet the travelers, taking Ellen White, Sara McEnterfer, and Maggie Hare the fourteen miles home to Granville. They arrived at 3:00 A.M. W. C. White and May remained to care for the baggage. 4BIO 236 4 "I was so pleased to be home," wrote Ellen White (Letter 128, 1895), but she was exhausted. The Lord had sustained her in a remarkable manner, but the distressing experience with Fannie Bolton well-nigh drained her life forces and her courage. 4BIO 236 5 Nonetheless, Ellen White took the church service in the Parramatta church on Sabbath, December 21, and she felt God had given her a message for the people. The Move to Cooranbong 4BIO 236 6 These were exciting days and there was no time to lose, for it was expected that soon she would move to her new home, Sunnyside, now almost ready for her and her family. 4BIO 236 7 The move came on Wednesday, Christmas Day. The work of construction was not yet finished, and another week would be needed before they could settle. So members of the family moved from room to room through the last days of December. How glad they were that they could greet the new year in their own new home. ------------------------Chapter 20--(1895) Fannie Bolton and Her Witness--True and False 4BIO 237 1 Although Ellen White ministered successfully at the camp meetings in Melbourne and Hobart, it was against great odds. Her health had been so poor through the preceding four months that only in the strength God gave her did she dare to venture to attend. There were also problems she was called to face of which others had little knowledge, problems within her working family. "I could not possibly relate," she wrote to Edson, "the suffering of mind while attending the camp meeting at Melbourne."--Letter 123a, 1895. The problem lay in the changeable moods, erratic course, and unfaithfulness of Miss Fannie Bolton, the secretary who had replaced Sara McEnterfer at the last minute as the Whites left America; she assisted in preparing Ellen G. White articles for the journals of the church. 4BIO 237 2 Ellen White had not thought to take Fannie with her on this camp meeting tour, but Fannie insisted on going and promised that the trip would bring very little break in her work. Reluctantly, her employer consented. But things did not work out as Fannie had promised. Soon she became involved in the children's meetings, and then there followed a resumption of an old attitude that in her work for Ellen White she was not being given proper recognition. Added to this was a courtship developing between Fannie and W. F. Caldwell, the man who in 1893 had come from America with the message that the Seventh-day Adventist Church had become Babylon. After a change of heart he had been employed by Ellen White, but with his long stay overseas, his non-Adventist wife had divorced him on grounds of desertion. Ellen White Employs Fannie Bolton 4BIO 238 1 Fannie had been invited to join Ellen White's staff in 1887. The daughter of a Methodist minister, Fannie was brought into the Seventh-day Adventist Church in Chicago through the evangelistic efforts of G. B. Starr and his wife. At the time, she was a correspondent for the Chicago Daily Inter Ocean. She received her literary training at the ladies' seminary at Evanston, Illinois (DF 445, G. B. Starr to L. E. Froom, March 19, 1933), and seemed well fitted for a promising future. Starr and others gave her a hearty recommendation for work on Ellen White's staff, and although she was just barely acquainted with Ellen White and W. C. White, she was employed upon Ellen White's return from Europe. She was to fit in where needed, but her work was to be largely in preparing Ellen White's materials in article form for the Review and Herald, Signs of the Times, and the Youth's Instructor. She traveled west with the White group and resided with them in the White home in Healdsburg, California. W. C. White reported that Fannie "proved to be brilliant and entertaining, and although somewhat erratic at times, was loved by the other members of the family." He and a later secretary, D. E. Robinson, explained the character of her work: The Character of Fannie Bolton's Work 4BIO 238 2 It was explained to Miss Bolton, as was made clear to other workers who shared a part in the copying and correcting of Mrs. White's writings for publication, that the matters revealed to Mrs. White in vision were not a word-for-word narration of events with their lessons, but that they were generally flashlight or panoramic views of various scenes in the experiences of men, sometimes in the past, and sometimes in the future, together with the lessons connected with these experiences. At times views were revealed to her of the actions of men in groups, of churches, conferences, and of multitudes in action, with a clear perception of their purposes, aims, and motives. Sometimes verbal instruction was given regarding what was thus revealed. Very prominent among these revelations were precious truths and facts relating to the duty, privileges, and the dangers and errors of the church, of committees, or of individuals. 4BIO 238 3 Miss Bolton learned that the things revealed to Mrs. White were sometimes written out immediately after the vision, and that other things were not spoken of or written out till a long time afterward. 4BIO 239 1 She was told that Mrs. White, in her earnest endeavor to present all that had been shown her on the great number of important subjects, was often led to repeat portions of the matter she sought to present; also that the grammatical construction of sentences was sometimes faulty, for in her haste in writing, she often paid little attention to spelling, punctuation, and capitalization. She expected these imperfections to be carefully corrected by the copyist. 4BIO 239 2 In cases where paragraphs and sentences lost some of their power because of imperfect arrangement, Mrs. White's secretaries were instructed to make transpositions, leaving out what was clearly a repetition, when preparing matter for the printer. In the cases of letters to individuals, the repetition of important thoughts would often tend to make them more effective. 4BIO 239 3 It was made emphatic that only Mrs. White's thoughts were to be used, and also her own words as far as grammatically consistent in expressing those thoughts. In no case was the copyist given the privilege of introducing thoughts not found in Mrs. White's manuscripts.-- Ibid., WCW and D. E. Robinson, "The Work of Mrs. E. G. White's Editors," pp. 3, 4. 4BIO 239 4 With enthusiasm Fannie entered into her work on the E. G. White periodical articles, editing and copying. But in time she became restless and entertained the thought that she was not being given proper credit for what she was doing. The records of just what took place are sparse, but it is clear that again and again feelings of discontent and dissatisfaction swept over her that unfitted her for her assigned task. 4BIO 239 5 After engaging in this work for a year or two, she told Ellen White that "she desired to write herself, and could not consent that her talent should be buried up in the work of preparing" E. G. White's "articles for the papers or books. She felt she was full of matter and had talent she must put to use in writing which she could not do" while connected with her present work (Letter 88, 1894). She was released, and attended classes at the university at Ann Arbor. Ellen White Took Fannie to Australia 4BIO 240 1 Learning in 1891 that Ellen White was to go to Australia, Fannie Bolton contacted her former employer, who reported: 4BIO 240 2 In Battle Creek, Fannie pleaded hard with tears to come with me to engage with me in the work of preparing articles for the papers. She declared she had met with a great change, and was not at all the person she was when she told me she desired to write herself.--Ibid. 4BIO 240 3 As Sara McEnterfer was ill when the White party was to leave, and could not go, Ellen White rather reluctantly accepted Fannie Bolton to accompany her, to report her sermons and assist in preparing her articles. Writing of this later, she recounted: 4BIO 240 4 Just before coming to this country, in order to help Fannie, I consented to make another trial after she had given me the assurance ... that her feelings in regard to the work had wholly changed. I followed my best judgment, hoping she had gained wisdom from God and would really love the work. 4BIO 240 5 I knew that she was naturally unbalanced in mind, but thought that through the light given of God, the appeal constantly made presenting definite reproofs to some and general reproofs to others, she would learn the lessons that it was her privilege to learn, and become strengthened in character. Thus she would obtain wisdom to prepare the precious matter placed in her hands, so that it might work for the saving of her soul as well as the souls of others.--Letter 7, 1894. 4BIO 240 6 Unfortunately, after working for a while in Australia, the old feelings that she was not receiving proper public acknowledgment of her contributions in Ellen White's work returned, and relationships between the two became strained. E. G. White Warned in Vision 4BIO 240 7 Late in 1893, during the last month of her stay in New Zealand, Ellen White was shown in vision Fannie Bolton and certain temptations along the line of personal ambition and pride to which she was succumbing. Of this she wrote: 4BIO 240 8 Not long before I left New Zealand, while in camp meeting, it was represented to me. We were gathered in a room of quite a company, and Fannie was saying some things in regard to the great amount of work coming from her hands. She said, "I cannot work in this way. I am putting my mind and life into this work, and yet the ones who make it what it is are sunk out of sight, and Sister White gets the credit for the work." ... 4BIO 241 1 A voice spoke to me, "Beware and not place your dependence upon Fannie to prepare articles or to make books.... She is your adversary.... She is not true to her duty, yet flatters herself she is doing a very important work."--Letter 59, 1894. 4BIO 241 2 Fannie had apparently been talking in this vein over a period of a number of months (Letter 88, 1894). 4BIO 241 3 A few weeks later at the Brighton camp meeting held early in 1894, Fannie Bolton talked with her friends and at times with new believers concerning the difficulties attending her work, and of the faulty way in which some of Ellen White's manuscripts were written. She dwelt upon the "great improvements" made by the editors as they handled the materials, and belittled Ellen White's work. Again she expressed her decided conviction that the talents of the copyists should receive public recognition. 4BIO 241 4 Writing of this to her son W. C. White on February 6, 1894, Ellen White declared: 4BIO 241 5 I want not her life, or words, or ideas in these articles. And the sooner this bubble is burst, the better for all concerned.... I have now no knowledge of how we shall come out, and what I shall do. I am afraid that Fannie cannot be trusted.... 4BIO 241 6 If she has done the work as she has represented to other minds she has done, so that she thinks credit should be given her for her talent brought into my writings, then it is time that this firm is dissolved. 4BIO 241 7 If she has done this work, which she has represented to others has been as much her talent, her production of ideas and construction of sentences, as mine, and in "beautiful language," then she has done a work I have urged again and again should not be done.... And she is unworthy of any connection with this work.--Ibid. 4BIO 241 8 The day before, in writing to O. A. Olsen, who was just then in Australia, Ellen White told of how a voice spoke to her: 4BIO 242 1 Beware and not place your dependence upon Fannie to prepare articles or to make books. She cuts out words that should appear, and places her own ideas and words in their stead, and because she had done this she has become deceived, deluded, and is deceiving and deluding others. She is your adversary.--Letter 59, 1894. 4BIO 242 2 In a letter to Fannie February 6, Ellen White declared: Every time I can distinguish a word of yours, my pen crosses it out. I have so often told you that your words and ideas must not take the place of the words and ideas given me of God.--Letter 7, 1894. Discharged from Ellen White's Service 4BIO 242 3 The situation was so critical that Ellen White found she must discharge Miss Bolton from her employ, and do so at once. She wrote Fannie: 4BIO 242 4 The writings given you, you have handled as an indifferent matter, and have often spoken of them in a manner to depreciate them in the estimation of others.... 4BIO 242 5 I mean now for your own good that you shall never have another opportunity of being tempted to do as you have done in the past. From the light given me of the Lord, you are not appreciating the opportunities which you have had abundantly, to be instructed and to bring the solid timbers into your character building. The work in which you have been engaged has been regarded as a sort of drudgery, and it is hard for you to take hold of it with the right spirit, and to weave your prayers into your work, feeling that it is a matter of importance to preserve a spirit wholly in harmony with the Spirit of God. Because of this lack, you are not a safe and acceptable worker.... 4BIO 242 6 You have come to think that you were the one to whom credit should be given for the value of the matter that comes from your hands. I have had warnings concerning this, but could not see how I could come to the very point to say, "Go, Fannie," for then you plead, "Where shall I go?" and I try you again.--Ibid. 4BIO 243 1 On receiving this letter from Ellen White, Miss Bolton wrote a humble confession in which she acknowledged: 4BIO 243 2 The bottom of all my trouble has been self, and that is satanic. I would keenly regret ever having had an association with the work, only that I still believe that God will work it for good.... 4BIO 243 3 It is very clear that I did not have the exalted sense of its sacredness which I should have had. I have felt that I needed human sympathy and recognition, and this has led me to talk to others what I had to do to the work. This was self, of course, yet I must say what is only the truth, that I never cast a doubt upon the inspiration of the work. I have always declared and believed the testimonies, and have never felt to doubt their divine origin.... 4BIO 243 4 My faith in the testimonies is stronger today than ever, and I feel that I want to put my whole influence on the side of upbuilding the faith of God's people in this great and sacred work.--DF 445b, Fannie Bolton to EGW, February 9, 1894. 4BIO 243 5 On the advice of her fellow workers, Ellen White consented to give Fannie another trial. Later she wrote that Fannie's repentance was "short-lived" (Letter 102, 1895). 4BIO 243 6 Now, almost two years later at the Armadale camp meeting, with old friends and acquaintances, history repeated itself. This time Ellen White dismissed Fannie Bolton from her employ. In a letter to Marian Davis back at Granville, she reported: 4BIO 243 7 Fannie represented that she and Marian had brought all the talent and sharpness into my books, yet you were both ignored and set aside, and all the credit came to me. 4BIO 243 8 She had underscored some words in a book, Christian Temperance, "beautiful words," she called them, and said that she had put in those words, they were hers. If this were the truth, I ask, Who told her to put in her words in my writings? She has, if her own statement is correct, been unfaithful to me. 4BIO 243 9 Sister Prescott, however, says that in the providence of God that very article came to them (Brother and Sister Prescott) uncopied and in my own handwriting, and that these very words were in that letter. So Fannie's statement regarding these words is proved to be untrue. 4BIO 244 1 She added: If after this meeting Fannie shall come to Granville, you must not put one line of anything I have written into her hands, or read a line to her of the "Life of Christ." I would not have any (advice) from her. I am disconnected from Fannie because God requires it, and my own heart requires it. I am sorry for Fannie.--Letter 102, 1895. 4BIO 244 2 To her son Edson she wrote: Fannie Bolton is disconnected with me entirely. I would not think of employing her any longer. She has misrepresented me and hurt me terribly. Only in connection with my work has she hurt me. 4BIO 244 3 She has reported to others that she has the same as made over my articles, that she has put her whole soul into them, and I had the credit of the ability she had given to these writings. Well, this is the fifth time this breaking out has come. 4BIO 244 4 It is something similar to the outbreak of Korah, Dathan, and Abiram, only she has not those to unite with her because they know me and my work. She goes not only to those who believe and know me to tell her story but she goes to those newly come to the faith and tells her imaginative story. The same sentiment is expressed as in Numbers 16:3.--Letter 123a, 1895. 4BIO 244 5 Again Fannie wrote a heartfelt confession to Ellen White, five pages of contrition and repentance that closed with the appeal "O do let me be a channel, if it be ever so hidden. Do let me be a worker, if it be in ever so humble a spot. Now, while I make this request, I do it with all submission to the will of God. I am not worthy to ask anything of the kind. Do with me as it seems best."--DF 445a, Fannie Bolton to EGW, October 31, 1895. But writing of Fannie to Marian Davis, Ellen White declared: 4BIO 244 6 I am now relieved from this fitful, skyrocket experience. She seems to swell up into such large measurements of herself, full of self-sufficiency, full of her own capabilities, and from the light God has been pleased to give me she is my adversary, and has been thus throughout her connection with me.--Letter 22a, 1895. 4BIO 245 1 She recounted former warnings regarding Fannie's connection with her work, and her mistaken judgment in the course she should follow. She wrote somewhat in finality: 4BIO 245 2 Two years ago He revealed to me that Fannie was my adversary, and would vex my soul and weaken my hands, but I was so anxious to get out things that I thought the people needed. Then came other trials in New South Wales, one after another [so] that I was not able to bear it. 4BIO 245 3 Oh, If I had only heeded the instruction given of God and let no other voice or influence come in to leave me in uncertainty, I might have been saved this last terrible, heart-sickening trial.... I hope the Lord will forgive me and have mercy upon me, but to try this matter again is out of the question. I am willing her talent shall be exercised for all it is worth, but it will never be in connection with me. I have served my time with Fannie Bolton.--Ibid. 4BIO 245 4 So she conjectured. But there was a factor she had not taken into consideration. Some months later the Lord called it to her attention. 4BIO 245 5 Fannie planned to return to the United States, but was prevented from doing so by a rather prolonged illness. She stayed for a while at the home of Pastor Stephen McCullagh in Melbourne, and then decided to visit Cooranbong. In response to a telegram from her, Ellen White arranged to have her met at nine o'clock at night at the Morisset railway station and taken to the Shannon home. There, under the tender and discerning care of Sara McEnterfer, who gave her hydrotherapy treatments, Fannie's health began to improve. A whole year had passed since the Melbourne experience. A Unique Vision 4BIO 245 6 Then while Ellen White was visiting Elder and Mrs. Starr in Sydney, a very unusual experience came to her. Not only the message given to her merits a place in this account, but also the manner in which Ellen White received the light--a vision in which she was fully conscious. Of this she wrote: 4BIO 245 7 Friday, March 20, I arose early, about half past three o'clock in the morning. While [I was] writing upon the fifteenth chapter of John, suddenly a wonderful peace came upon me. The whole room seemed to be filled with the atmosphere of heaven. A holy, sacred presence seemed to be in my room. I laid down my pen and was in a waiting attitude to see what the Spirit would say unto me. I saw no person. I heard no audible voice, but a heavenly watcher seemed close beside me. I felt that I was in the presence of Jesus. 4BIO 246 1 The sweet peace and light which seemed to be in my room ... is impossible for me to explain or describe. A sacred, holy atmosphere surrounded me, and there was presented to my mind and understanding matters of intense interest and importance. A line of action was laid out before me as if the unseen presence was speaking with me. The matter I had been writing upon seemed to be lost to my mind and another matter distinctly opened before me. A great awe seemed to be upon me as matters were imprinted upon my mind. 4BIO 246 2 The question was, "What have you done with the request of Fannie Bolton? You have not erred in disconnecting with her. This was the right thing for you to do, and this would bring to her mind conviction and remorse which she must have. She has been tempted, deceived, and almost destroyed. Notwithstanding her perversity of spirit, I have thoughts of mercy and compassion for her.... 4BIO 246 3 "Take this poor deluded soul by the hand, surround her with a favorable influence if possible. If she separates now from you, Satan's net is prepared for her feet. She is not in a condition to be left to herself.... She feels regret and remorse. I am her Redeemer; I will restore her if she will not exalt and honor and glorify herself. If she goes from you now, there is a chain of circumstances which will bring her into difficulties which will be for her ruin.... 4BIO 246 4 "You are not to wait for evidence of transformation of character. The Holy Spirit alone can do this work, and mold and fashion this child's experience after the divine similitude. She has not power, if left to herself, to control a temperament that is always a snare to her, unless she keeps in the love of God, unless she humbles herself under the hand of God, and learns daily the meekness and lowliness of Christ."--Manuscript 12c, 1896. 4BIO 247 1 To this instruction Ellen White responded: I ... shall work accordingly. I have taken Fannie to my home here at Sunnyside, Avondale, Cooranbong. I shall do all I can to help her heavenward.--Ibid. Fannie Given Another Trial 4BIO 247 2 Ellen White fitted up a room for Fannie in her new Sunnyside home and took her in. There, with continued treatment, her health improved. Then in response to the instruction outlined in the vision that she should be given another trial, Mrs. White put copy in her hands as in the past. She began on an article and then brought it back to Ellen White, telling her that she could not possibly do the work, and expressed the conviction that she should return to America. When she said this, Ellen White felt she now was free. It was Fannie's decision. Of the experience, she later wrote: 4BIO 247 3 I now see why I was directed to give Fannie another trial. There were those who misunderstood me because of Fannie's misrepresentations. These were watching to see what course I would take in regard to her. They would have represented that I had abused poor Fannie Bolton. In following the directions to take her back, I took away all occasion for criticism from those who were ready to condemn me.--Letter 61, 1900. 4BIO 247 4 On May 10, 1896, Fannie Bolton took passage on the Victoria of the P. & O. S.S. Line, from Sydney to London. On shipboard she wrote to Ellen White: 4BIO 247 5 I realize to some degree how unworthy I am, but "Jesus Christ came into the world to save sinners," and this comforts me, and by the power of His grace alone, I hope for salvation. I know your prayers will follow me. Thank you again for your patience and kindness and mercy to me. I go home with much lighter heart than I could have done before this.--DF 445, Fannie Bolton to EGW, May 14, 1896. Fannie Bolton Explains her Editorial Work 4BIO 247 6 In letters, one to an acquaintance written in Australia and another a "confession" addressed to "Dear Brethren in the Truth," penned after returning to the United States, Fannie Bolton spoke truthfully concerning the work done by those who assisted Ellen White in her work. Here are a few paragraphs from the two statements. The first was written November 11, 1894, to a Miss Malcolm: 4BIO 248 1 Concerning the matter of which I have written to you before, I will say that there is no reason why you or anyone else should be thrown into perplexity. Sister White is the prophet of the Lord for the remnant church, and though the Lord has seen fit to choose one for this work who is not proficient in grammar and rhetoric, and this lack is supplied by others, yet she is responsible for every thought, for every expression, in her writings. Every manuscript that is edited goes back to her for examination, and this work committed to those who have been called to labor in this branch is not done without prayer and consecration. 4BIO 248 2 "The word of the Lord" comes to her; but if in [the word's] passing through the human channel, the human imperfection in education leaves its impress, why should it be a perplexity if God should lay upon another the trifling duty of putting the subject of a sentence in harmony with its verb, or the number or gender of a thing mentioned in harmony with the fact that determines the number and gender? There are many ways of expressing the same thought. We may say, "Sit down," "Take a chair": "The sun shines," "It is a bright day," "The atmosphere is illuminated," and not mar the thought in using different words. 4BIO 248 3 Now as far as changing Sister White's expressions are concerned, I can say that just as far as it is consistent with grammar and rhetoric, her expressions are left intact.--DF 445b, Fannie Bolton to Miss Malcolm, November 11, 1894. 4BIO 248 4 Seven years later, in 1901, she wrote: The editors in no wise change Sister White's expression if it is grammatically correct, and is an evident expression of the evident thought. Sister White, as human instrumentality, has a pronounced style of her own, which is preserved all through her books and articles, that stamps the matter with her individuality. 4BIO 248 5 Many times her manuscript does not need any editing, often but slight editing, and again, a great deal of literary work; but article or chapter, whatever has been done upon it, is passed back into her hands by the editor, and the Spirit of Prophecy then appropriates the matter, and it becomes, when approved, the chosen expression of the Spirit of God.--DF 445a, "A Confession Concerning the Testimony of Jesus Christ," written in early 1901 to "Dear Brethren in the Truth." The Long-range Harvest of Falsehood and Misrepresentation 4BIO 249 1 But the seed had been sown in Australia. Of the harvest, Ellen White wrote on April 11, 1897, to Fannie, who was in Battle Creek: 4BIO 249 2 My Sister Fannie Bolton: The work which you have done here in Australia has yielded a harvest which is widespread.... You claimed that it was your superior talent that made the articles what they were. I know this to be a falsehood, for I know my own writings.... 4BIO 249 3 Brother McCullagh has reported your words of information given him from house to house, saying that I have very little to do in getting out the books purported to come from my pen, that I had picked out all I had written from other books, and that those who prepared my articles, yourself in particular, made the matter that was published.... 4BIO 249 4 You can see by this what a harvest your leaven of falsehood and misrepresentation have produced.... I will say that much of the time that you were in Australia, you surely did not know what manner of spirit you were of. Satanic agencies have been working through Fannie Bolton.--Letter 25, 1897. 4BIO 249 5 In response to this very plain message, Miss Bolton replied to Ellen White on July 5, 1897, and, following an extended confession, declared: 4BIO 249 6 My eyes are open to the way in which I hurt your work, for my spirit was not right. The enemy had magnified my supposed difficulties, and though I did not realize what I was doing, he knew exactly what he intended to do through me, but by the grace of God he has lost his tool.... 4BIO 250 1 As to the testimony you sent of my feelings, faults, errors, and ignorance of my attitude, I say it is true, true to the core. 4BIO 250 2 In her closing paragraphs she asked a question and made a statement: 4BIO 250 3 Do you think it can be possible for you to give me a place in your heart now? Can you think kindly toward me? Will you ever be able to repose any confidence in me as a friend? ... 4BIO 250 4 I do not know whatever made me make such a blunder as to insist on going with you to Australia, or of insisting over and over after repeated failures; but I am warned not to undertake a place of so great responsibility. I dare not do it, for it has been proved over and over that I am as weak as water, and I think the decision of the testimony [that Fannie should never work for her again] was wise.--DF 445a. 4BIO 250 5 This pattern of falsifications and subsequent confessions continued for a number of years, including statements circulated particularly in Battle Creek that she had written Steps to Christ and, at Ellen White's bidding, certain of the testimonies she sent out. [Note: Those desiring further information regarding fannie Bolton's connection with Ellen White may secure it from the Ellen G. White Estate at the cost of duplication and mailing.] Such reports brought perplexity and concern to those unfamiliar with the facts in the case. The fears expressed by some who knew her well, that Fannie Bolton was unbalanced in mind, were confirmed when she was admitted to mental institutions on several occasions. 4BIO 250 6 In 1900, four years after Fannie returned to the United States, Ellen White made the following cogent observation: 4BIO 250 7 Wherein do my articles in the papers now differ from what they were when Fannie was with me? Who is it that now puts in words to supply the deficiencies of my language, my deplorable ignorance? How was this done before Fannie Bolton had anything to do with my writings? Cannot people who have reason see this? If Fannie supplied my great deficiency, how is it that I can now send articles to the papers?--Letter 61a, 1900. ------------------------Chapter 21--(1895-1896) Bearing Testimony by Voice and Pen 4BIO 251 1 The year 1895 was not an easy one for Ellen G. White. She had hoped to devote a good deal of time to writing on the life of Christ, but her plans in this respect were only infrequently carried through. The developments at Cooranbong and the uncertainty surrounding the establishment of the school; the home situation, with a constant stream of visitors; a shift in workers, as Emily Campbell and May Walling returned to the United States; and then the extended camp meetings in the suburbs of Sydney, Melbourne, and Hobart in October, November, and December were a heavy drain on her strength. All this was topped off by the course of Fannie Bolton. Giving Counsel in Important Interviews 4BIO 251 2 A good many pages came from her pen in articles, general manuscripts, and letters. The file carries 188 letters aggregating 1,230 pages of double-spaced typewritten material. Some of these opened with comments such as these: "I have a message from the Lord for you"--Letter 91, 1895. "I am burdened over your case. In the night season I was in your company, and was listening to your words."--Letter 2, 1895. "I was conversing with you in the night season, and I was saying to you ..."--Letter 33, 1895. "I cannot sleep. I was awakened at one o'clock. I was hearing a message borne to you."--Letter 21a, 1895. 4BIO 251 3 Her work also included interviews such as one held during the Armadale camp meeting. The purpose of the meeting is stated in an introductory paragraph: 4BIO 252 1 On the morning of November 20, 1895, a council meeting was called at the large tent on the Armadale campground to consider some questions arising from the discussions of our brethren regarding the religious liberty work. The positions recently taken by some of our brethren indicated that there was necessity for a more thorough understanding of the principles which must govern our work.--Manuscript 22a, 1895 (see also The Southern Work, 66). 4BIO 252 2 At such meetings a record was made of those present. In this case there were W. W. Prescott, A. G. Daniells, W. C. White, M. C. Israel, L. J. Rousseau, W. A. Colcord, M. G. Kellogg, W. D. Salisbury, James Smith, Ellen G. White, and Eliza Burnham. 4BIO 252 3 Several letters were read regarding the questions at issue. The workers were invited to discuss the points treated in the letters, but they wanted to hear further from Ellen White. The questions had to do in part with how black believers in the Southern States should relate to Sunday laws. Should they insist in working on Sunday to demonstrate their attitude toward the sacredness of the day? The counsel given by Ellen White, now found in Ibid., 66-71, discouraged any attempt to defy Sunday laws. She declared: 4BIO 252 4 From the light that I have received, I see that if we would get the truth before the Southern people, we must not encourage the colored people to work on Sunday. There must be a clear understanding regarding this, but it need not be published in our papers.--Ibid. (see also Ibid., 68). 4BIO 252 5 The counsel and information that developed from these discussions was passed along to those carrying the burden of the work in the Southern States. In 1902, Ellen White again gave counsel in the same vein. It is found in Testimonies, volume 9, pages 232-238. Battle Creek Developments 4BIO 252 6 In 1895 and 1896, with growing frequency and accelerating force visions were given to Ellen White in the hours of the night regarding conditions at the headquarters of the work of the church. 4BIO 252 7 Early in 1895 a General Conference session was held in Battle Creek. O. A. Olsen was reelected president for another term of two years; Harmon Lindsay, General Conference treasurer, was also reelected. This posed some occasion for misgivings on Ellen White's part, for Lindsay was not gaining ground in his spiritual experience; his principles were becoming tainted, and he was inclined to approach the business of the General Conference with calculation, and often without spiritual discernment. He stood close to A. R. Henry, treasurer of the Review and Herald, a man of finance who had long served in Battle Creek, and a man whose principles also were becoming tarnished. She saw these two men swaying the General Conference president. The overall situation gave her great concern. 4BIO 253 1 On May 12, 1895, Ellen White wrote a thirteen-page letter to Olsen, reporting on her work in Australia and Tasmania, and the W. C. White--May Lacey wedding. She then expressed some concerns and gave counsel. She introduced this by writing: 4BIO 253 2 I had no other idea than that you would be selected as president of the General Conference. We pray earnestly for you, that the Lord will give you a healthful experience and clear understanding of His mind and will, and that you may be continually imbued by the Holy Spirit. Both Willie and myself understand your perplexities and difficulties. I have a most intense desire that you shall keep an eye single to the glory of God, and that you will not allow any man's judgment to control you. The Lord lives and reigns, and He is to be glorified in those that come near unto Him. I have nothing but the most tender, pitying sympathy for you, my brother. 4BIO 253 3 Then she came more directly to the point of concern: In the night season I am speaking and writing clear words of admonition. I waken so burdened in soul that I am again driven to take up my pen. In various ways matters are opened up before my mind, and I dare not rest, or keep quiet. I fear and tremble for the souls of men who are in responsible places in Battle Creek. 4BIO 253 4 If their works had no further influence than simply upon themselves, I could breathe more freely; but I know that the enemy is using men who are in positions of trust, and who are not consecrated to the work and who know not what manner of spirit they are of. When I realize that men who are connected with them are also in blindness, and will not see the harm that is being done by the precept and example of these unconsecrated agents, it seems to me that I cannot hold my peace. I have to write, for I know that the mold that these men are giving to the work is not after God's order.--Letter 59, 1895. 4BIO 254 1 There were serious defects in the management of the publishing house and the General Conference. The Battle Creek Sanitarium also stood in peril. Basic to the problem, it seemed, were the keen-minded businessmen, Harmon Lindsay and A. R. Henry. Both were very much involved in nearly all of the financial interests of the church. 4BIO 254 2 When A. R. Henry became a Seventh-day Adventist in 1882, he was president of a bank in Indiana. Soon he was called to Battle Creek to assist in the financial management of the publishing association. A review of the responsibilities he carried, as presented in the SDA Encyclopedia, helps to an understanding of the strong influence he exerted in 1895 and 1896: 4BIO 254 3 Henry, Archibald R. (1839-1909). Treasurer of the General Conference (1883-1888) and a financial officer and adviser of many early SDA institutions.... 4BIO 254 4 In 1882, shortly after he joined the SDA Church, he was called to assist in the financial management of the SDA Publishing Association at Battle Creek, Michigan. He held this position of treasurer continuously until 1897, except between 1885 and 1887 when he was vice-president of the association. Between 1893 and 1895, he was both treasurer and manager of the institution. 4BIO 254 5 In 1883 he was elected to serve also as a treasurer of the General Conference. In 1889 he was president of the General Conference Association of SDA's, in 1890-1891, its vice-president, in 1892, its auditor, and in 1893, its treasurer. Simultaneously he was a member of governing boards of nearly all early SDA medical and educational institutions in the Central and Western States.--SDA Encyclopedia, p. 581. 4BIO 254 6 On May 25, 1896, Ellen White wrote to Olsen: My mind has been so wrought upon by the Spirit of God that the burden upon me was very great in regard to yourself and the work in Battle Creek. I felt that you were being bound hand and foot, and were tamely submitting to it. I was so troubled that in conversation with Brother Prescott I told him my feelings. Both he and W. C. White tried to dissipate my fears; they presented everything in as favorable a light as possible. But instead of encouraging, these words alarmed me. If these men cannot see the outcome of affairs, I thought, how hopeless the task of making them see at Battle Creek. The thought struck to my heart like a knife.--Letter 87a, 1896. 4BIO 255 1 Of course these men did not have the insights that the visions gave her. She then pointed out to them that at Battle Creek "things are being swayed in wrong lines."--Manuscript 62, 1896. 4BIO 255 2 The significance of her concern surfaced in a letter written July 5, to her son Edson, in which she declared: 4BIO 255 3 I dare not think my own thoughts, for indignation comes upon me at times when I think how men in Battle Creek have supposed they could take the place of God and order and dictate and lord it over men's minds and talents--an endowment given them in trust from God to improve every day, trade upon--and if these talents cannot be placed to the control of men to be in service to do their will, then they make those men have a difficult path to travel. They act just as though they were in God's place, to deal with their fellow men as if they were machines. I cannot respect their wisdom or have faith in their Christianity. 4BIO 255 4 And then, writing more directly: The Lord has presented to me his [A. R. Henry's] dangers. I expect nothing else but he will say, as he has always done, "Somebody has been telling Sister White." This shows that he has no faith in my mission or testimony, and yet Brother Olsen has made him his right-hand man.--Letter 152, 1896. 4BIO 255 5 Four days later she again wrote about the distressing situation in Battle Creek: 4BIO 255 6 I feel sorry for Elder Olsen. He thought if he should manifest confidence in A. R. Henry and keep him traveling about from state to state, he would be converted, but the conversion has been the other way. We are safe only as we make God our trust. He is our sufficiency in all things, at all times, and in all places.--Letter 153, 1896. 4BIO 256 1 With the confidence Elder Olsen had in the skill and ability of A. R. Henry, it seemed to Olsen that he was unable to stem the tide and fend off propositions and developments that would prove a serious detriment to the proper management of the affairs of the church. 4BIO 256 2 As Ellen White opened her heart to Elder Olsen and presented her feelings, she wrote: 4BIO 256 3 It has been hard for me to give the message that God has given to me for those I love, and yet I have not dared to withhold it. I have to make my face as flint against the faces of those who set themselves so stubbornly to carry out their own way and to pursue their own unrighteous course. 4BIO 256 4 I would not do a work that is so uncongenial to me if I thought that God would excuse me from it. When I have written one testimony to the brethren, I have thought that I should not have any more to write; but again I am in travail of soul, and cannot sleep or rest.--Letter 59, 1895. 4BIO 256 5 Elder Olsen was a man loyal to the message, a deeply spiritual man, a church leader who leaned heavily on God and had respect for and confidence in the messages and work of Ellen White. It was her suggestion in 1888 that had an influence in his being called to the presidency of the General Conference, an office to which he was four times reelected. But as is common to all humanity, he suffered some weaknesses. He made no attempt to hide these weaknesses from either Ellen White or his brethren. As during the last few years of his administration, which terminated in 1897, communication after communication came from Australia pointing out the dangers that at that time threatened the ministry of the church and its administration, he called his associates together and read the messages directed to him. Many of the messages of counsel sent to him for ministers and executives he had printed in envelope-size leaflets or pamphlets. These were distributed to the working force of the denomination under the title Special Testimonies to Ministers and Workers. Many of these are to be found in Testimonies to Ministers and Gospel Workers. It was a dark period for the church. Of it Ellen White declared: 4BIO 257 1 We know not what the developments will be in Battle Creek. There will be a turning and overturning, but God is our Ruler; God is our Judge. The Lord is soon to come, and when the Lord cometh "shall he find faith on the earth?"--Letter 153, 1896. 4BIO 257 2 Worsening conditions at the heart of the work of the church was a topic often touched on by Ellen White in her correspondence with leaders in Battle Creek through the last four years of her stay in Australia. Ellen White Desires to Remain in Australia 4BIO 257 3 While on several occasions Olsen urged Ellen White to return to the United States, this she declined to do. "I shall write to you," she told him in her letter of May 31, 1896, "but should I return to Battle Creek and bear my testimony to those who love not the truth, the ever-ready words would arise from unbelieving hearts, 'Somebody has told her.'" And she added, "Even now unbelief is expressed by the words 'Who has written these things to Sister White?'"--Letter 81, 1896. 4BIO 257 4 It was in this connection that W. C. White on May 29, 1896, wrote to F. M. Wilcox, secretary of the Foreign Mission Board: 4BIO 257 5 Mother feels more and more the fact that she has but a short time to work, and she is very desirous of getting out her books.... Yesterday I had a long talk with her, and she expressed very emphatically the opinion that the Lord had permitted her to come over here, and make a home in a quiet place, that she might be free to present in writing what the Lord has shown her, without personal conflict with those whose course is an offense to God and who are so persistent and determined in their opposition to the instruction God has given His people, but which is contrary to their feelings and plans.--9 WCW, p. 493. Light on a Longstanding Mystery 4BIO 257 6 For several years it was a mystery to Ellen White why the Lord had not given specific light to her on the matter of the request of the General Conference that she go to Australia. While she recognized that the work there had certainly benefited by her presence, there were some questions that again and again came to her mind. Now, in the setting just described, the situation opened up to her, and the picture grew clear. On December 1, 1896, in writing to the head of the church she spoke of God's intent: 4BIO 258 1 The Lord designed that we should be near the publishing houses, that we should have easy access to these institutions [so] that we might counsel together.--Letter 127, 1896. 4BIO 258 2 She wrote in contrast of the devisings of men: That the people of Battle Creek should feel that they could have us leave at the time we did was the result of man's devising, and not the Lord's. The sum of the matter is proved, and its figures are before you. We are here. The Battle Creek matters have been laid before me at this great distance, and the load I have carried has been very heavy to bear.... 4BIO 258 3 There was so great a willingness to have us leave [America] that the Lord permitted this thing to take place. Those who were weary of the testimonies borne were left without the persons who bore them. Our separation from Battle Creek was to let men have their own will and way, which they thought superior to the way of the Lord. 4BIO 258 4 The result is before you. Had you stood in the right position, the move would not have been made at that time. The Lord would have worked for Australia by other means, and a strong influence would have been held at Battle Creek, the great heart of the work. There we should have stood shoulder to shoulder, creating a healthful atmosphere to be felt in all our conferences. 4BIO 258 5 It was not the Lord who devised this matter. I could not get one ray of light to leave America. But when the Lord presented this matter to me as it really was, I opened my lips to no one, because I knew that no one would discern the matter in all its bearings. When we left, relief was felt by many, but not so by yourself, and the Lord was displeased, for He had set us to stand at the wheels of the moving machinery at Battle Creek.--Ibid. 4BIO 258 6 Though the topics covered in the letter were not of a pleasant nature, Ellen White wrote it in a spirit of love and tenderness: 4BIO 259 1 He [God] understands all about the mistakes of the past, and He will help you. But wherever you may be, never, never tread over the same ground.--Ibid. Doing the Work Over and Over Again 4BIO 259 2 Another matter that concerned Ellen White was the necessity of doing much the same work over and over again. She would write letters or lead out in meetings in a church, presenting earnest messages and sometimes direct testimonies to individuals to which there was an earnest heartfelt response. But the work did not always last. In writing to S. N. Haskell of her experience in the Parramatta church she pinpointed the problem as the lack of daily conversion: 4BIO 259 3 Last Sabbath I spoke in Parramatta. The Lord has been giving me His Holy Spirit in rich measures, and I had a message for the church. I called for those who desired to give themselves wholly to the Lord to come forward, and quite a number responded. Our labor continued from eleven o'clock; but there was good accomplished. 4BIO 259 4 But oh, what a task it is to try to lift a church whose individual members do not experience daily conversion. It nearly takes every particle of strength that is in me. The same work has to be done again and again, because the church members do not live in Christ, do not meditate on His Word, and walk apart from Him. I have far greater influence and much better success in working for unbelievers however ignorant they may be, than I have in working for those who know the truth, and are not being sanctified through the truth. 4BIO 259 5 But we are not to fail nor be discouraged. That which I grieve over is the fact that the Lord Jesus is dishonored and that many will lose eternal life, because they do not seek heaven with earnestness, and Satan finds their hearts ready to respond to temptation.--Letter 28, 1895. 4BIO 259 6 To stand as the messenger of the Lord to the remnant church was not an easy assignment. ------------------------Chapter 22--(1896) 1896--A Year of Good News and Bad News 4BIO 260 1 The day has opened beautifully," wrote Ellen White in her diary on the morning of January 1, 1896. "Eighteen hundred ninety-five has passed into eternity with its burden of record. A new year has opened upon us, and there are no changes we can make in the old year."--Manuscript 61, 1896. 4BIO 260 2 It was midsummer as the year opened in the Southern Hemisphere, and some of the days were oppressively hot. The land breeze seemed as from a furnace. 4BIO 260 3 Work on the Sunnyside home was nearing completion, but the hammering, sawing, and painting were not conducive to writing. 4BIO 260 4 W. C. White, in writing to O. A. Olsen on January 19, described the Sunnyside residence as constructed so it could eventually serve as an office building for Ellen White's staff: 4BIO 260 5 Mother's house, when completed, will contain eleven rooms. The main building is 32 x 32, with a veranda in the front, and a hall running through the center. There are four rooms about 12 x 12, and upstairs there are four more nearly as large. Back of the main building there is a lean-to, 14 x 22, intended for a kitchen. This much of the house is plastered and therefore will be quite cool and comfortable. Mother decides to use the back room for a dining room, and so is having an addition 16 x 22 feet attached to the dining room, which will be divided up into a kitchen, bathroom, and storeroom. We expect the carpenters to complete their work this week, then we shall get settled.--9 WCW, p. 117. 4BIO 260 6 Her often repeated resolutions to have a small cottage and to live somewhat in isolation was largely wishful thinking for her literary work demanded that she be surrounded with helpers, and she must provide for their housing and working space. The Contented Working Family at Sunnyside 4BIO 261 1 In a letter to Miss Emily Campbell, W. C. White described the situation at Sunnyside: 4BIO 261 2 Mother is comfortably located in her new house, and has the best corps of workers that has ever been grouped around her. 4BIO 261 3 Sister Davis is working on the "Life of Christ," and smaller books which will come out in connection with it. Sister Burnham is working on Christian Temperance, and articles for the papers. Sister Maggie Hare is working on letters and articles for the papers. Sister May Israel divides her time between bookkeeping and copying for Miss Davis. Sister Belden is housekeeper, with Edith Ward as assistant. Sister Lucas is dressmaker, and Minnie Hawkins has just begun regular work as copyist for Miss Burnham, and to learn other lines of the work. Brother M. A. Cornell is man of all work, with Edgar Hollingsworth as assistant and chore boy. 4BIO 261 4 Mother is getting along nicely with her book work, and I am more and more thankful that she is located in a quiet place, where she will not be so much interrupted as heretofore.--9 WCW, p. 503. 4BIO 261 5 She closely watched agricultural developments. As summer wore on, she was able to write on February 3 of the garden, which she reported was doing well. She added: 4BIO 261 6 We have the testimony that with care taken of the trees and vegetables in the dry season, we shall have good results. Our trees are doing well.... I can testify by experience that false witness has been borne of this land. On the school ground, they have tomatoes, squashes, potatoes, and melons.... We know the land will do well with proper care.--Letter 10, 1896. 4BIO 261 7 There was also the flower garden. On February 10 she got up at half past four, and at five o'clock was at work "spading up the ground and preparing to set out my flowers. I worked one hour alone, then Edith Ward and Ella May White united with me, and we planted our flowers."--Manuscript 62, 1896. Then followed the setting out of twenty-eight tomato plants. The bell ringing for morning prayers and breakfast brought these activities to a close. In her diary she wrote: "I think I have received no harm from my vigorous exercise, but feel better for the work done." She added, "After breakfast I read manuscript--two short chapters on the life of Christ."--Ibid. In fact, she was devoting a good deal of time to her last reading of the finished chapters that would soon be sent to the publishers. The next morning she was in the orchard, "tying up the trees. A tuft of grass is put between the stake and the trees so that the tree shall not be marred."--Ibid. Consulting with W. W. Prescott 4BIO 262 1 Professor Prescott made an extended visit to Cooranbong, invited there to give counsel about establishing the new school. On Tuesday afternoon, February 11, he came to Sunnyside to see Ellen White. "We had a long talk," she wrote. "We would see some matters in a clearer light. The problem of studies in our school was canvassed."--Ibid. The diary record indicates that this visit was followed by others: 4BIO 262 2 Wednesday, February 12: Rode to Cooranbong.... Brother and Sister Prescott rode up with us. 4BIO 262 3 Thursday, February 13: Awoke in the morning at four o'clock. Commenced writing. Found some special writings dated 1874 [the year the first SDA college was established]; very important instruction in them. I am writing out some things upon education to go in the next mail.... 4BIO 262 4 In the afternoon Professor Prescott and wife again visited me in my room. We had a long talk in regard to the management of school matters. 4BIO 262 5 As questions were asked, the Holy Spirit revived many things in my mind, and I could tell them the way many matters concerning our educational interest had been presented to me. We are to lay the situation of dearth of means before the whole school and then make known the Lord's plan as presented to me. In place of devoting time to inventing amusements to use their muscles, they can strengthen nerves and muscles to good 4BIO 263 6 advantage in the work that needs to be done on the school grounds. If we shall be compelled to hire the work done, the price of tuition must be increased. 4BIO 263 1 Every student may consider it to be his privilege to have a part in saving means they would pay for hiring work done that [they] themselves can do. Earning their expenses is to be considered a part of their education. Every student is to exercise brain and bone and muscle. Here is the education of the whole man, right on the ground--an education essential for all, for there is work for all to do.--Ibid. 4BIO 263 2 The Prescott visit to Cooranbong buoyed up Ellen White's spirits, and in mid-March she wrote to Edson: "I am only too thankful to report that Professor Prescott's testimony is that of all the places where our schools have been located, none seems to be as favorable as this place."--Letter 147, 1896. Yet with the scarcity of money--and with litigation unnecessarily instigated by a legal firm employed in obtaining proper registration of the transaction that would put the land in the name of the General Conference Association--time went on with little visible progress in getting the school under way. 4BIO 263 3 One means of getting the enterprise under way while conserving funds was the purchase of a sawmill. They found it idle in Sydney, available for £300, or about half its value. It was now cutting lumber from timber on the estate, and tallow wood for floors. (9 WCW, p. 201). 4BIO 263 4 The principles under which they hoped to start the new school in Australia were a little different from those commonly held. It was therefore desirable to orient the thinking of those who would carry on the educational program when the school finally opened. W. W. Prescott was an experienced educator and in full sympathy with the principles set forth in the Spirit of Prophecy. He was also an effective evangelist. So it was decided to hold a month-long institute for teachers at Avondale. Notice for it was given in the March 23 Bible Echo under the heading "An Institute at Avondale for Teachers, Ministers, and Bible Workers." 4BIO 263 5 A forty-foot camp meeting tent was brought onto the ground, and institute work began on Thursday, March 26. Many who came brought their own tents, bedding, and cooking utensils. Ellen White had the Sabbath-morning service and spoke frequently through the four weeks of the institute, emphasizing fundamental principles of Christian education. 4BIO 264 1 The large round tent on the Avondale grounds, with the six family tents neatly pitched nearby, gave the appearance of a small camp meeting and attracted the attention of the community. Not a few came in, especially to the evening meetings, which were given an evangelistic turn. Ellen White reported: 4BIO 264 2 Those not of our faith were in attendance all through the meeting. After the first meeting they came with their Bibles and answered the questions with the rest. I generally spoke once in the day. Unbelievers say they knew more about what the Scriptures contained, and they were highly pleased.--Letter 168, 1896. 4BIO 264 3 As the institute progressed, attendance increased, and Ellen White reported in a letter to Haskell: "The very best class of the community have come out to hear. We have been made glad to see families attending these meetings. They are as sheep without a shepherd." She continued: 4BIO 264 4 Last Sunday night the constable came to the meeting. He saw some of the brethren and told them that some boys designed to cut the ropes of the tent, and he was watching them. But the constable and the boys listened with deep attention, as if afraid they would lose one word, as did also the postmaster, the schoolteachers from Cooranbong and Dora Creek, and a number of other outsiders.--Letter 36, 1896. 4BIO 264 5 As the institute came to a close, it was decided to leave the large tent standing for a time and to hold weekend meetings, in which Elder Starr and Ellen White led out. On June 1 she could write of one family at Dora Creek that had embraced the truth from attending the meetings and reading The Great Controversy (Letter 167, 1896). Others were deeply interested in the message. The Birth of Twin Grandsons 4BIO 264 6 If W. C. White and even Ellen White had their attention diverted from the institute for a few hours, it was not to be wondered at, for on Sunday night, April 6, May White gave birth to twin sons. We will let the proud grandmother give the report: 4BIO 265 1 Last night about ten o'clock, Sara came into my room full of excitement and glad surprise. Mrs. May Lacey White presented to her husband a pair of twin boys. The mother is doing well. She had a midwife--a good, intelligent, motherly woman--and Sara McEnterfer.... Both mother and babies are doing well.--Letter 137, 1896. 4BIO 265 2 Ellen White rejoiced, for "at one time," she wrote, "it appeared that the White family, if time lasted much longer, would become extinct, but when these two boys came into the family, the prospect seemed more encouraging."--Letter 119, 1896. 4BIO 265 3 In the days and weeks that followed, Ellen White made frequent mention of the healthy babies, "hearty, hungry little fellows" (Letter 121, 1896), and their steady development. An Appeal to the Wessels Family for Money 4BIO 265 4 The work at Avondale was at a standstill, mainly for lack of funds. On April 29 Ellen White wrote to the Wessels family in Africa, pleading for help: 4BIO 265 5 I wish to write you a few lines, asking you to lend me £1000. At the present time we are greatly in need of a building for school purposes. On account of the lack of means, we may not be able to carry out the plans designed by Brother Sisley, but if you will lend us the money I ask, we can commence at once to erect a plain, economical building.... It would be a great mistake [to stop] the work on the school building for a year.... Are you able to loan us £1000, and can you send it direct to us? ... If you can send the money, I will give you my note for the same, only asking you to make the interest as low as you can afford.... Would you know how you can best please your Saviour? It is by putting your money to the exchangers, to be used in the Lord's service and to advance His work.--Letter 107, 1896. 4BIO 265 6 In another letter she told of how "the word of the Lord" came to her, "'Send to Africa for help. I have entrusted my stewards there with means, and I will move upon their hearts to trade upon My entrusted talents.'"--Letter 114, 1896. 4BIO 266 1 Although money was scarce, the land yielded its crops in such abundance and good quality that Ellen White could write, "We are all convinced that this is the place where we should locate."--Letter 107, 1896. Now she would wait for a response, a response that could assure progress. 4BIO 266 2 In the meantime the program of writing and of ministering in the community continued. "I am so glad I am here," she wrote on May 3. They were calling for her to return to America, but "Not yet, not yet" was her word. 4BIO 266 3 I have important writing to do, and this must be done before I can leave this locality. The school must be started, a meeting house must be built before we can leave the work. I feel forbidden to go now. We must not leave, for the people here would be utterly discouraged if we did. Poverty binds them about in this country. They say, If you had not been able to help us, what would we have done. I tell them that all the gold and silver in the world belongs to the Lord. The cattle upon a thousand hills are His, and He will not let His work come to a standstill. It must go. "Go forward," saith the Lord; and if we move, the way will open. The work here must not stop.--Letter 111, 1896. Ellen G. White Stood as a Bank to the Cause 4BIO 266 4 "I have to stand as a bank," Ellen White wrote to Dr. Kellogg in Battle Creek, "to uphold, borrow, and advance money." She added, "I turn and twist every way to do the work. Others will take hold and do something when they see that I have faith to lead out and donate." Then she stated: 4BIO 266 5 Here are all our workers that must be paid. I am heavily in debt in this country to those in other countries. Eighteen hundred dollars from one person; this money has been used up. Five hundred dollars from one in Africa, which is a loan and has been applied in different ways that demanded means to forward the work. I move by faith.--Letter 58, 1896. The Staggering Blow 4BIO 266 6 But the staggering blow came a few days later. Unexpectedly the court hearing the case involving the holding of the school property, for which payment had been made, ruled unfavorably in a suit that arose from disputed interest in the amount of $40. The cost to the school enterprise for the judgment and attorney's fees was $1,750, and this at a time when funds were extremely short. To W. C. White, president of the union and chairman of the school board, it was staggering, and drained him of his courage and strength. It was all so unnecessary. Gladly would the school board have paid the £8 of interest, but the chairman was in New Zealand when the matter came up, and the attorneys handling the title to the property, confident they could win, filed suit without proper authorization. They lost, and Australia lost. The church lost not only the money but also nearly a year in getting the school underway. Depression overwhelmed the few who had a full knowledge of the facts. 4BIO 267 1 On May 31 W. C. White wrote to his longtime friend W. C. Sisley, who had drawn the plans for the buildings and was now in Battle Creek: 4BIO 267 2 To us this decision [against us] means a great deal. Our work has been delayed nearly a year, and now we have about £350 to pay. This is the severest disappointment and misfortune I have ever experienced in connection with our work, and for a time I was almost paralyzed with discouragement.... 4BIO 267 3 While we have been waiting for our lawsuit to terminate, we have not felt free to say much to our brethren about what was delaying us.--9 WCW, p. 496. 4BIO 267 4 The W. C. White family was living at this time in what was known as the "convent," a two-story building formerly occupied by the Sisters of St. Joseph. He rented this from the Catholics in early May, and it provided not only living quarters for his family of six but office space as well. He wrote of it to Emily Campbell, now in the United States: 4BIO 267 5 This is a pleasant house of nine rooms. We are now fairly settled. Some furniture I had, some Mother loaned me, and some I have bought from the school. We have very little that is new.... 4BIO 267 6 Brother Francis Tucker is boarding with us. Sister Nora Lacey is chief housekeeper, with Ella as assistant. Brother and Sister H. C. Lacey are boarding with us, so you see we have a family of ten, counting the twins. Ella takes care of the cow; Mabel fills the lamps, cuts kindling wood, and takes care of the babies. Everybody is busy.-- Ibid., 503. The Sawmill Loft Put to Use 4BIO 268 1 It was midwinter as Ellen White wrote on July 5, 1896: 4BIO 268 2 One week ago yesterday I spoke in the upper room of the mill, partially enclosed, to eighty assembled, mostly our own people.... It is rather a rustic place in which to meet, but when the sun shines in this country no other heating apparatus is needed. 4BIO 268 3 I spoke again yesterday. We had a good meeting. We shall be glad to get a meetinghouse and a school building. We are praying for means. We cannot advance until means shall come in from some source.--Letter 152, 1896. 4BIO 268 4 The sawmill loft was often mentioned as a place of meetings that were held from week to week. It also became an assembly room for many of the young people at Cooranbong in a temporary school conducted by Prof. Herbert Lacey and his wife, Lillian. The Laceys had come from America to assist in what was to be the Avondale school. Eager to get on with school work, and finding quite a number of young men and women eager to attend classes, Lacey saw an opportunity to make a beginning. On his own responsibility but with the consent of the school board, he began a night school in the mill loft. Some of the furniture and equipment sent up to Cooranbong when the Bible school in Melbourne closed, was taken out of storage and put to use. Securing textbooks in Sydney and with his wife to help, Lacey conducted classes and collected tuition, with the understanding the school board would not be held in any way responsible for any expense connected with the project, for the board had no money. Some twenty-five young people attended. Settlement of the Walling Lawsuit 4BIO 268 5 On July 9, 1896, Ellen White conveyed in a letter to her niece Mary Watson what was good and bad news. The lawsuit Mr. Will Walling instituted against Ellen White in 1891, for the alienation of the affection of his two daughters whom Ellen White had taken at his request and reared and educated, was finally brought to a close. But it cost her money hard to spare, $1,500 for a settlement and $2,000 for attorney's fees. Those familiar with the matter felt certain that if the case had been brought to court, Walling would have lost. In the July 9 letter, she explains why it was not handled that way: 4BIO 269 1 I could have decided to go into court, but this would have brought the children where they would have been obliged to testify on oath against their father, and would have led to endless trouble. The mother would have been brought into court, and you would probably [have] had to act a part. There is no knowing what lies might have been sworn to, or how much disgrace might have been brought upon us all.--Letter 128, 1896. Good News! Money from Africa! Building Begins! 4BIO 269 2 Through August and September the development of the Avondale school was dormant. Poverty abounded, and Ellen White for a time gave employment to five men working on her grounds so that they might have something with which to supply their families. 4BIO 269 3 For three or four months she had not been able to pay her helpers, yet they were willing to suffer inconvenience. Grocery bills accumulated, and then with a draft of $600 from Battle Creek, representing royalties on book sales, she could settle with workers and grocers. Late in September the mail from Africa brought $5,000 on loan to Ellen White from Mother Wessels. Her prayer had been answered, money was in hand, and they could start building. "We praised the Lord for this favor," she wrote. "The building had been delayed for want of means, and the faith of our people had almost come to a stand still. Many, I fear, had lost faith. But I knew that God would work in our behalf."--Manuscript 55, 1896. He did! 4BIO 269 4 In a very few days Ellen G. White and W. C. White would be leaving for the camp meeting scheduled in Adelaide. Surely Ellen White should lay the cornerstone. She tells the glad story: 4BIO 269 5 On October 1, 1896, we assembled on the school grounds to lay the cornerstone of our first school building.... The Lord had moved upon the hearts of Sister Wessels and her sons to grant my request for a loan of £1,000 at 4 1/2 percent interest. 4BIO 270 1 This was an important occasion, but only a few were present. It had been hurriedly planned that I should have the privilege of laying the cornerstone, as I was to leave the following day for Sydney, en route for Melbourne and Adelaide. 4BIO 270 2 We had a season of prayer and singing, and then I took the stone in my hand and laid it in position. My heart was filled with gratitude to God that He had opened the way [so] that we could erect this first building. We praised the Lord for this favor.--Ibid. 4BIO 270 3 Plans for the building, Bethel Hall, as drawn by W. C. Sisley, had long been in hand. Work began immediately. The Adelaide Camp Meeting 4BIO 270 4 Friday morning, October 2, accompanied by Sara McEnterfer and her son W. C. White, Ellen White went to Sydney and spent a profitable weekend with the churches in the city and its vicinities. Monday afternoon they boarded the train for the overnight trip to Melbourne en route to Adelaide, where another successful camp meeting was conducted. 4BIO 270 5 She returned to Cooranbong on Wednesday, November 4, and rejoiced to see the progress made in her orchard, where fruit would soon ripen. She was also delighted with the progress being made in erecting Bethel Hall. It would be ready in March. But she could remain for only a few days, for the second session of the New South Wales Conference was called for Thursday, November 12, to Sunday, November 14. It was to be held in the Ashfield church, and she felt she should attend. Sunnyside in Early Summer 4BIO 270 6 Ellen White enjoyed her Sunnyside home, situated on what had now become a tract of sixty acres (she bought more land to help furnish money to the school). "The climate of New South Wales," she wrote, "is as good as any I have knowledge of, and you know, I have traveled nearly round the inhabited world. We came here to get the benefit of this climate." She commented, "My health has improved very much lately. During the last two years I have done more writing than I have ever done before in the same period of time. I am now writing largely."--Letter 128, 1896. She pointed out, no time clock was kept, and when not under the pressure of a crisis, the workers were free to find relaxation and diversions. 4BIO 271 1 On the Sunnyside farm she had four horses and three cows. Three of her women helpers, Sara McEnterfer, May Israel, and Minnie Hawkins, each had a saddle horse. In a letter to Edson she wrote of her workers and their recreation: 4BIO 271 2 The garden is the exercise ground for my workers. Early and late the girls are at work in the garden when they are off duty. It is better for them, and more satisfactory than any exercise they can have. 4BIO 271 3 I could not persuade Marian to ride, could not get her [free] from her writings; but now she has her interest awakened and I have no fears but that she will get out of her chair and work in the garden. This garden of flowers is a great blessing to my girls, and they are working with the tomato raising, planting and caring for the tomatoes.--Letter 162, 1896. 4BIO 271 4 As to the food served in her Sunnyside home, she wrote: My table is furnished with fruit in its season.... Vegetables, fruit, and bread form our table fare. As we are educating colonials in health principles, we do not under any circumstances place meat on the table. Some of our present company are as pupils in a school, and therefore, precept and example must be harmonious. Each year we put up not less than six or eight hundred quarts of canned fruit. We have peaches, apricots, nectarines, grapes, plums, and tomatoes canned.--Letter 128, 1896. 4BIO 271 5 On Friday morning, December 4, 1896, she discovered a ripe peach in her orchard. She wrote in her diary: 4BIO 271 6 Today I picked the first ripe peach, deep red in color, from my orchard. These peach trees were planted one year ago the last September. We have several nectarine trees, bearing red-cheeked, fine-looking fruit, some of which is nearly ripe. Next year we will have quite an abundance of fruit if the blessing of the Lord rests upon our trees.--Manuscript 44, 1896. 4BIO 271 7 The demonstration at Sunnyside was working well. ------------------------Chapter 23--(1896-1897) Meeting Doctrinal Error and Apostasies 4BIO 272 1 Near the close of 1896, on November 8, Ellen White wrote a five-page document titled "Testimony Concerning the Views of Prophecy Held by Brother John Bell." Bell held divergent views regarding the location in time of the three angels' messages of Revelation 14. The testimony opens: 4BIO 272 2 I have not been able to sleep since half past one o'clock. I was bearing to Brother John Bell [of Melbourne] a message which the Lord had given me for him. The peculiar views he holds are a mixture of truth and error. If he had passed through the experiences of God's people as He has led them for the last forty years, he would be better prepared to make the correct application of Scripture. The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light. 4BIO 272 3 Ellen White likened John Bell's work to some met in the past: Some will take the truth applicable to their time, and place it in the future. Events in the train of prophecy that had their fulfillment away in the past are made future, and thus by these theories the faith of some is undermined. From the light that the Lord has been pleased to give me, you are in danger of doing the same work, presenting before others truths which have had their place and done their specific work for the time, in the history of the faith of the people of God. 4BIO 272 4 You recognize these facts in Bible history as true, but apply them to the future. They have their force still in their proper place, in the chain of events that have made us as a people what we are today, and as such, they are to be presented to those who are in the darkness of error. God's Leading in Pioneer Days 4BIO 273 1 The five-page testimony closes with a review of early Seventh-day Adventist history in the establishment of doctrinal truth: 4BIO 273 2 Many theories were advanced, bearing a semblance of truth, but so mingled with Scriptures misinterpreted and misapplied that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. 4BIO 273 3 And all the time voices were heard, "Here is the truth." "I have the truth, follow me." But the warnings came, "Go not ye after them. I have not sent them, but they ran." The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then is truth today. 4BIO 273 4 Then Ellen White drives the matter home, addressing the words of warning to John Bell: 4BIO 273 5 According to the light God has given me, you are on the same track. That which appears to you to be a chain of truth is in some lines misplacing the prophecies, and counter working that which God has revealed as truth. The third angel's message is our burden to the people. It is the gospel of peace and righteousness and truth. Here is our work, to stand firmly to proclaim this. We need now to have every piece of the armor on.--Manuscript 31, 1896. The Three Angels' Messages Placed in the Future 4BIO 273 6 Bell apparently was placing the three angels' messages as future. Ellen White wrote out in a document of twenty-one pages a more detailed presentation dealing with Bell's position. This, too, carried the title "Testimony Concerning the Views of Prophecy Held by Brother John Bell." Its opening words sound the keynote of warning: 4BIO 274 1 The proclamation of the first, second, and third angels' messages has been located by the Word of Inspiration. Not a peg or pin is to be removed.--Manuscript 32, 1896. 4BIO 274 2 Not only was Bell altering the position of the three angels' messages, but he was also introducing time-setting elements. She met both points squarely. Her statement may be read in Selected Messages 2:104-117. Here and there in this exposure of error and confirmation of truth are timeless, thought-provoking expressions, such as: 4BIO 274 3 God's people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels' messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end. 4BIO 274 4 A transforming power attended the proclamation of the first and second angels' messages, as it attends the message of the third angel. Lasting convictions were made upon human minds. The power of the Holy Spirit was manifested. There was diligent study of the Scriptures, point by point. Almost entire nights were devoted to earnest searching of the Word. We searched for the truth as for hidden treasures. The Lord revealed Himself to us. Light was shed on the prophecies, and we knew that we received divine instruction.--Ibid., 2:109. 4BIO 274 5 The Lord will not lead minds now to set aside the truth that the Holy Spirit has moved upon His servants in the past to proclaim.--Ibid., 2:110. 4BIO 274 6 The Lord does not lay upon those who have not had an experience in His work the burden of making a new exposition of those prophecies which He has, by His Holy Spirit, moved upon His chosen servants to explain. According to the light God has given me, this is the work which you, Brother F. [Bell], have been attempting to do.--Ibid., 2:112. 4BIO 274 7 John Bell read thoughtfully and prayerfully the two communications, and accepted them as messages of warning from God to him. He dropped his fanciful and misleading teachings and embraced without reservation the doctrinal teachings of the church. Of this experience A. G. Daniells wrote to W. C. White on May 6, 1897: "John [Bell] has taken a splendid position on the testimony concerning his book. He has set aside his erroneous views altogether, and stands in the best position I have known him at all."--A. G. Daniells letter in 11 WCW, p. 435. The McCullagh Apostasy 4BIO 275 1 Following close on the Bell experience was the apostasy of Stephen McCullagh. Ellen White was more saddened than surprised when she received a telegram late in March, 1897, from A. G. Daniells that Elders McCullagh and C. F. Hawkins had turned away from the message. Hawkins, a relatively new believer who had come from the ministry in the Wesleyan Church, had been led away by McCullagh, with whom he had been assigned to work. McCullagh had a background of nine years in the Adventist ministry and was a dedicated and efficient evangelist, working both in New Zealand and Australia. Now he had repudiated the Seventh-day Adventist Church and was drawing with him other members of the Adelaide church, which he pastored. In situations of this kind, there is usually no one cause to which such actions can be assigned. In this case it would seem that the home situation figured largely; it could be traced back to the time Ellen White first met him and his wife in New Zealand. 4BIO 275 2 On August 16, 1893, at Hastings, New Zealand, while Ellen White was working with the McCullaghs, she picked up her pen and wrote them a letter: Dear Brother and Sister McCullagh, 4BIO 275 3 It is with sadness that I learn of your affliction. I sympathize with you in your daughter's illness, and we all pray for you. But, my brother and sister, there is a work that must be done for yourselves, as well as for your child, and I have hope that this work will be done. But let me tell you that unless you are willing to learn, you will not, cannot, obtain that Christian experience which it is so essential for every one of us to have. I have been much pained as I have thought of your family. 4BIO 275 4 She wrote of right impulses that often motivated Mrs. McCullagh, and also of a very critical attitude toward others in the church, and the negative influence she exerted on her husband. She cited an instance of this kind, in the experience of another couple, that had taken place within the decade. The Lord allowed the accusing and critical tongue of the wife of a prominent minister to be forever silenced by paralysis, limiting her vocabulary to a word or two. Mrs. White observed: "Thus a talent, which if rightly employed would have done good to the church and to the world, was laid in ruins." Both husband and wife were left almost useless in the work of the Lord. 4BIO 276 1 Referring to the same couple, she mentioned also that "neither he nor his wife accepted the principles of health reform, chiefly because of her insinuations and misinterpretations." She referred to still another case of a husband-and-wife team engaged in evangelism; he was a powerful speaker and his wife possessed unusual ability and influence. 4BIO 276 2 She wrote of the indulgence and mismanagement in the family that led to sad results, and told of how" today this family have no connection with the truth. Because of mismanagement, father, mother, and children are lost to the cause of God.--Letter 40, 1893. The Testimony not Sent 4BIO 276 3 But the testimony in which these points were made to Elder and Mrs. McCullagh was not sent. Three years later she explained why: 4BIO 276 4 I intended to give it to you [Elder McCullagh], but did not do so because I gave a discourse there in which I took up very plainly the principles stated in this letter. You both heard my words, spoken under the power of the Holy Spirit, and Sister McCullagh told me that she received this message as given to herself, for she needed it. She said that she had never seen the case presented in that light before, and that she would make a decided change in her course of action in regard to her child. But this work has been strangely neglected. 4BIO 276 5 Then Mrs. White explained the procedure often followed in her work, which many times proved effective and avoided a confrontation that could repel rather than win: 4BIO 276 6 It is my first duty to present Bible principles. Then, unless there is a decided, conscientious reform made by those whose cases have been presented before me, I must appeal to them personally. I have often spoken in the presence of you both on these important subjects, but have never felt that the time had come for me to address you personally, for I could not be sure that you would understand the warning, and work diligently to reform, and I feared that you would both make a wrong use of the matter sent you.--Letter 69, 1896. 4BIO 277 1 McCullagh, and possibly his wife, were present at the Monday-morning workers' meeting in October, 1894, at the Ashfield camp meeting when Ellen White was led by the Spirit of God to present a very close testimony to the workers present. Soon after this meeting she noted in her diary: 4BIO 277 2 I must write that Elder Corliss and Elder McCullagh are in greater danger than they or anyone suppose. Elder McCullagh is tempted, and is gathering darkness to his soul.--Manuscript 41, 1894. 4BIO 277 3 Five months before this, McCullagh had been miraculously healed at the counsel meeting at Dora Creek. Ellen White mentioned this on several occasions: 4BIO 277 4 We had had a most precious season of prayer while at Dora Creek for Brother McCullagh. The Lord graciously heard our prayers, and the inflammation left his throat and lungs, and he was healed. He has been improving ever since, and the Lord has sustained him in doing a large amount of work.--Letter 29, 1894. 4BIO 277 5 While residing for the year or more at Granville, Ellen White worked very closely with McCullagh in his evangelistic ministry in the suburbs of Sydney. He often ate at her table. It would be most unlikely that with such opportunities as they conversed, she would not endeavor to give guidance on some of the points where he and his wife showed weakness. Both McCullagh and Ellen White wrote of their close working relationship. A letter to her written February 15, 1895, opens: My Dear Mother, 4BIO 277 6 I hope that you will not think me presumptuous in addressing you thus, but your great interest in me and the many blessings the Lord has sent me through you, and the counsel and encouragements which I have received, seem to make you a mother to me. 4BIO 278 1 But matters in the McCullagh home did not rise to the point God would have them. He was ill in the early weeks of 1896, and as plans were laid for the institute to be held at Avondale for a month beginning March 26, Ellen White invited him and his wife to attend. This was followed by a letter dated March 25. In this she pointed out that there was need of a different atmosphere in their home life and there was a deficiency in the cooking, calling for a remedy. 4BIO 278 2 After describing here experience in following the health reform principles, she wrote in tender terms: 4BIO 278 3 I did not ask you to come here to hurt you in any way, but to change the order of things, which your wife will not properly do unless the Holy Spirit of God shall mold and fashion her character. When this is done she can be a much greater help to her husband, spiritually and physically, than she ever has been; and you will have order and system in your family management.--Letter 66, 1896. 4BIO 278 4 Elder and Mrs. McCullagh responded to the invitation and went up to Cooranbong, but instead of staying at Ellen White's home they chose to stay with a family living at some distance from the school. A Significant Testimony 4BIO 278 5 At two o'clock Monday morning, March 30, Ellen White was aroused to write, as she said, "those things which force themselves upon my mind." She penned these words: Dear Brother and Sister McCullagh, 4BIO 278 6 I have been glad to receive encouraging letters from you. I am anxious that in every respect both of you shall meet the approval of God.... The Lord has given you talents for His service, and He longs to see you reveal Him to others. You have an influence with people; your speaking is acceptable to them. But you need to give more time and more earnest study to the Bible.--Letter 67, 1896. 4BIO 278 7 After writing in this vein for a time, she turned to health reform and the influence ministers exert, and then to the McCullagh home. She called for a change to be made in their experience and in the experience of their daughter. "Your daughter," she wrote, "has not had proper training; she has not been brought up with the careful restraint that God requires." She admonished, "In the home and in the world the love of God must occupy the first place. God must be enthroned in each heart." She called for Elder McCullagh to set his own home in order. In stark words she declared, "If this is not done, you will be more trammeled by the wrong influence felt there than by any other power that can be brought against you." Near the close she wrote: 4BIO 279 1 Think me not your enemy because I tell you the truth; let not the words I have written discourage you, but let them restore, strengthen, and uphold you. I respect and love you both, and for this reason, I entreat you to heed the message God has given me for you. Do not lightly esteem the voice of the Holy Spirit. God wants you to have liberty in Him, and by placing yourself in His hands, you may abound in every good work, and represent Him to the world. In much love.--Ibid. 4BIO 279 2 At the time of writing, Ellen White did not put this message in their hands, even though the McCullaghs were at Cooranbong. Either she felt the time had not come or she did not have a suitable opportunity. On July 28 she mailed the testimony to them in Adelaide. Her hope that it might be received wholeheartedly was not fulfilled. The reproof, though spoken kindly, roiled their hearts, and during the Adelaide camp meeting held in October, Fannie Bolton freely sowed seeds of falsehood, questioning, and doubt about Ellen White's work, which bore a dire harvest. The accumulation led Elder McCullagh on March 23, 1897, to turn from the message and in bitterness tender his resignation as a minister of the Seventh-day Adventist Church. 4BIO 279 3 This sparked a line of action: an immediate and hurried trip by Daniells and Colcord from Melbourne to Adelaide to meet with and attempt to save the two ministers, McCullagh and Hawkins, and the church. Calls were made for S. N. Haskell, now at Cooranbong, and G. B. Starr in Queensland to go to Adelaide also, and to expect to spend some time there. Of course, there were communications from Ellen G. White to the parties concerned and to the church. 4BIO 280 1 Daniells and Colcord found that McCullagh and Hawkins had brought the tent meetings at Adelaide to a close, but the tent was still standing. Announcements were out that the two ministers would be speaking in the Knights Templars' hall on Sunday evening. The church members were confused. As Haskell and Starr took up work in the city, they found, as Daniells did, that the prime point at issue was Ellen G. White and her messages. Following closely was the advocacy of a holiness experience and the calling in question of the sanctuary truth. The Spirit of Prophecy a Prime Point of Truths Rejected 4BIO 280 2 In his letter of resignation McCullagh declared: "I utterly reject Mrs. E. G. White's claims that 'in these days God speaks to men by the testimonies of His Spirit' through Mrs. White." 4BIO 280 3 I also regret Seventh-day Adventists' views of the atonement. I dare not believe that the blood of Christ had no real efficacy until 1844. I have found by observation that the views of the sanctuary placing the atonement of Christ at 1844 takes from the people their confidence in the perfection of the most glorious gospel of full salvation, made perfect by the offering of the blood of Jesus Christ once and for all.--DF 504b, "Apostasies, McCullagh and Hawkins," S. McCullagh resignation, March 23, 1897. 4BIO 280 4 [You] yourselves know also that a minister in your connection would not be tolerated as such if he should express his unbelief in the plenary inspiration in every word of Mrs. White's writings. 4BIO 280 5 The same is true of the doctrine of discrimination between meats and drinks--commonly termed amongst us "Health Reform." The rigid rules of diet as a test in religious standing, and further, in being made a final test for heaven, are a very decided article of faith. Members have been turned out of the churches on account of their unbelief in these, in the sanctuary question, and other lines of creed.-- Ibid. 4BIO 280 6 C. F. Hawkins, who had been only a few months in the faith but was ordained to the ministry at the camp meeting in Adelaide in October, was less explicit as he wrote his letter of resignation. He declared that he could not harmonize with the Word of God much of the writings of Mrs. E. G. White, or her claim to inspiration (Ibid., C. F. Hawkins resignation, March 23, 1897). Ellen White's Reaction 4BIO 281 1 Writing from Sunnyside, Cooranbong, March 30, 1897, to "Dear Brethren," Ellen White, after expressing her feelings of sadness over the developments, declared: 4BIO 281 2 This is no sudden movement. The enemy has been at work for a long period of time. I knew that Brother and Sister McCullagh would be strongly tempted in the very direction in which they are now. I knew that a crisis would come, that they would either see the defects in their home management, or else that Satan would blind their perception, so that the sin of Eli would become their sin. These things must be kept before the people, whether men will hear or refuse the warnings. 4BIO 281 3 I have not to study the consequences which may be the sure result to me. I have put myself in the hands of God. If He shall permit the enemy to do to me as he did to my Saviour, shall I complain? 4BIO 281 4 In her closing lines of the six-page communication, she wrote: You may inquire, "What effect does this have upon you?" Sorrow only, sorrow of soul, but peace and perfect rest, and trust in Jesus. To vindicate myself, my position, or my mission, I would not utter ten words. I would not seek to give evidence of my work. "By their fruits ye shall know them." 4BIO 281 5 She added, "We have never made meat eating a test of fellowship, never."--Letter 14, 1897. 4BIO 281 6 On April 5 she addressed a communication to the church at Adelaide. It opened with words that may offer a basis for using the names of individuals in the recital of this experience: 4BIO 281 7 It is your privilege and duty to stand firmly in the faith. I wish you now to see that which I never meant to be made public. It will explain to you the reason of this wonderful apostasy. 4BIO 281 8 Brother Haskell, I think, has the matter in clear lines, written to Brother McCullagh after he had received a special blessing at the Cooranbong Bible Institute. Brother McCullagh thanked me for reading this to him.... 4BIO 282 1 As he has poured out his tirade against me publicly, when I was not present to answer for myself, I think it just and right that his accusations shall be presented in writing or before others, that we may be able to answer them, point by point, and thus to disappoint the enemy in his determined efforts to accuse. This accusing spirit will continue till the close of time, but let none suppose that the Holy Spirit prompts them to work out Satan's attributes. They are working under another leader. We have seen this acted over and over again in our experience.--Letter 4, 1897. (Italics supplied.) 4BIO 282 2 S. N. Haskell, soon after reaching Adelaide, listed in a letter to Ellen White the charges being made by McCullagh in his public meetings and in his visiting the church members from house to house. Some of these points were: 4BIO 282 3 1. That you are worth from £10,000 to £20,000. 4BIO 282 4 2. That all your testimonies are written upon the testimony you received from others. 4BIO 282 5 3. That you have tried to separate Brother and Sister McCullagh. 4BIO 282 6 4. That tea drinking and flesh eating are made tests among us and especially among the ministers. 4BIO 282 7 5. That ministers have been disfellowshiped because they would not give them up. 4BIO 282 8 6. That you have spent $3,000 on a sixteen-room house and have an awful household expense, and yet profess to believe the Lord is coming soon. 4BIO 282 9 7. That your books are prepared by others and that you only give them ideas and books to select from. 4BIO 282 10 8. That we do not educate people for the ministry, only for the canvassing work, and that your being located where you are is only to build up a school to educate canvassers to sell your books. 4BIO 282 11 9. That in some meeting where a number of the brethren were, myself [Haskell] included, you saw that we all would live till the Lord would come and that we would all be saved, but many are dying, to our confusion. 4BIO 283 1 Haskell added: "And now their burden in name is Christian perfection, but in reality it is to attack positions on the sanctuary."--S. N. Haskell to EGW, April 5, 1897. 4BIO 283 2 Ellen White's assessment of the situation on Monday, April 6, is mentioned in her letter to Edson: 4BIO 283 3 By the letters enclosed, you will learn that Brethren Hawkins and McCullagh, who were laboring in Adelaide, have given up their position on the truth, and are going in for holiness altogether. They have come out against the testimonies of the Spirit of the Lord. Elder Daniells telegraphed this to us, and we at once made arrangements for Brother Starr and wife to go to Adelaide.... 4BIO 283 4 Brother Haskell has left us for a week or two to visit Adelaide. We deemed it advisable for him to go.... We thought that as Brother Haskell had ordained both Brethren McCullagh and Hawkins, he might possibly save these poor, deluded men. He left us last Wednesday.--Letter 152, 1897. 4BIO 283 5 Both Haskell and Starr gave frequent reports to Ellen White of the progress in their attempts to reclaim the men who were departing from the church. They labored hard with the two couples, but without success. Most of the members of the Adelaide church were soon standing firm, however. The hall meetings of McCullagh and Hawkins collapsed. Both men, with their wives, gave up the Sabbath. Hawkins found a position as pastor of a Baptist church in the little town of Mannum about forty miles east of Adelaide. 4BIO 283 6 Reports came in occasionally of McCullagh filling appointments in Baptist churches; in July he was reported to have gone to a little Baptist church about fifty miles from Adelaide. McCullagh Returns to the Faith--Briefly 4BIO 283 7 Two years went by, and little was heard of McCullagh. Then on January 7, 1899, having apparently made a complete turnaround, he wrote a rather extended confession to Ellen White at Cooranbong. On January 24 he carried it with him to the Ballarat camp meeting to show to A. G. Daniells and confer with him concerning the possibility of his return to the Adventist ministry. As Daniells took the sheets, he read the opening sentence: Dear Sister White, 4BIO 284 1 Ever since my mysterious and unjustifiable fall about two years ago, we have been in a state of spiritual unrest.--S. McCullagh to EGW, January 7, 1899. 4BIO 284 2 Daniells read the extended confession thoughtfully, and after his visit with McCullagh he wrote Ellen White, mentioning the experience: 4BIO 284 3 Now I must tell you about Brother McCullagh. He is here with us; arrived this morning by the Adelaide express. I have had a long talk with him, and have read a letter that he wrote to you nearly three weeks ago. He says that he has had two years of solitude, captivity, and anguish, during which time he has reflected a great deal upon his situation. 4BIO 284 4 He has studied over the different features of the message, and he and his wife have become thoroughly satisfied that this work is of God, and that their only hope of eternal life rests upon their connection with it and faithful obedience to its requirements. He says that he wants to come back to the house of his Father. He wants to again unite with us as a people and devote his life to the proclamation of this truth. He blames himself altogether for his mysterious course. He says that he has not one single thing to justify that course. He tells me that the Lord has taken out of his heart every bit of hard feeling that he has held toward any of our people and every feature of our work. 4BIO 284 5 Daniells told Ellen White of the rejoicing of heart this experience brought to him, and added: 4BIO 284 6 So far as I can see, he seems to have got hold of the Saviour, and feels greatly humbled. I feel to receive him with open arms and a warm heart. I stood strictly against the course he took when he left us, but now I wish to take hold of his hand and help him all that I possibly can. He says he cannot see how you can have any confidence in him or love for him. He feels that he has wounded you, and the cause that is dearer to you than life, to such an extent he can never be worthy of your confidence. I tell him there is no one who will forgive him more quickly and heartily and will do more to help him find the solid Rock and stand there forever than you will do.--A. G. Daniells to EGW, January 24, 1899. 4BIO 285 1 Ellen White, as was fully expected, rejoiced in the return of the McCullagh family, but with her experience and insights she approached the matter with some caution, which is seen in her letter of response written February 12, 1899. She made it clear that she fully forgave him and his wife for the strange and malignant attitudes they had taken against her, but pointed out that under the circumstances, most earnest work must be performed by them not only in confession but in attempting to counter the evil work that had been done so publicly in bringing injury to the cause of God. It was not vindictiveness on her part, but only what must be done to be right with God and his erstwhile fellow workers. She wrote: 4BIO 285 2 As far as I am concerned, I can forgive everything where I have been held personally before the people as a fraud. When by confession you make things right with God, He will abundantly pardon. Be sure that in this work with God you realize that you have greatly dishonored the Lord. Every principle, every action, heart, life, and character, are put into the golden scale and weighed. Infinite Justice watches the beam, and weighs accurately every imagination of the heart, determining the value of the whole man--his thoughts, his words, his works. 4BIO 285 3 The letter was a long one, and she employed some interesting illustrations as she wrote: 4BIO 285 4 Were you only a common soldier, instead of a captain in the army of the Lord, it would not be necessary to make these statements. But as your future may be spent in opening the Scriptures to others, it is of the greatest importance that you understand your position. It is not possible that we can come to you, but you can come to us. 4BIO 285 5 There is need of the deep moving of the Spirit of God, that if the word shall come to you, "Put on the armor, and fill your appointed place," you will not serve with eye service, but as the servant of Christ.--Letter 33, 1899. 4BIO 286 1 As McCullagh moved back into the work of the church, he wrote a deep-feeling confession that was published in the May 20 issue of the Union Conference Record. In this he emphasized his renewed confidence in the message and his relationship to Ellen G. White and her work. 4BIO 286 2 He was one of the delegates sent to the union conference session held at Cooranbong in July, 1899, and continued with his ministry for another year or two. Then it happened again. Independent in spirit and restless in his work, while in the midst of an evangelistic tent meeting, probably in early 1902, he withdrew from the work. He declared, in an undated statement addressed to the conference committee of the Victorian Conference, that he considered a salaried ministry to be a curse to the ministry and to the church, a machine of the devil for the manufacture of hypocrites (S. McCullagh, in "Received Correspondence File," 1900-1901). 4BIO 286 3 He expressed the desire to close his labors as an employee at the end of the month. On the sheet bearing his resignation, the conference president, G. B. Starr, added this note: 4BIO 286 4 McCullagh had done no work in the tent meetings for about a fortnight before writing this. He said he was sick. Sick in his mind. He was paid in full to the end of the month. The committee acted upon his resignation at once, accepting it and dismissing him from conference employ.--G. B. Starr, in "Received Letter File," S. McCullagh. 4BIO 286 5 McCullagh's later years were spent quite apart from any religious interests. Ellen White had declared in one of her letters dealing with the McCullagh apostasy (Letter 1, 1897, and found in her comments in The SDA Bible Commentary, on Numbers 16:1-50, page 1114): 4BIO 286 6 I question whether genuine rebellion is ever curable.... Rebellion and apostasy are in the very air we breathe. ------------------------Chapter 24--(1897) The Avondale School--Working Toward the Target Date 4BIO 287 1 As the new year, 1897, dawned, most activities at Cooranbong were geared to the proposed opening of the Avondale school, announced for April 28, 1897. On New Year's Day Prof. Herbert C. Lacey, who had returned to Australia to assist with the new school, was, with the help of his wife, Lillian, deep into the canning of fruit for the institution--starting with apricots. A donation of $60 just received to aid "where ... most needed" was applied toward the purchase of other fruit, peaches, plums, et cetera, as they ripened. "There must be ample provision of fruit," declared Ellen White. 4BIO 287 2 On New Year's Eve, Lacey had been dispatched to ride horseback through the community to call the Adventists together for a meeting planned by Ellen White. She was determined that as they neared the target date dedicated enthusiasm for the school enterprise should not wane. It was an excessively warm evening, with the air "close and stifling," so instead of meeting in the loft of the sawmill, chairs were brought out to seat the crowd on the "green sward." Ellen White spoke, seated in her carriage with Sara to her right, holding a lantern, and Herbert Lacey standing on her left, also with a lantern. She reported that "all listened with interest" as she read from a manuscript and then spoke for a time, telling of "the establishment of the work in different localities, where buildings had been erected for schools, sanitariums, and places of worship." 4BIO 287 3 Then she introduced a point of particular concern, the fruitage of the criticism and tale-bearing of two of the carpenters, who because of the limited school finances could not be paid wages they felt they were entitled to receive. To Daniells she reported the evening meeting held under the stars: 4BIO 288 1 I told the people plainly that those who were not putting their whole heart into the work to be carried on in Cooranbong were only a hindrance to the work, and I heartily wished they would go to some other place.--Letter 44, 1897. 4BIO 288 2 A few weeks later she wrote more specifically of the problems: We have been passing through a severe crisis here. Trials have come through Brethren _____ and _____, and their talkative wives.--Letter 57, 1897. 4BIO 288 3 She explained that "when the work was started here, it was not carried forward in all wisdom." More horses had been purchased than were needed, incurring extra expense, and there were some ill-advised steps taken in connection with setting up the sawmill. 4BIO 288 4 The defectors complained of this, but the principal problem lay in the wages paid to the workmen, five shillings a day, instead of the six they demanded. She wrote: 4BIO 288 5 Because they could not receive the highest wages, notwithstanding the means in the treasury were so low, they would not work. For three months Brother _____ sat on the devil's idle stool, tempting the devil to tempt him.--Ibid. The Work at the School 4BIO 288 6 Progress in erecting the school buildings was steady. Professor Rousseau, who had been connected with the school enterprise from the start of the Bible school in Melbourne, had returned to the United States. The chairman of the school board, W. C. White, who also served as the president of the Australasian Union Conference, had been sent to America to attend the General Conference session and to take care of Australian interests, among them, the production of health foods. Being on the grounds, Ellen White was expected to lead out. She felt quite alone in having to make decisions concerning the school enterprise. There was one ordained minister of experience in the whole colony of New South Wales, whose time was much taken up with the general interests of an advancing work. Metcalfe Hare, the business manager of the school, leaned heavily on Ellen White, and when important decisions had to be made she was looked upon as the senior officer in charge--a role she did not choose or covet. But those about her recognized that she had insights and experience others did not have. Writing on February 4 to W. C. White in the States, she bemoaned: 4BIO 289 1 I am left here to carry as heavy a load as I have ever carried in my life, to deal with men who think that they know everything when they know nothing as they ought to know it.--Letter 186, 1897. 4BIO 289 2 Of course she continued with her writing, mostly correspondence, but at times she could get in a little on the life of Christ. She neglected her diary for weeks. "I could not possibly spend time," she wrote in mid-January, "to write in my book."--Letter 166, 1897. She filled speaking appointments on the Sabbath, standing in the pulpit the first five Sabbaths of the new year (Letter 186, 1897). 4BIO 289 3 Willie's family, May, the two older girls, and the twins, on New Year's Day moved from the convent back to Sunnyside, into the washhouse where the twins had been born. As the weather grew colder, they were given the living room at the Sunnyside home. Letters tell of planning some kind of a cottage for the W. C. White family. 4BIO 289 4 Medical work was just getting a start in Australia. A. W. Semmens, a graduate nurse from Battle Creek, opened the Health Home in Sydney. A large residence was rented, and Ellen White notes, "As he had no money, I furnished him with £25 to make a beginning."--Letter 70, 1897. To this was soon added £10 more. The Bible Echo, on January 18, 1897, carried an advertisement for the newly developed Battle Creek health foods. The public was informed that "some of these valuable foods are already being shipped to this country, and that a proposition is on foot for their manufacture here at an early date." This was a significant project that was to take on large proportions in Australia. The Garden at Sunnyside 4BIO 289 5 The vegetable garden at the Sunnyside home was now yielding its harvest, and Ellen White wrote to the Lindsays, who with Mrs. A. E. Wessels, Mrs. Lindsay's mother, had been such benefactors to the school enterprise: 4BIO 290 1 We have been living off our vegetables this year. Last year we had but few tomatoes, but this year we have enough for ourselves and a good supply for our neighbors also. So we testify that the school land will yield abundantly this coming year if the Lord's blessing shall attend our labors. We are now eating sweet corn that this land has produced, and we enjoy it much. 4BIO 290 2 I wish I could pass around to Mother Wessels and your family the products of our experiments in farming this first year in the bush. The Lord has prospered us indeed.... We are seeing the exact fulfillment of the light the Lord has given me, that if the land is worked thoroughly it will yield its treasures.--Letter 92, 1897. 4BIO 290 3 What they grew was supplemented somewhat by what they could glean from the countryside, such as wild blackberries. "This day," she wrote to Willie on February 4, "Sara, Maggie, Minnie Hawkins, Edith, Ella May, and Mabel went ... to gather blackberries.... Our party brought back about twenty-five quarts.... All were glad that they went."--Letter 186, 1897. The Need of Competent Leaders 4BIO 290 4 But the great need was for competent men to lead out in the work at Cooranbong. To S. N. Haskell, a seasoned minister of long experience who had recently come from Africa and was in New Zealand, Ellen White in her weariness wrote of the progress of the work and the needs: 4BIO 290 5 You inquire about school buildings. (Dropped asleep.) The first building is progressing well. We have heard of no trouble. The roof is on, and everything moves satisfactorily.... I cannot carry the heavy load of writing, and also of speaking. I must not put in so much labor.... I want your help here in New South Wales. What a dearth there is!--Letter 70, 1897. 4BIO 290 6 On a Monday in early February a letter came from Haskell, who had just arrived in Sydney. He urged Ellen White to hasten to the city so they could counsel together. She dropped everything and, with Sara, within three hours was "speeding to the train with" their "fastest team, conjecturing all the four miles and a half whether or not we would be able to catch the train to Sydney" (Letter 82a, 1897). They did, and at 11:00 P.M. were at the Health Home at Summer Hill, where he was staying. There they joined in planning. To help keep the Health Home afloat financially, Haskell rented and furnished one room. If the home proved a success he would be paid back from earnings. Ellen White rented one room for $1 a week. She and Sara bought furniture in Sydney for this room so that she might have a place to stay when she was in the city. It could also be used by other workers as they passed through the city. Elder and Mrs. Baker took two rooms, for which they paid ten shillings a week (Letter 82, 1897; Letter 171, 1897). After explaining these steps to help get the enterprise going, Mrs. White noted, "I hope this Health Home will prove a success, but it is an experiment."--Letter 171, 1897. And to W. C. White she wrote on the same day: 4BIO 291 1 In regard to the Health Home, I cannot see anything very flattering in patients as yet. But it is no use to look on the discouraging side. We must walk by faith. We must talk faith and act faith and live faith.--Letter 188, 1897. 4BIO 291 2 Dr. Kellogg had sent from Battle Creek a shipment of the newly developed health foods, apparently as a donation to the enterprise, and Ellen White reported to him: 4BIO 291 3 I have learned that Brother Semmens is doing well selling the health foods.... We feel thankful that you could give them this timely assistance. They appreciate it very much, for they have been in most straightened circumstances. 4BIO 291 4 In mid-February the mail brought £50 from Peter Wessels. As Ellen White acknowledged the gift she declared: 4BIO 291 5 It came exactly at the right time. We were at the Health Home, trying to get means to furnish some rooms in the humblest style.... When our means gave out, we had to wait; and when that money came, we rejoiced, and were glad. Now we can finish furnishing the rooms.--Letter 130, 1897. 4BIO 291 6 The enterprise did succeed. By advertisements in each issue of the Bible Echo and in other media, the public was informed that at the Health Home they were prepared to "treat by the most approved rational methods paralysis, rheumatism, sciatica, neuralgia, and other disorders of the nervous system, also all manner of stomach and bowel disorders." 4BIO 292 1 These diseases will be treated by the most approved methods of hygiene, hydrotherapy, electrotherapy, massage, manual Swedish movement, diet, et cetera. Electric baths, electric vapour baths, sitz baths, salt glows, hot packs, wet sheet packs, massage, et cetera, can be had.--The Bible Echo, January 11, 1897, and throughout the year. 4BIO 292 2 After some months the Bible Echo on November 15 carried a back-page note to effect that "the Sydney Health Home is having a good patronage at present--about all it can do." The Successful Treatment of a Very Critical Case 4BIO 292 3 The little struggling health institution soon proved its worth as Professor Herbert Lacey, having contracted typhoid fever during a visit in school promotion in Tasmania, was nursed back to health. On Friday, February 28, a telegram was received by his wife, Lillian, at Cooranbong to the effect that Lacey, desperately ill, would arrive by train in Sydney that day. Lillian hastened to Sydney and arrived just as her husband was arriving from Melbourne. They went immediately to the Health Home, where his case was thought to be typhoid fever. He had lost twenty pounds in one week, and his wife wrote that he was "very poor, nothing but skin and bones." At the Health Home Elders Haskell and Baker were joined by Mr. Semmens in praying for his recovery (Letter 189, 1897). Semmens began using hydrotherapy treatments. Lillian reported to her husband's father, who resided at Cooranbong, that "Brother Semmens was using ice on his bowels" (Ibid.). His vitality was low, and when Ellen White learned of the ice remedy, she hastened off a telegram to Semmens, "Use no ice, but hot applications."--Ibid. Of course there was a reason for this, as she explained in a letter to W. C. White: 4BIO 292 4 In several cases light had been given me that the ice remedy was not as efficacious as the hot water. I was afraid. His vitality, I learned, was very low and to put ice on head and chest I knew was a mistake. It would tax his vitality.... 4BIO 293 1 There must be no risk run over Herbert's case. I was not going to be so delicate in regard to the physician as to permit Herbert Lacey's life to be put out.... There might be cases where the ice applications would work well. But books with prescriptions that are followed to the letter in regard to ice applications should have further explanations, that persons with low vitality should use hot in the place of cold.... To go just as the book of Dr. Kellogg shall direct without considering the subject is simply wild. 4BIO 293 2 Hot fomentations in fever will kill the inflammation in nine cases out of ten where ice applications will, according to the light given me, tax the vitality unsafely. Here is where the danger comes in of not using judgment and reason in regard to the subject under treatment.--Ibid. 4BIO 293 3 A week later in reporting to her son, she mentioned the steps being taken in connection with Lacey's illness: 4BIO 293 4 The case is critical, but I believe the Lord will raise him up. We are praying for him. He is having everything done for him possible.... Brother Semmens gives his whole time to the sick man, and they are having Dr. Deek, who is watching the case of the hygienic methods of treatment with great interest. He says he is doing just as well as he could possibly do under this attack.--Letter 181, 1897. 4BIO 293 5 In her diary she noted: We have made his case a special subject of prayer. We wrote a few lines to him each day to call his attention to that which the Lord was ready and willing to do for him. The angels of God have presided over him all through his sickness.--Manuscript 172, 1897. 4BIO 293 6 Ellen White rejoiced when on Friday, April 9, she could send her carriage to the railway station to meet Herbert Lacey and his wife. She reported, "He is feeling real well and means to engage in the school at its beginning. I am so pleased." And she added: 4BIO 293 7 Brother Herbert walked from his father's to the meeting in the new building. He feels so well and we are so very thankful that the Lord wrought in his behalf, making Brother Semmens His human agent. He carried through the case without drugs. [Note: The reader should keep in mind that the medications referred to here were poisonous substances that when taken into the body left lasting, harmful effects and were quite unrelated to many of the medications employed now in the treatment of the sick.] W. C. White, the Lord has opened to me why so many cases are lost who have typhoid fever. They are drugged, and nature has not strength to overcome the drugs given them.--Letter 190, 1897. Marriage of S. N. Haskell and Hettie Hurd 4BIO 294 1 S. N. Haskell, a widower, while visiting Africa for some months en route to Australia, renewed acquaintance with Miss Hettie Hurd, a mission worker teaching there. Arrangements were made for them to marry in Australia. While Haskell waited rather impatiently in Sydney, his bride-to-be was held in quarantine for three weeks on shipboard in Melbourne because one passenger came down with smallpox just on the ship's arrival. The wedding finally took place at the Health Home on February 24, 1897. The Haskells proceeded to Cooranbong, for arrangements had been made for them to join the teaching force at the new school. Ellen White had her camp meeting tent pitched near her home and fitted up with floor covering and appropriate furniture. This provided a temporary place for the Haskells to reside. 4BIO 294 2 Mrs. White had felt so alone and in need of help at Cooranbong, but even before the Haskell wedding she was given the encouraging word, "I have provided help in My servant." The Lord also revealed to her that in Haskell's wife He had "provided a matron and teacher" (Letter 99, 1897). "I rejoiced that I had the help of Brother and Sister Haskell. These God appointed to be my companions in establishing the school in this place."--Letter 77, 1897. 4BIO 294 3 The coming of the Haskells to Cooranbong gave a real lift to the sagging spirits of the forces there. Ellen White wrote of it: 4BIO 294 4 We have appreciated Elder Haskell here at this time very much. He is a great help and strength to us all, especially to Brother Hare. The men working on the second building, some of whom are working out their pledges, are doing very indifferent work.--Letter 152, 1897. Counsel and Encouragement 4BIO 295 1 One day Ellen White went over to see the progress being made in this second building, which would provide a dining room, kitchen, and storeroom for the school. (Letter 33, 1897). Taking in the overall situation, she had some questions to ask! 4BIO 295 2 "What place have you prepared for the boys to room in?" I asked. 4BIO 295 3 "The chamber above the sawmill," they answered. "Many students can sleep there, and we will also secure tents." 4BIO 295 4 "Is that the best plan you have?" 4BIO 295 5 It is the best we can do. When the building is enclosed, our money will be expended." 4BIO 295 6 "Have you thought of how much money it would take to run this building up another story?" 4BIO 295 7 Several were present. "We cannot do that," Brother Hare said, "but I wish we could." "You must do it, Brother Hare," I said. "What would the cost be?" 4BIO 295 8 "Not less than £100," he answered. 4BIO 295 9 "Then I advise you to put up the second story, and so provide sleeping rooms for the boys, and a meeting room for the church." ... 4BIO 295 10 "What shall we do?" they asked. 4BIO 295 11 "Why," I said, "am I too late with my suggestions? Have the preparations gone so far that it would be a sacrifice to change now?" 4BIO 295 12 "As to the matter of that," was the answer, "had your suggestions been a day later, we would have been at some loss." ... 4BIO 295 13 "I said, "I will be responsible for the change made. If any censure comes, let it fall on me. You will be at expense of getting tents, and to the labor of pitching them. The students should not be put in the room over the mill. The influence would be demoralizing."--Letter 141, 1897. 4BIO 295 14 "Now," she wrote, "we have this two-story building nicely enclosed." The expansion provided "a room for Sabbath meetings" and "sleeping rooms for the young men" (Letter 33, 1897). 4BIO 296 1 She confided in a letter to Willie: Be sure that Brother Hare is consulted in everything, and he will not move out in anything without consulting me. We move harmoniously in all our plans. Brother Haskell says it will not do for anyone to speak questioningly of anything I propose, for Brother Hare raises his right arm and says, "What Sister White advises to be done shall be done, without any ifs or ands about it."--Letter 141, 1897. 4BIO 296 2 She also stated: All who see the upper story of the second building say, "Whatever could you do without it?" Brother Hare says he would not have taken the responsibility of changing anything if Sister White had not been right on the ground to say what was most needed. But that added story does Brother Hare lots of good.--Ibid. Ellen White Calls a Work Bee 4BIO 296 3 Just when they were within three weeks of target date for the school to open, Haskell was suddenly called to Adelaide to assist in meeting the crisis in the church there, brought about by the apostasy of the pastor, Stephen McCullagh. With Haskell's leaving, even if for only a couple of weeks, Hare's courage sank to an all-time low. He could see there was no hope of meeting the April 28 deadline for the opening of school. Taking in the situation, Ellen White began to plan a strategy, for she held that the school must open on time. She was not able to attend church on the Sabbath, but she sent an announcement to be read appointing a meeting for all who would, to attend on Sunday morning at six o'clock. She had something to say to them. She sent word to Metcalfe Hare to come to her home after the Sabbath to meet with Mrs. Haskell, Sara, and herself. 4BIO 296 4 Mrs. White told the story to Willie as to what took place: On Saturday evening we had our interview. Our means were gone, and the school building could not be finished to open school at the appointed time. Sister Haskell asked just how many hands could be put on to the building, how many on outside work, how many on the cistern, and how many inside. She wrote these down on paper, and after everything had been stated, she and I said, "We will have every position filled." Brother Hare argued that it was impossible. 4BIO 297 1 We opened the morning meeting with singing and prayer, and then we laid the situation before them all. I told them that I would let them have Brethren Connell, James, and Worsnop, and pay them hire. 4BIO 297 2 Brother Connell said that he had a two weeks' pledge to work out. Brother James said he would give one week's work in any line or place where they might put him. Brother Anderson also had pledged two weeks, and so one and another volunteered until men, women, and children were accepted. 4BIO 297 3 I told them that I would give Sara to work in union with Sister Haskell, and they agreed to lay the floor with the help of Brother James to place the boards and press them into position, while Sister Haskell and Sara should drive the nails. 4BIO 297 4 Our meeting lasted from six until eight o'clock. After [the] meeting the brother from Queensland made some depreciatory remarks about "lady carpenters," but no one to whom these words were addressed responded. 4BIO 297 5 Every soul was put to work. There were over thirty in number. The women and children worked in the first building, cleaning windows and floors. Sister Worsnop came with her baby and children, and while she worked on the inside of a window, her eldest girl of 10 years worked on the outside. Thus the work in the first building was nearly completed in the first day. 4BIO 297 6 Sister Haskell and Sara completed nearly one half on the dining-room floor. Brother Hare says everyone was enthusiastic. The women who engaged in the various branches of the work did well. Brother Richardson was putting the brick in the floor of the cellar. Some of the girls passed the brick from outside, while others inside passed them to Brother Richardson. 4BIO 297 7 In the afternoon I was sent for to consult with Brother Hare in regard to making changes in the divisions of the dining room.... Then Brother Hare conducted me over the immediate premises, and we decided on the trees that must come down, one of which went down yesterday.... We left all the acacia trees, wattle trees they are called here. They are a very beautiful green, and bear a fragrant yellow blossom.... 4BIO 298 1 Yesterday all the furniture in the mill loft was washed and cleansed from vermin, and prepared for the new building. One more floor is to be laid this afternoon.... The carpenters are siding up the building. Both ends are done, and quite a piece of the lower part on both sides.... 4BIO 298 2 Monday, April 6, the workers, men, women, and children are all at work.... 4BIO 298 3 The sisters had put the first coat of paint on the window frames. Brother Hare said that the women's diligent work had done more to inspire diligence in the men at work than any talk or ordering. The women's silence and industry had exerted an influence that nothing else could do. These women have worked until their hands and fingers are blistered, but they let out the water by skillful pricking, and rub their hands with Vaseline. They are determined to get at the work again.... 4BIO 298 4 Brother Hare is full of courage now. Brother Haskell will be back in a week or two at most from the time he left.... His wife and Sara are heart and soul in the work. They make an excellent span just at this time. They will be in readiness to lay the upper floor after today, I think. Everything that is needed has come from Sydney and is right at hand, so that there will be no delay. 4BIO 298 5 School will be opened April 28, 1897.--Letter 152, 1897. 4BIO 298 6 About the time the work bee began, word was received from W. C. White that at the General Conference session action was taken to send Prof. C. B. Hughes, principal of the school in Texas, to assist at Cooranbong. He was a well-qualified and experienced educator and would bring good help to Avondale. The word brought courage to all. (11 WCW, p. 276). 4BIO 298 7 Entering fully into the spirit of things, Sara McEnterfer set out to raise money to buy a school bell. From the families in the community she collected about £6, and what Ellen White declared to be "an excellent sounding bell" was put in operation (Letter 141, 1897). Announcement of the Opening of the School 4BIO 298 8 The good word reached most believers in Australia and New Zealand through the April 5, 1897, issue of the Bible Echo. S. N. Haskell signed the article that informed constituents that school was opening at last. He promised: 4BIO 299 1 The Avondale school will give a liberal education to its pupils. Its founders are decidedly in favor of this. And at the same time the Scriptures will hold a prominent place in the school. It will aim to give that education in the sciences that will fit those who attend for the practical duties of life. 4BIO 299 2 Haskell mentioned also that connected with the school would be manual training and scientific cooking. In addition, the students would receive instruction on how to care for the health, "believing a sound body contributes largely to a sound mind." 4BIO 299 3 Those who had been in Australia longer, who knew well the general financial conditions, entertained some misgivings as to how many students would show up. W. C. White had alluded to this in his letter to O. A. Olsen written March 13, 1896: 4BIO 299 4 You will see from my article for the Echo, a copy of which I enclose, what my expectations are about the opening of our regular school. These are hard times, and if our buildings were ready, it would be difficult to get a paying patronage.--9 WCW, p. 342. 4BIO 299 5 Two months after White wrote this letter, Professor Rousseau felt that because of his wife's failing health, he must return to the United States for a year, and requested a leave of absence. The board granted this, and in early July, 1896, having packed their household goods for storage, Rousseau and his wife took ship for San Francisco. His responsibilities as school manager were left with W. C. White, and his responsibilities as accountant were placed on the shoulders of Mrs. Lillian Lacey. The latter, a capable young woman but without experience in these lines, was hastily tutored by Rousseau before he left. As the church members saw the strong pillar of the teaching team departing and leaving the newly come Laceys to stand almost alone, their courage plummeted. 4BIO 299 6 Now, in early 1897 Ellen White's undaunted faith was a steadying influence. School would open on April 28, 1897, and her brethren tried hard to exercise faith and to plan wisely. Wrote Daniells to W. C. White on May 6: "I believe God is giving us the victory, though the devil is fighting this phase of our work very hard." 4BIO 300 1 Daniells went on to say that they could not learn of one person in New South Wales and knew of only one in New Zealand who was planning to attend the school as a boarding student. He knew of only three or four from his conference. The matter became the subject of prayer, and his secretary, a woman named Graham, came up with a suggestion that he says "worked like a charm." 4BIO 300 2 The suggestion was to ask the members in all the churches to each pledge sixpence a week for twenty weeks toward the students' aid fund. Twenty-seven persons making such payments would meet the tuition of one student for the term of twenty-two weeks. This was to be a revolving fund, the student in time paying it back to aid another. The assignment of the students to be benefited would be in the hands of the conference committee. The people were pleased, and enfused with a new spirit. The North Fitzroy church pledged itself responsible for two students, and other churches responded well. Daniells reported: 4BIO 300 3 One week ago tonight we sent six young men and women off by Cook's excursion. This morning at six o'clock we sent six more. One went alone in the middle of the week. This makes thirteen who have gone from this conference, and we are expecting to send four more.--11 WCW, p. 435. 4BIO 300 4 Plans called for the literature evangelists to sponsor one student, and the scattered believers another. Daniells wrote rather jubilantly: 4BIO 300 5 If these plans work, and from the way things are going I have reason to believe they will, we shall have a pretty good attendance after all. We shall pull hard to have from thirty-five to forty boarding students by the time Professor Hughes arrives. These with the day students will give us an attendance of about sixty students.-- Ibid., 436. The Question of a Primary School 4BIO 300 6 In the meantime there were some tense moments at Cooranbong brought on by an ill-advised action of the school board. It was decided that there would be no primary school. Ellen White learned of this only after some announcements had been made, and she felt impelled to step in and take a firm position. She wrote of this, too, in her May 5 letter to Willie: 4BIO 301 1 The board met, and ... decided that for this term there would be no primary school. On the next Sabbath morning, I told them that the primary school would commence when the other school did.--Letter 141, 1897. 4BIO 301 2 When Brother Lacey made the statement that there would be no primary school this term, Brother Hare felt much disappointed, for he wanted both of his children in the school. The officers are on his track, telling him that his children must attend the public school.... 4BIO 301 3 But in the first Sabbath meeting we held in the upper room, I presented this matter and called for a response, and you should have heard Brother Gambril's remarks. He came forward to the front seat, so that I could hear him. He spoke of the influence of the public schools on his children, of the education they were receiving.--Ibid. 4BIO 301 4 It was in this setting that Ellen White made the rather familiar statement (found in Testimonies for the Church, 6:199), "In localities where there is a church, schools should be established if there are no more than six children to attend."--Ibid. 4BIO 301 5 Steps were taken to again rent the convent for use in educating Adventist children in Adventist principles. Some of the children would be coming up Dora Creek by rowboat; Gambril's 15-year-old daughter would bring two Gambril children and two others to the primary school, which by mid-May had an enrollment of fifteen (Ibid.; Letter 126, 1897). The Avondale School Opens 4BIO 301 6 For some unknown reason, no official report of the opening of the Avondale school graces the pages of the Bible Echo. However, Metcalfe Hare stated in a report: 4BIO 301 7 The school opened the twenty-eighth of April, Mrs. E. G. White, Elder S. N. Haskell, and the teachers being present, with all those who had been associated with the work. The buildings were dedicated to their sacred mission by Elder Haskell.--DF 170, "The Avondale School, 1895-1907." 4BIO 302 1 Ellen White furnished a few more details in a letter to W. C. White a few days later: 4BIO 302 2 April 28 our school opened. At the opening exercises the upper room of the second building, above the dining room, was quite full. Brother Haskell opened the meeting by reading a portion of Scripture. He then prayed, and made a few remarks. I then followed.--Letter 141, 1897. 4BIO 302 3 "The Spirit of the Lord was present," she wrote to Edson (Letter 149, 1897), and in her diary for the opening day she wrote: 4BIO 302 4 We had the opening exercises in the last building erected. We had more in attendance than we had expected. We felt very thankful to make so good a beginning. We were very much pleased to have Brother and Sister Haskell with us. Brother Herbert Lacey and his wife were with us.--Manuscript 172, 1897. 4BIO 302 5 So with a staff of six (of which four were teachers) and with ten students (Life Sketches of Ellen G. White, 365) the Avondale school commenced, and on the very day appointed. When some expressed the opinion that the buildings could not be completed on time, Ellen White had declared: 4BIO 302 6 There must not be one day's postponement.... If there is but one student present, we will begin the school at the appointed time.--Letter 149, 1897. 4BIO 302 7 She understood well the far-reaching psychological effect if they failed. But they did not fail. She wrote on May 5: 4BIO 302 8 School had been delayed so long that we knew that no matter what our condition was in the way of preparation, it must start on time. But no one believed that it would. Now, when they see that we are in earnest, they will have some confidence and interest in the school.--Letter 141, 1897. 4BIO 302 9 One week after school opened, Ellen White reported forty students. The Bible Echo dated June 7 reported that "about fifty students are in attendance at the Avondale school," rather more than expected. The next issue declared that they were "happy to revise these figures this week and state that there are sixty-two." 4BIO 303 1 Ellen White felt comfortable with the Haskells at the school taking a leading role. She wrote of them as experienced laborers, who "were a great help to us in the work of preparation, in devising and planning to get things in order" (Letter 149, 1897). Prof. and Mrs. C. B. Hughes were on their way from Keene, Texas. After the school was quite well organized and had continued for two months, the faculty was described in a report by G. T. Wilson in the Bible Echo: 4BIO 303 2 Prof. C. B. Hughes and wife arrived two weeks ago from America. He has been chosen by the school board as principal of the school, and is to have the general management of things on the place. He teaches the history class, who are now studying "Empires of the Bible." His wife teaches grammar, rhetoric, elocution, penmanship, and one Bible class. 4BIO 303 3 Prof. H. C. Lacey is teacher of mathematics, physiology, geography, singing, and voice culture; and his wife teaches the primary department. 4BIO 303 4 Pastor S. N. Haskell is the principal instructor in Bible study; and Mrs. Hettie Hurd Haskell, his wife, has charge of one Bible class, and acts as the matron of the school. 4BIO 303 5 Mr. T. B. Skinner, a graduate of St. Helena Sanitarium Nurses' Training Department, has charge of the kitchen and dining room, and on one day in the week gives practical instruction in cooking. The students are taught how to make bread, can fruit, and the other arts of healthful cookery.--June 21, 1897. 4BIO 303 6 In concluding his report, Wilson observed that "the students are mostly young men and women, of good, intelligent class, besides whom there are a few persons of more mature years." About one half were below the age of 16. 4BIO 303 7 The school at Avondale was off to a good start. ------------------------Chapter 25--(1897) Avondale--A New Start in Christian Education 4BIO 304 1 We earnestly desire to have this school such as the Lord shall approve," wrote Ellen White on June 9, 1897 (Letter 33, 1897). For twenty-three years Seventh-day Adventists had been engaged in operating educational institutions, commencing in Battle Creek in 1874. Through those years a good deal of experience had been gained, and the Lord had many times given special instruction to guide in the founding and operation of schools. Mistakes had been made from the start; oftentimes, courses were set that were not for the best and were hard to alter. Now, it seemed appropriate and possible, as a new beginning was being made in a new land, to establish a course more in keeping with God's will. Mrs. White wrote: 4BIO 304 2 We must all work earnestly and intelligently to do the utmost to make this school as God would have it. No man's notions are to be brought in here. No breezes from Battle Creek are to be wafted in. I see I must watch before and behind and on every side to permit nothing to find entrance that has been presented before me as injuring our schools in America.--Letter 138, 1897. 4BIO 304 3 In the same vein she wrote in her diary on July 22: This is not to be a school after the common order of schools. It is such a school as the Lord has marked out should be established. We have to demonstrate that we have not followed cunningly devised fables.--Manuscript 174, 1897. 4BIO 304 4 Some members of the faculty contributed to these desirable ends more than others. There was the steady and experienced Elder Haskell, of whom Ellen White could write: 4BIO 305 1 His experience and knowledge of the truth, commencing in so early a stage of our history as Seventh-day Adventists, was needed in this country. From his youth upward, he has been a self-denying, self-sacrificing man. And now his age and gray hairs give him the respect of all who know him.--Letter 126, 1897. 4BIO 305 2 There was Prof. C. B. Hughes and his wife. Of them Ellen White wrote: We are pleased with the principal of the school and his wife. They are determined to carry out the testimonies.... He is the right man for the place.--Letter 164, 1897. 4BIO 305 3 And there was the more youthful Herbert C. Lacey, with his wife, Lillian. Twenty-five years of age, he was just out of Battle Creek College, having completed the classical course. He was one of the young men sent from Australia to the United States to gain training to enter the Lord's work. It was expected he would make a strong contribution. Ellen White had met a portion of his school expenses both at Healdsburg and in Battle Creek. Although Lacey was in time to grow and develop to become one of the most able and respected Bible teachers in the denomination, at this point he was described by Ellen White: 4BIO 305 4 Brother Herbert Lacey has the impulsive temperament to move out after the education received in Battle Creek and would feel perfectly competent to manage everything, when he will have to obtain as a learner how things ought to be managed.--Letter 182, 1897. 4BIO 305 5 Matters became complicated when Prof. Rousseau left for the United States. Herbert Lacey was chosen by the Avondale school board to serve as principal. He was without experience in lines of management and in finance, yet he readily accepted the position. It was difficult for Ellen White to understand why not one member of the school board sought her counsel about the matter. She wrote Daniells that "all these things had been opened before me," and commented, "It was a large pill for me to swallow."--Letter 185, 1897. She felt she must act, distasteful as it might be. To W. C. White she wrote on June 6: 4BIO 306 1 The board ... elected Brother Herbert Lacey as principal without counseling with me. This brought me to the front to speak.--Letter 140, 1897. Prof. C. B. Hughes Chosen to Lead 4BIO 306 2 Just how the switch was brought about was not recorded, but the same letter reports: 4BIO 306 3 Brother Hughes is principal, and he will, I think, do well in this position. He has had experience in managing. I think there will be no trouble. But I have had to speak plainly, and keep out the breezes coming from Battle Creek.--Ibid. 4BIO 306 4 She reported that "Herbert and Brother Hughes get along nicely together."--Ibid. In this, Lacey showed his true mettle; three days later, June 9, she could write: "Brother Herbert Lacey and his wife are teaching in the school, and are doing good work."--Letter 33, 1897. 4BIO 306 5 But changes in attitudes and relationships and even in the understanding of principles come slowly. On July 15 Ellen White noted in her diary: 4BIO 306 6 Brother Herbert Lacey called and made a short visit. We engaged in profitable conversation. He stated that while in America at Healdsburg, he engaged in Bible studies. After going to Battle Creek, he went deeper into study but did not take Bible studies at all. Here he has lost much, for the most important of all education is to understand what saith the Scriptures--and yet he was ordained for the ministry when he had not fitted himself at all for such a position.... The Word of God is our lesson book, lying at the very foundation of true education. 4BIO 306 7 He is just beginning to understand that he has everything to learn. The Lord gave me a message for him and he says every word of it is truth and he wants to know himself. 4BIO 306 8 May the Lord mold and fashion him. The very first work he needs is thorough conversion. He is ignorant of the Scriptures and the power of God. This is the great mistake that has been made in this young man's education. Oh, that as a teacher in this school, he may be a learner.--Manuscript 174, 1897. 4BIO 307 1 Lillian Lacey fitted into the school program nicely as the teacher handling the fifteen children in what today would be called the grade school. "I understand," wrote Ellen White on June 6, "that the children in the primary division are highly pleased with their teacher."--Letter 140, 1897. S. N. Haskell's Deep Knowledge of God's Word 4BIO 307 2 If Herbert Lacey, trained at Battle Creek College, was deficient in a deep knowledge of the Word of God, Stephen Haskell, somewhat a self-made man, was not. Of this, Ellen White wrote on June 6: 4BIO 307 3 Brother Haskell is the Lord's servant, a man of opportunity. We appreciate his experience, his judgment, his thoughtful care and caution. He is indeed a mighty man in the Scriptures. He opens the Word of God in such a simple manner, making every subject reveal its true importance. He urges home practical godliness.--Ibid. 4BIO 307 4 Nearer the opening of school she wrote of his speaking each morning at six o'clock, leading out in a Bible lesson. 4BIO 307 5 This is free to all, and there is a goodly company out each morning, for it is a blessing to all. This study lasts for one hour. These meetings are intensely interesting. The subject thus far has been the sanctuary question, and we are highly gratified to see the interest manifested. 4BIO 307 6 All are much interested in the way he presents the subject. He speaks in a clear, simple style, and brings in much Scripture to sustain every point. He feels that altogether too little has been said upon this subject, for it is the central pillar that sustains the structure of our position at the present time.--Letter 126, 1897. 4BIO 307 7 Nor did his talented wife, Hettie, a teacher of experience, come far behind. Writing on June 9 to an old friend in New England, Mrs. White mentioned both Haskell and his wife: 4BIO 307 8 Brother and Sister Haskell fill very important places in our school in giving Bible lessons. Sister Haskell is matron, and also teaches a Bible class. Brother Haskell also teaches a Bible class.... His wife is a woman of rare ability as a manager. She takes hold most earnestly, not afraid to put her hand to any work.... We have had most precious instruction from the Word from Brother and Sister Haskell.--Letter 33, 1897. 4BIO 308 1 School was well underway when Professor and Mrs. Hughes arrived in late May. Several weeks later, Ellen White wrote of how well he took hold of the work. As she watched him move into his responsibilities as principal and manager, she wrote on July 4 of the student-principal relationship: "Brother Hughes does not say, 'Go, boys,' but pulls off his coat and says, 'Come, boys.' He works with them. He is the right man for the place. All take hold with a will, cheerfully."--Letter 164, 1897. A Close Look at Ellen White's Participation 4BIO 308 2 Ellen White's diary for the month of July reveals that she was deeply engrossed in the work of the school, its triumphs and its problems. As the pioneer school for the Australasian field, it needed to succeed, to form a pattern that would have wide influence. On Monday, July 5, she reported: 4BIO 308 3 I had a long interview with Brother Martin in regard to many important matters in reference to the school orchard, and my own orchard, and in reference to the best methods so to manage the land that it shall produce sufficient for the consumption of the school and thereby no expenditure of money for fruit and vegetables. We expect good crops this year, and we shall have, we expect, all that the school will demand on their own land and all that our own family will require on our little farm.... Tuesday morning, July 6: 4BIO 308 4 I brought before the students the most important matters in regard to an all-round education. May the Lord bless the effort made to bring before the school the necessity of physical culture combined with the mental taxation. The Lord has pointed out the deficiencies in our ideas, and the true education that is essential in our school here in Cooranbong.... 4BIO 308 5 Thursday, July 8: 4BIO 308 6 I arose at two o'clock a.m. and commenced my writing. My prayer is, O Lord, teach and lead and guide me. Help me to feel my responsibilities in regard to my committed trust.... Quarter before 9:00 a.m. I again visited the school and read to them important matter in regard to the relation of diet and health and morals--words that had been written years ago for the book Christian Temperance. It is just what is needed now for the students in our school. I occupied about fifty-five minutes. Sabbath, July 10: 4BIO 309 1 I spoke to the people.... I felt the deep movings of the Spirit of God upon me. Brother Lacey, a young man, stood up before the people to pray. That act so pained my heart I said, "Brother Lacey, get down upon your knees," which he did. I knew if any human being knew whom he was addressing--the great and holy God, who dwelleth in light inapproachable, before whom angels veil their faces and cry, "Holy, holy, holy"--he would not stand erect before his students and present his petitions to God.--Manuscript 174, 1897. [See Selected Messages 2:311-316, for counsel given in connection with this experience.] 4BIO 309 2 She did not speak at the school every day, but frequently she wrote instruction regarding school matters and often went over to address the faculty and students. There stood out clearly in her mind the contrast between God's ideal in the education of Adventist youth and the training being given in some of the older colleges of the church in America. After the experience in requesting one of the faculty members to kneel while addressing God in the formal Sabbath-morning worship prayer, she wrote: 4BIO 309 3 I feel very sad when I consider that young men come from Battle Creek with a deficient education in spiritual godliness. After devoting years of study in the school at Battle Creek, some have stated they had an education that was of little use to them. I see more and more the folly of five years in succession devoted to the education of any student. Let them learn common hard work, in exercising the muscles and their hands, and let them learn from books that have not one grain of infidelity sprinkled in through their brilliant productions. It is like the sugarcoated pills that are used--a drug to destroy rather than to restore.--Ibid. A Vision Concerning the School 4BIO 310 1 On Tuesday morning, July 13, Ellen White arose early, heavily burdened in heart. The state of things in the school had, a few days before, been presented to her in vision. Things at the school, she was shown, were "not meeting the mind of the Spirit of God. His heart of love is grieved," she stated, and she felt impelled to present a message to the students. She wrote in her diary: 4BIO 310 2 There is a spirit of levity and recklessness that should not be tolerated. There are some who have not stood in the counsel of God, but have by their words and by their attitude given more or less encouragement to the students to suppose they were under too much restraint. I knew from the light given me it was time for me to speak. 4BIO 310 3 I went to the school this morning and found Brother and Sister Hughes and Brother and Sister Haskell counseling together as to what they should do to change the order of things.... The foolish talking, the jesting, the joking, the low, cheap talk, and the unruly spirit were contaminating the youth. I presented to them that both principal and teachers were held responsible, and were under condemnation of God while these things existed. They are to watch for souls as they that must give an account.... 4BIO 310 4 I read before the school that a change must come. No longer should any such deportment be tolerated in the school. After I had read the matter written, there were some testimonies borne by the students, which were to the point.--Ibid. 4BIO 310 5 In her July 12 entry she stated: While we are not to be gloomy, but cheerful and happy, there is to be no silliness, but a sobriety in harmony with our faith. Words and actions form character. Therefore our words should be clean, pure, simple, yet elevated. The gift of speech is a valuable talent, and the Lord has no pleasure in having low, cheap, degrading nonsense which tastes strongly of vice and revelry. No Christian should condescend to imitate and catch such habits from another student. These evil, silly words are discordant notes and contribute to the happiness of no one. They are a detriment to spirituality. The Word of God forbids them.--Ibid. 4BIO 311 1 On July 14, with this experience in mind, she declared: It is often not pleasant to speak the plain words of reproof and counsel; but I dare not hold my peace, lest the ... wrongdoer, not warned, shall go on in heedless indifference until the Lord shall cut him down like a tree that is as a cumberer of the ground.--Ibid. A Call for Sound Financial Policies 4BIO 311 2 A month later, Ellen White had something to say about the tuition rates and balancing the school budget: 4BIO 311 3 There is a very great mistake made in setting the price of tuitions so low. It cannot be thus. It is a wild movement. 4BIO 311 4 If I had known it before the matter had gone out, I would not have consented to have any such prices. I have had the matter presented to me that one cause of the debts accumulated in Battle Creek has been low tuition and rates for rooms and board, and then not proper management to bring the outgoes to harmonize with such prices. 4BIO 311 5 The Lord would have His people act sensibly. They cannot possibly keep from sinking under the outgoing expenditures. When they have tested this way of management long enough to see the outcome, why do they repeat the same thing term after term? You will have less students--that may be and may not be. But whichever way it shall turn, there must be wise managers in every school who understand the practical workings of the expenditures and the income, and the outgoes must harmonize with the income. Therefore, do not dishonor the educational interests with mismanagement. 4BIO 311 6 Let there be careful tact and wisdom in all our school arrangements and place the tuition sufficiently high to make ends meet. The Lord is not glorified by any such unwise managing. If the correct management of the school in setting the tuition at a figure to clear expenses shall bring in less students, then let the risk be run on the safe side, and there will be a better class of students.--Letter 193, 1897. Confronted with the Problem of Association 4BIO 312 1 When Battle Creek College was started, no provision was made for housing the students. They found lodging with families in Battle Creek and made their own boarding arrangements. There were many problems linked with this plan. Later, of course, the need was clearly seen, and provisions were made. On the establishment of Healdsburg College, it was felt that a real advance was made by the erection of a school home. One floor was allotted to the girls and another to the young men. Even this was not without its problems. Now at Cooranbong they were facing the question of association of the students and the housing problem. Ellen White mentioned this in her letter of July 23 to W. C. White. School attendance exceeded their expectations, housing facilities were crowded, and more students were expected. She wrote: 4BIO 312 2 There are now to be about five more students, so there is no more room for an increase until we shall have means to put up buildings. 4BIO 312 3 One thing we are seriously considering, that the building for the boys shall be entirely separate from that of the girls, a distinct building.... I have spoken and read five mornings in succession in the school, and after talking with the whole school, I then took the girls by themselves and talked with them seriously and charged them to keep themselves sacredly to themselves. We would not, could not, allow any courting or forming attachments at the school, girls with young men and young men with girls. This I said before the whole school, and then to the young ladies. I entreated them to be reserved, to be delicate and refined and not to be forward and bold and inviting the attention of young men; [I told them] that they should consider it an honor to cooperate with their teachers and seek to please them in everything.--Letter 193, 1897. 4BIO 312 4 The records indicate that nearly half the student body were 16 years of age or younger. Restraints of a more rigid character were called for than in dealing with a normal college-age group. On another occasion she wrote: 4BIO 312 5 We have labored hard to keep in check everything in the school like favoritism, attachments, and courting. We have told the students that we would not allow the first thread of this to be interwoven with their schoolwork. On this point we are as firm as a rock.--Letter 145, 1897. [See Ellen G. White: The later elmshaven years, pp. 380-382, for Ellen White's approach to this matter when preparing a book manuscript for general use. See also Counsels to Parents, Teachers, and Students, 101.] Factors that Encouraged Ellen White 4BIO 313 1 In the midst of the struggle to make the Avondale school all that God designed it to be, there appeared in an E. G. White letter written July 9, to a friend, some interesting observations: 4BIO 313 2 All the determined opposition that we have met has only strengthened, stablished, and settled me in the belief that this is the location we should occupy. Were it not, Satan would not labor with such intense energy to discourage us, and drive us from the ground. All who truly love God will prove strong enough to stand the strain. Temptations will come to teachers and to students. Will we conquer them, or will we be conquered? 4BIO 313 3 Christ is testing every soul on this ground. He demands loyalty. Who will be true to Him? Who will stand on guard day and night, maintaining a vital connection with God? The underlying principle of heart-life and home-life and church-life is supreme love to God and love to our neighbors.--Letter 77, 1897. 4BIO 313 4 She then spoke of the battles that had had to be fought during the past fifty years and declared that they would have to be fought over and over again. She urged that God's people must stand constantly on guard, and reminded that "it is he that endures to the end that will be saved." The Confession of A. G. Daniells 4BIO 313 5 As workers came to visit the school in progress, they were well pleased. Of one such occasion she wrote: 4BIO 313 6 I am very glad that these brethren came up. All who had not before seen the grounds were delighted with the situation. Elder Daniells was surprised at the improvement that had been made in the buildings and on the land. All were free to acknowledge that this was the place where the school should be located.--Letter 149, 1897. 4BIO 314 1 In connection with this visit, Daniells promised to work for the school with all his power (Letter 140, 1897). But that which brought the greatest satisfaction to Ellen White was what took place a few weeks later as he again visited the school. Of this she wrote on June 24: 4BIO 314 2 Brother Daniells made a most thorough acknowledgment to me. He confessed that he had not helped at all, either by his faith or his influence, but had permitted Willie and me to drag the load uphill. He said he saw that he had been wrong, and he now had to confess that the Lord had been leading step by step, but that he had had no part in it. "I am thoroughly convinced," he said, "that this is the place for our school, and I am going to work with all my heart and strength to advance and build up the school interest, and I may repair, as far as possible, that harm I have done."--Letter 132, 1897. 4BIO 314 3 Elder Daniells has had little faith that a school would ever be in successful operation here, but he has been thoroughly converted on this subject.--Ibid. 4BIO 314 4 As winter gave way to spring and the end of the first school year at Avondale was in sight, Ellen White entertained one growing concern--the need of a house in which to worship God. Could one be built by the close of the school year, now only seven weeks away? Such an accomplishment would crown this year that marked a new start in Christian education. ------------------------Chapter 26--(1897) The New Church Building at Avondale 4BIO 315 1 On Sabbath, January 2, 1897, in the loft above the sawmill, Ellen White spoke to the believers comprising the Cooranbong church. It had become a place for general storage as well as a place for meetings. The audience filled the room, but, she wrote, "It did appear so badly." "There was, well, I need hardly describe it--almost everything but money." She exclaimed, "I am fully decided that we must have a meeting house."--Letter 70, 1897. 4BIO 315 2 With the construction, just before school opened, of the second story over the kitchen and dining hall, a room of limited space became available for meetings, and everyone was thankful for this. But as more students came in and the community grew, this proved to be too limited. 4BIO 315 3 On Wednesday morning, August 11, Baker and Daniells, the presidents of the two leading conferences, were on the campus to counsel with Ellen White and others concerning school matters and the coming camp meetings. Word had just been received at Cooranbong of the discovery of an accounting error in Melbourne. Eleven hundred pounds on deposit for the school had been lost track of--six hundred from the Wessels family and five hundred from the General Conference (Letter 177, 1897)--but was now available. Construction of a dormitory for the men could now be undertaken, and £100 was allotted toward a church building. In reporting the interview, Ellen White wrote: "We feel the need of a church very much."--Manuscript 175, 1897. 4BIO 315 4 Friday morning, August 13, Daniells and Baker again met with Ellen White. The subject was "ways and means--how to build the meetinghouse" (Ibid.). A few days later she wrote of it: 4BIO 316 1 We took matters up quite fully, and decided that a meetinghouse must be built. We decided to start the work at once, and then in a few weeks we would have a place of worship.--Letter 90, 1897. 4BIO 316 2 She saw that the faith of the brethren was limited. They felt they should build small, to accommodate possibly two hundred. Ellen White was for a larger building, one that would seat three hundred, but she held back. She was so happy that the brethren sensed fully the need and were willing to venture that she, as she said, "was glad to carry these brethren with us in this," feeling that in time "additional light would be given." 4BIO 316 3 Then that Friday afternoon mail brought a pleasant surprise that to Ellen White was an omen of God's favor: a letter from the Harmon Lindsay family in Africa, accompanied by a draft for £100. Ellen White in her thank-you letter wrote: 4BIO 316 4 When your draft came, we felt to praise the Lord, who had put it into your hearts to give of your means to help in building a house for the Lord, that His people might worship Him decently and in order.... We had decided to make a beginning with the £100 [on hand], knowing that the Lord would not leave us without means to complete the house.--Ibid. 4BIO 316 5 Sabbath, Daniells took the morning worship service and spoke to 175 people who crowded into the upstairs temporary chapel. Ellen White rejoiced that they could now see their way and would soon have a simple, neat chapel erected (Manuscript 175, 1897). Daniells and Baker left Sunday morning, but the church project was not forgotten. On Monday morning Ellen White was requested to join others in considering where the meetinghouse should be erected. She wrote: 4BIO 316 6 There is a beautiful spot of land, forming a gentle rise, at a little distance from the main road. I remembered distinctly seeing this spot of land when we first visited this place in 1894.... We remarked upon this spot, and admired it. It is not thickly timbered, and there is no underbrush.... 4BIO 317 1 We were impressed that this was the place on which to erect the church. We saw no valid reason why this building should not be on the very best location that the land afforded.--Letter 90, 1897. 4BIO 317 2 On Monday evening Ellen White conversed with Metcalfe Hare concerning the proposed church, but found him less enthusiastic than was she and others. As they parted she told him, "We will not hasten the building of the meetinghouse." But this decision was short-lived. Writing to Hare the next day, she told of a change in her position: 4BIO 317 3 Last night has changed my ideas materially.... I received instruction to speak to the people, and tell them that we are not to leave the house of the Lord until the last consideration.... I was instructed that our place of worship should be of easy access, and that the most precious portion of the land should be selected as a place on which to build for God. 4BIO 317 4 The question was asked, "Have you shown proper respect for the Master? Have you shown the eloquence of true politeness toward God? ... You cannot worship God in a correct manner where you are now. You cannot bow before Him in a suitable position. Build a house for God without delay. Secure the most favorable location. Prepare seats that will be proper for a house of God."--Letter 56, 1897. The Hastening Pace 4BIO 317 5 On Wednesday, August 18, Ellen White noted in her diary: In the afternoon we visited Brother Hare and we came to an understanding upon some points in regard to building a church without delay. We cannot see the necessity or the least excuse for delay. When reproof comes that we have been negligent in regard to building a house for the Lord that we can dedicate to Him, we will feel clearly that we have not acted our part.--Manuscript 175, 1897. 4BIO 317 6 Things were now beginning to move. On Thursday, August 19, Ellen White told of developments: 4BIO 317 7 Sara and I visited Brother Haskell and had a profitable talk with him in regard to the meetinghouse--plans for the size of the building, and the preparing of material. Sara and I rode again to the site which we thought the best place for the meetinghouse. Certainly it is the most beautiful spot upon the whole grounds. We cannot see where there can be a spot that will have greater advantages.... We will honor God in preparing a place where He can meet with His people who love God and keep His commandments.--Ibid. 4BIO 318 1 Friday morning Elder Haskell came to Sunnyside and had breakfast with the family, and there were further discussions of plans for the new church. Then he, Ellen White, and Sara rode to the school grounds to select the precise site for the church. They could see that they must have more than just one of the lots available, and talked of four or five. "Work will commence on Sunday morning, August 22," she noted in her diary.--Ibid. 4BIO 318 2 Ellen White spoke at the worship service on Sabbath morning. She had no difficulty in selecting a text for the sermon, and read from Haggai 1:14 and 2:4, the call for God's people of old for the building of a house of worship. This had been urged upon her mind. She reported the matter in this way: 4BIO 318 3 I bore a clear and decided testimony, and appealed to all to rise up and build a house for the Lord. Elder Haskell spoke to the point, and we know the people felt indeed in earnest in the matter to do all they could.--Ibid. 4BIO 318 4 There was need for haste, for they wanted to dedicate the building not later than the close of school. A meeting was called for on Sunday evening to consider the plans for building. Sunday morning Elder Haskell was again at the White home, coming before breakfast. After breakfast there was further discussion regarding the erection of the church "now, without delay," Ellen White wrote, underlining the words in her diary. They talked of carpenters, and she proposed that they visit Brother Hardy, a skillful workman and a good manager. They could also draw in Fred Lamplough, another master workman. It was raining, but they started by carriage through the woods to the Hardy home. Ellen White reported: 4BIO 318 5 He was at home and we laid the rough sketch before him, and he thought the dimensions proportionate. We advised with him, and he decided to stand with Fred Lamplough as directors over a large number of hands.--Ibid. 4BIO 319 1 That Sunday evening as the church family met, it was to study the proposition that they build a church, and build it "without delay." Haskell and Lamplough reported to Ellen White on Monday morning that it was "a very stirring meeting." When a show of hands was called for, all present, except Metcalfe Hare and C. B. Hughes, voted in favor of proceeding at once. Commented Ellen White in her diary, "I was sorry in my heart that these men did not unite with those who were in favor. May the Lord help us and open ways before us and strengthen the purpose of everyone to 'arise and build.'" 4BIO 319 2 Tuesday, August 24, Haskell and Lamplough went to Sydney to purchase lumber; Hare came over to Sunnyside to converse with Ellen White in reference to the building of the chapel. "We talked about one hour," Ellen White noted, and continued, "We hope that our words and ideas were not materially apart, but in harmony generally."--Ibid. At family worship that evening Ellen White prayed "most earnestly" for the "Lord to manifest unto us His mercy and His will." A voice spoke to her, "Tell the people, 'Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.'"--Letter 177a, 1897. A little later that night, as she slept, instruction came to her. Vision Concerning Size of the Building 4BIO 319 3 Last night, August 23, I seemed in a vision of the night to be in Ashfield. Several of our brethren were present. I said to Elder Haskell, "This church will answer for this place, but the church at Cooranbong must be larger in width and longer than this building. It must be larger than you have estimated, and should seat four hundred people." 4BIO 319 4 Then I saw papers where the length and breadth were marked out and the figures given. I had thought thirty-two by fifty was not enough, and we were saying it must be lengthened. Then the width of the Ashfield church was given, and the width of the chapel, which was wider than the Ashfield church, and after consideration the chapel was enlarged, and as the size was stated in figures, all seemed to be pleased with width and length.--Manuscript 175, 1897. 4BIO 320 1 Wednesday morning, August 25, Haskell called on Ellen White to report a very successful buying trip to Sydney; materials had been secured at lower figures than anticipated. Later in the day, sample seats were displayed at the school, and Ellen White was invited to participate in the decision of the type to be ordered. Four experienced carpenters were employed at six shillings per day, and some would make a donation of half their wages. 4BIO 320 2 Ellen White's letters and diary entries through the next month provide almost a day-by-day account of the work on the church building and of God's special providences. Interestingly enough, hers were not on-site observations, for Ellen White decided it would be best to keep away as the work progressed. "I felt," she wrote, "that the building was under the especial supervision of God; and it was so, the circumstances had been arranged by the Lord, without any of our wisdom."--Letter 162, 1897. So what she wrote of the work was based on reports brought to her by Sara and the Haskells. 4BIO 320 3 She wrote: The workmen have put heart, cheerfulness, willingness, into the work. They have expressed that they felt the angels of God were round about them.... We had stated seven weeks to complete the building. Ten days--lumber did not come. If we had had the lumber, it would have been done before the seven specified weeks.--Letter 162, 1897. 4BIO 320 4 "We know," she wrote, "that the angels of God were with the workers. When anything came up that was perplexing to the workmen, Elder Haskell was on hand to encourage them. He would say, 'Let us have a season of prayer'; and the presence and blessing of God came upon them. Their hearts were subdued and softened with the dew of Heaven's grace. I never saw a building where we had greater evidence that the Lord managed the matter as in this."--Letter 91, 1897. The New Church Is Dedicated 4BIO 320 5 Ellen White was to speak in the chapel at the school on Sabbath afternoon, the day before the dedication service. There were many visitors at Cooranbong, for the church dedication and for the closing exercises of the school on Sunday evening. The school chapel was totally inadequate, and so her meeting was held in the new church--the very first. Sunday, October 17, was a beautiful day, and in the afternoon all gathered in the church for the service of dedication. Ellen White describes it: 4BIO 321 1 Every seat was occupied, and some were standing at the door. Between two and three hundred were present. Quite a number came from Melbourne and also from Sydney, and from the neighborhood, far and nigh. 4BIO 321 2 Elder Haskell gave the dedicatory discourse. Seated on the platform where the pulpit stands were Elder Daniells, Farnsworth, Haskell, Hughes, Wilson, Robinson, and your mother, whom they insisted should make the dedicatory prayer. Herbert Lacey conducted the singing, and everything passed off in the very best order. We felt indeed that the Lord Jesus was in our midst as we presented our chapel to God and supplicated that His blessing should constantly rest upon it. 4BIO 321 3 And we have not heard one word of criticism. All are surprised at such a house built in so short a time, and so nice and tasty and presentable.--Letter 162, 1897. 4BIO 321 4 The Bible Echo, in reporting the dedication, described the building as situated on the school land near the Maitland Road and three quarters of a mile from the school buildings, built of wood, well constructed, neatly painted, and presenting a very nice appearance. 4BIO 321 5 The land for the church was donated by the school. The building itself cost only about £550 and is capable of accommodating 450 persons. And one of the best features connected with the whole enterprise is that it was dedicated free from debt, every penny's expense having been provided for beforehand. So there was no collection called for on this occasion to clear the church from debt.--The Bible Echo, November 8, 1897. 4BIO 321 6 One feature of the developing enterprises at Cooranbong was the determination to avoid debt, even though the work was at times slowed, and all concerned had to sacrifice and deprive themselves of ordinary comforts and needs. Earlier in the year Ellen White had commented: 4BIO 322 1 There is no necessity for our meetinghouses to continue year after year in debt. If every member of the church will do his duty, practicing self-denial and self-sacrifice for the Lord Jesus, whose purchased possession he is, that His church may be free from debt, he will do honor to God.--Letter 52, 1897. 4BIO 322 2 The last paragraph of the November 8 Bible Echo report of the dedication significantly declares: 4BIO 322 3 In conclusion, it should be stated that the erection of this building at this early stage of the school enterprise is mainly due to the faith and energy of Pastor S. N. Haskell and Mrs. E. G. White, and the rich blessings of God on their efforts. But for them, the building would perhaps not have been built for some time yet. With but £100 in sight, they moved out by faith and began to build, and the results are as already stated. 4BIO 322 4 But of special significance to Ellen White was the fact that in this new start in Christian education, not only was it a success, but was, as she observed, "the best school in every respect that we have ever seen, outside our people, or among Seventh-day Adventists."--Letter 101, 1897. And: 4BIO 322 5 Twenty of the students have been baptized, and some came to the school who had not an experimental knowledge of what it means to be Christians; but not one student leaves the school but gives evidence of now knowing what it means to be children of God.--Letter 162, 1897. ------------------------Chapter 27--(1897) Sunnyside and Beyond--1897 4BIO 323 1 While the physical development of the Avondale school drew heavily on Ellen White's time and strength through much of the year 1897, she was also involved in the home activities, in an outreach in coming to the aid of needy families in the community, and, of course, deeply engrossed in discharging her responsibilities as the messenger of the Lord. There was her writing for publication, and she was producing an almost constant stream of letters, many bearing messages of counsel or reproof. 4BIO 323 2 As noted earlier, W. C. White was in the United States on a tour of activity that, as it worked out, kept him from home until late October. We have noted that as the year 1897 opened, his wife, May, with the four children, Ella, Mabel, and the 8-month-old twins, had just moved from the convent where they had lived for some months, to Sunnyside, and were occupying the little "house" at the rear--the two-room washhouse and woodshed where the twins were born. It was not large enough; Ellen White's proposal to build on a kitchen and veranda turned out unfeasible, and several alternatives were considered. It was hoped that W. C. White could sell his Battle Creek home and build a cottage across the road from Sunnyside. Grandma and the Twins 4BIO 323 3 "Grandma White" doted a bit over the twins. "They both know me," she wrote to their father in mid-January, "and laugh and crow as soon as I come in sight. I take one, and the other will work his arms and make every maneuver to have me take him, too. But one, you know, is an armful. It is a treat to me to see and tend the little ones whenever I can."--Letter 169, 1897. 4BIO 324 1 In mid-March she wrote to Willie, "Both are very spry at creeping, something you, their father, never did do."--Letter 189, 1897. And three months later she reported that they were "trotting around now" (Letter 138, 1897). They were delighted when grandmother would take them for a ride in her carriage. She wrote of this to Edson on July 4--midwinter for Australia: 4BIO 324 2 Willie's family are all well. The boys are healthy, rosy-cheeked, rollicking little fellows. When Sara and I go to Morisset, four miles and a half, or to Cooranbong, one mile and a half, or to Dora Creek, three miles, we manage to tuck in the children and give May a little resting spell.... Having to manage the two, she cannot do much else. 4BIO 324 3 The lads have learned when the horse comes to the piazza, they will both run to grandma, their two pairs of little arms stretched out, saying, "Gegee, Gegee." This is about all the words they speak. They are in such ecstasies over getting a chance to ride that I have not the heart to say, No. So they bundle in with their little red coats and white plush caps. We are all caught in the mistake of not distinguishing them one from the other.... 4BIO 324 4 They have been good-natured and not troublesome, but now they are so lively we will have to watch them. They have lived very much in the open air, and can scarcely be content indoors. Their great delight is in being on the ground.... 4BIO 324 5 Willie has been having a one-story cottage built. We have arranged that the piazzas shall be eight feet wide and on two sides of the house. The railing is made so that there is not a possibility of their getting out or falling over, and there is a gate that will have a spring catch which will keep them corralled, so the young White colts will not be straying out in the woods like lost sheep.--Letter 164, 1897. The Building of Willie's House 4BIO 324 6 The building of the cottage for Willie's family was, of course, being done in his absence. Ellen White and Sara McEnterfer supervised the work. To Willie she wrote on June 10: 4BIO 325 1 We have gone ahead to build your house, and if anyone wants to grumble, you will be out of it altogether. Those who are now on the ground will take the blame. But I meant that everything should be done that could be done, in a plain, wholesome way, for your family. The house may look unnecessarily large, but I have looked it over and over, and could not bring my mind to diminish one foot in any direction. I have never been required before to do so much thinking and planning in so many lines, especially in reference to this house. I want your house to be a comfortable home, and there is not a thing I would detach from the building.--Letter 138, 1897. 4BIO 325 2 Writing to Edson and Emma of some of the problems she was confronted with, she mentioned the expense of building in Australia: 4BIO 325 3 It costs just about double to build a house here, and takes three times as long as to build a house in America. Before the weather boards can be nailed on the house, every one has to be bored with a gimlet to put the nails through the wood, it is so hard. The wrought-iron nails will double up if this is not done. So you see everything takes longer and lumber is more expensive. Then here our boards for floor come from Oregon, America. All the lumber here will shrink very much. The buildings which should not cost in America over £100 cannot be built here for less than £200. This makes all meetinghouses and all dwelling houses cost much more than in America.--Letter 164, 1897. The Missionary Outreach 4BIO 325 4 "We have located here on missionary soil," wrote Ellen White on June 9, "and we design to teach the people all round us how to cultivate the land. They are all poor because they have left their land uncultivated. We are experimenting, and showing them what can be done in fruit-raising and gardening."--Letter 33, 1897. They tried also to set a good example in animal husbandry. Their animals were well fed and well cared for. The white cow that recently had given birth to a heifer calf, which they were raising, was giving twenty-two quarts of milk a day, and the nearly dry red cow, four quarts. Both Ellen White's large family of workers and guests, and W. C. White's family, were supplied abundantly with milk (Letter 141, 1897). 4BIO 326 1 In the economically depressed times, Ellen White continued to help needy families. Of this she wrote on February 10: 4BIO 326 2 We have a supply of poor families that must be kindly cared for and helped to help themselves. We have these poor as a legacy from God to us. Inasmuch as ye do this to one of the least of these, my brethren, ye do it unto Me. Then we will work on, doing our level best to alleviate the care of the poor, helping them when we can and strengthening them all we can in correct methods.--Letter 187, 1897. 4BIO 326 3 Her home and office helpers also participated. She gave a report of this on June 9: 4BIO 326 4 Last evening we had a Dorcas Society in our home, and my workers who help in the preparation of my articles and for the papers, and do the cooking and sewing, five of them, sat up until midnight, cutting out clothing. They made three pairs of pants for the children of one family. Two sewing machines were running until midnight. I think there was never a happier set of workers than were these girls last evening.--Letter 113, 1897. The Literary Work 4BIO 326 5 The day-by-day entries in Ellen White's diary tell of the relentless demands of her literary work. As the reader has often noted, this usually began in the early hours of the day. In one entry she explains: 4BIO 326 6 The morning hours, from 3:00 A.M. until 7:00 A.M., are my best hours to write, for then I am not broken in upon and obliged to give my time to advise with my brethren and counsel with them.--Manuscript 175, 1897. 4BIO 326 7 But beyond the writing, she needed to give diligent attention to the proofreading of materials copied. "I have been awakened at half past 3:00 A.M.... I see I have several articles put under my door to read this morning, to see if all is correct."--Ibid. In a letter to G. A. Irwin, newly elected president of the General Conference, she disclosed in her appeal for more literary help something of the way she worked: 4BIO 327 1 I have a very large amount of matter which I desire to have come before the people, but I have no one to consider these matters with me. If I could have Sister Peck and Willie, I could get off many important things much more perfectly. I ought to have someone to whom I can read every article before sending it to the mail. This always helps the writer, for the helper often discerns more clearly what is wanted, and the slight changes that should be made. It is an important matter to keep in its simplicity all that matter that I write. I am sure my two editors endeavor to preserve my words, not supplying their own in place of them.--Letter 76, 1897. 4BIO 327 2 Shortly before this, the General Conference had officially released W. C. White from administrative duties in Australia so that he might give more of his time to his mother's literary work, but he was still in America performing errands for the Australasian Union Conference. A few months later, Sarah Peck was released from teaching in South Africa to join Ellen White's staff. Sara McEnterfer--Community Nurse 4BIO 327 3 It was not too long after Sara McEnterfer, a graduate nurse from Battle Creek, rejoined Ellen White's staff until she was involved in caring for the sick and injured in the community for some miles around. The nearest physician was twenty miles distant, and charged £5 to make a visit. 4BIO 327 4 On Friday, July 23, a young man named Cloutsen came running to the house all the way from Dora Creek to report that a young man there was very sick with inflammation of the lungs and would die unless he had help. 4BIO 327 5 Wrote Ellen White: The family is large and they are not poor, but most bitterly opposed to Seventh-day Adventists. The father of this large family will not allow one of our faith to step foot on or across his premises. We thought this might be an opportunity to break down this prejudice. Sara and May White went as soon as they could gather up articles to take with them to help the sick man. They found him with his eyes glazed; he was unconscious.... The room was full of his parents and brothers and sisters. There were no windows open--not a crack of air for ventilating the room. 4BIO 328 1 Sara took charge at once, told them that they were killing him, that the lungs must have food--good, pure air. All must leave the room but those required to wait on him. She examined the house and told them he must be moved into the sitting room. First, she directed that his bowels, which were burning hot, be relieved by an enema, administered by two brethren who were present. Then a cot was brought in, and Sara made it up. Then, all unconscious of everything, he was moved by four men onto the cot, and plenty of air was given him. He fell asleep for the first time since Monday. After remaining until the afternoon was nearly gone, Sara and May returned.--Manuscript 174, 1897. 4BIO 328 2 But the good work started by Sara was cut short. A physician who had been sent for before Sara was called, and who had waited on the young man earlier in the week, came belatedly on Friday evening. He was surprised to find the young man had made a change for the better and was rational. When told what treatment the patient had received, the doctor said it could not be bettered, declared the young man free from fever, and left word to give him a drop or two of liquor if he had sinking spells. When William Cloutsen came in a bit later, he found a blazing fire in the room and the windows all closed. He put the fire out, threw the wood out of doors, opened the windows, and bathed the patient's face and head. 4BIO 328 3 "You are a good fellow, Billy Cloutsen," the patient said. "You know what to do for a fellow. I feel better."--Ibid. 4BIO 328 4 The father and brothers were drinking rum when Cloutsen left, and proposed giving some to the sick man. 4BIO 328 5 "Don't give him a drop. If you do, it will kill him," Cloutsen admonished. 4BIO 328 6 They said they would not give him any. His brothers told Cloutsen that he was the only member of the family who would not drink--"He would never touch it." But after Cloutsen left, they thought he was weakening and gave him liquor. When Cloutsen called in the morning, he found the young man was dead. "You gave him liquor," he charged. 4BIO 329 1 The family admitted they had, and in doing so were responsible for the death of the son. Numerous Other Cases 4BIO 329 2 But other cases had a much happier ending. Many times it was children who were involved in accidents of one kind or another. Sometimes the patient would be brought to Ellen White's or W. C. White's home and nursed back to health. 4BIO 329 3 A few excerpts from her diary through the early part of September, 1897, yield a picture of this work of community ministry: Wednesday, September 1: 4BIO 329 4 While I was reading the mail, a woman from Dora Creek came up with her baby for instruction on what to do for the child. Thursday, September 2: 4BIO 329 5 We went to see the child that was brought to our house yesterday that was sick. Sara prescribed for her, and the mother followed the prescription. We learned today the child was relieved.... 4BIO 329 6 The father of the first child that had appealed for help asked me if we did not receive pay for our trouble. We told him no, we did not do the work for pay, only to relieve suffering humanity as Christ did when He was in our world. They seemed very thankful. 4BIO 329 7 As soon as this case was off our hands and we were nearly home, we learned a messenger had come for Sara to see if she could come to see a suffering boy who had stepped in a hole where there was a broken bottle, and had cut his foot fearfully. She went in the house for flannel fomentation cloths, Vaseline, and several necessary articles with which to work, turned her horse, and was away again. She found a very aggravated case. It had been hurt two weeks, was fearfully cut, and proud flesh was revealed. Friday, September 3: 4BIO 329 8 Sara visited the afflicted sick boy whose foot and ankle were so badly mangled. She found the poor suffering one weary and distressed.... He was crying, "Oh, she does not come; she will not come today. Oh, I want her to come. Oh, what will I do?" She opened the door, and he was pleased. She remained with him until noon, ministering to that suffering foot. The blood poisoning must not be allowed to advance. She left him quietly sleeping.... 4BIO 330 1 She went again in the evening. I told her to take the child and bring him to our home. We would treat him under better circumstances. In case of necessity our house shall be used as a hospital. Sabbath, September 4. (written after the Sabbath): 4BIO 330 2 This morning we did such kind of work as Christ would have done had He been in our world. We harnessed our team, and Sara went to visit the suffering boy with the cut foot. She took the mother and the boy to Mrs. May White's, my daughter-in-law's, close by our own house. The boy enjoyed the pure air and the ride in the easy phaeton. Then Sara had the conveniences to dress the afflicted limb. 4BIO 330 3 She greatly feared at first that he would lose his limb, but by working with it twice a day for hours with hot compresses, the pain was removed, and the poor little sufferer, who had not slept day or night, fell into slumber, saying, to Sara's words "Now try to go to sleep," "I can't sleep, I can't sleep, I can't sleep, I can't sleep," until he was fast asleep.--Manuscript 176, 1897. 4BIO 330 4 Two days later Ellen White reported that he was recovering. Early Wednesday morning Sara was called to the home of Iram James, Ellen White's farmer, to attend his wife, who gave birth to a son. It was an easy delivery, and the family now consisted of two boys and four girls. 4BIO 330 5 After effectively treating the badly cut foot for ten or twelve days, Sara allowed the boy to return home, with the understanding that she would go see him once a day as long as it was necessary. 4BIO 330 6 A pattern was being established, and much of Sara's time was given to serve as a "community nurse." In time, a hospital was built on the grounds of the Avondale school. Were the full story of this phase of ministry fully told, it would fill several chapters. In 1958, when the author spent a few weeks teaching at Avondale College, he was told of the long-lasting influence of such ministry. 4BIO 331 1 Many years after the college was built and following World War II, it was necessary to provide some new buildings for the school, but building materials were still in very short supply, and of necessity imported. It was anticipated that the best that could be done in securing them would be to get a little here and a little there, from different suppliers. At the first firm called on in Newcastle, they found the proprietor to be an elderly gentleman who listened interestedly to their request for help in securing materials for Avondale College. In essence, he replied: 4BIO 331 2 Yes, Avondale College at Cooranbong. I grew up as a boy within a few miles of the school. And there was a Mrs. White who lived there. If there was anyone in need, or anyone sick in the community, she was there to give help. Her nurse would travel for miles to treat a sick child, or anyone suffering. I shall never forget what Mrs. White did for us in those days. Gentlemen, I will see that you get all the materials you need. You need go no further.--As told to the author. 4BIO 331 3 The school representatives returned home with light hearts, and the buildings went up. The unselfish ministry of a little woman and her nurse fifty years earlier had not been forgotten, and unexpectedly yielded gratifying returns. Invitation to John J. Wessels 4BIO 331 4 In the autumn of 1897 Ellen White wrote to John Wessels in South Africa, inviting him to come to Australia to lead out in building and managing a sanitarium that could be provided with his own money. He had suggested to the president of the General Conference that he was "going to some place to build a sanitarium," and both Elder Olsen and Dr. Kellogg had suggested to Ellen White that she urge Wessels to help out in Australia. She reminded him of the generous contributions that had already been made by members of the Wessels family to Australia, and she told of the needs. Then in a way quite unique to one who so often wrote of the direct biddings of the Lord, she stated: 4BIO 331 5 I have not been given the message "Send for Brother John Wessels to come to Australia." No; therefore, I do not say, "I know that this is the place for you." But it is my privilege to express my wishes, even though I say, "I speak not by commandment." But I do not want you to come because of any persuasion of mine. I want you to seek the Lord most earnestly, and then follow where He shall lead you. I want you to come when God says, "Come," not one moment before. 4BIO 332 1 Nevertheless, it is my privilege to present the wants of the work of God in Australia. Australia is not my country, only as it is the Lord's province. The country is God's. The people are His. A work is to be done here, and if you are not the one to do it, I shall feel perfectly resigned to hear that you have gone to some other locality.--Letter 129, 1897. 4BIO 332 2 While she had her own personal convictions and desires, Ellen White was careful not to set before people, as a message from God, that which did not have its source in the visions given her. 4BIO 332 3 Wessels did not at the time choose to respond to this invitation, but in 1899 he was there, and in later years managed two sanitariums in California. Counsel on Dress 4BIO 332 4 That winter Ellen White received urgent letters from two leaders in educational institutions in the United States, Joseph Haughey, principal of South Lancaster Academy, and E. A. Sutherland, president of Battle Creek College. They were confronted with the work of a Mrs. Porter, a self-styled prophetess who, in her profession to believe the testimonies, was urging that Seventh-day Adventist women return to the "reform dress" of the 1860s. Haughey's wife was about convinced this was the course to follow, and he wrote in the hope that God would reveal to them what they should do (Joseph Haughey to EGW, May 2, 1897). 4BIO 332 5 As the matter was also urged on Professor Sutherland in Battle Creek, he persuaded those interested to wait until word could come from Ellen White on the matter. He could see that if such were pressed, it could cause "quite a disturbance to the church," for, as he wrote Ellen White on May 12, "there are many good sisters here who would put the dress on cheerfully and wear it if the time has come to put it on." While he did not believe in carrying everything to Ellen White that came up, he did feel the need of counsel in this. He urged a reply at her earliest convenience. 4BIO 333 1 Ellen White responded: In answer to the questions that have recently come to me in regard to resuming the reform dress, I would say that those who have been agitating this subject may be assured that they have not been inspired by the Spirit of God. The Lord has not indicated that it is the duty of our sisters to go back to the reform dress.... 4BIO 333 2 The dress question is not to be our present truth.... I beg of our people to walk carefully and circumspectly before God. Follow the customs in dress so far as they conform to health principles. Let our sisters dress plainly, as many do, having the dress of good, durable material, appropriate for this age, and let not the dress question fill the mind. Our sisters should dress with simplicity. They should clothe themselves in modest apparel, with shamefacedness and sobriety. Give to the world a living illustration of the inward adorning of the grace of God.--Manuscript 167, 1897. 4BIO 333 3 The communication with its balanced message is found in full as the appendix to the book The Story of Our Health Message. 4BIO 333 4 Whether by mail or to those who came to her home for counsel, she was ever ready to endeavor to present that which would give safe guidance. On Monday, October 4, after writing on the life of Christ in the early hours of the day and writing some letters, she laid aside her pen for "an interview or visit with Elder Haskell" about the church edifice that was under construction at Cooranbong. As they talked, she picked up her sewing. She wrote: 4BIO 333 5 I had an interview or visit with Elder Haskell. Read to him writings in regard to Haggai--"Arise," et cetera--and about allowing debts to remain on the church buildings.... While conversing with Elder Haskell, finished the babies' dresses.--Manuscript 177, 1897. 4BIO 333 6 Ellen White was a homemaker at heart. ------------------------Chapter 28--(1897) The Stanmore Camp Meeting and the Health-Food Business 4BIO 334 1 In early August, 1897, A. G. Daniells and W. L. H. Baker, presidents of the two principal conferences in Australia, [Note: When the general conference at its 1897 session released W. C. White from administrative responsibilities to enable him to give more assistance to his mother in her literary work, A. G. Daniells was appointed in his place to the presidency of the australasian union conference. Daniells continued to serve as president of the Australian Conference, with headquarters in melbourne. Baker was president of the New South Wales Conference.] had gone up to Cooranbong to counsel with Ellen White and others there regarding the two camp meetings to be held in the early summer. The first was to be held in a suburb of Sydney, October 21 to November 1 (The Bible Echo, October 4, 1897), and the second in a suburb of Melbourne, November 18 to December 5 (Ibid., December 13, 1897). Ellen White was requested to attend both, and she planned to do so, particularly the meeting in Sydney. On receiving a letter from Daniells suggesting that a company of workers should be put in Sydney some weeks in advance of the camp meeting to work up an interest, Baker wrote to Ellen White seeking advice. He enclosed a copy of Daniells' letter. 4BIO 334 2 "That night," she wrote, "after receiving Brother Baker's letter, enclosing a copy of the letter from Brother Daniells, the Lord gave me light": 4BIO 334 3 I saw that it was not the best thing to do to make our plans known and advertise the meetings to be held, for in doing this we would prepare the ministers of the churches to arm themselves with all their implements of warfare, and by their falsehoods in their publications make the people bitter opponents to the truth. 4BIO 335 1 I was shown that the best plan on this occasion was to come on the people as a surprise, and let them have an opportunity to hear for themselves before the ministers of all denominations should rally their forces to misinterpret our work and pour in their false reports..... The light given was, When the seed of truth has been sown in the hearts of the people by the laborers at the camp meeting, then those who remain to follow up the work will, through the Spirit's power, be prepared to ripen off the work and gather in the harvest.--Letter 37, 1897. 4BIO 335 2 Immediately Ellen White addressed a letter to "Dear Brethren," bearing the date of August 27, 1897. It opened, "I must place before you ideas that I cannot withhold. Is it at this time best to let everyone possible know that there is to be a camp meeting held by Seventh-day Adventists? ... Will it not rather be best to set up the tents, and then let the people know, after the meeting has commenced doing the work of advertising? In spreading the intelligence of a Seventh-day Adventist camp meeting, are we not furnishing ammunition to our foes?" She added: 4BIO 335 3 After an interest has been created by the camp meeting, then is the time that a special work should be done in following up the interest created. The greatest secrecy is needed in some cases, lest there be created an intense opposition that will prevent the people from coming to the meeting to hear for themselves.... 4BIO 335 4 If a camp meeting can be started to break in upon the community unexpectedly, the opposing elements will not be aroused with an intensity moved by Satan's agencies to hold the people in error and darkness. The warning must be given, but let us give as little chance as possible for Satan to work, by moving cautiously and making no stir before. Let all the effort possible be put forth after the meeting closes.--Letter 13, 1897. 4BIO 335 5 The suburb of Stanmore was chosen for the meeting. Ellen White described it: 4BIO 335 6 Stanmore is only a few stations from Sydney. It is a thickly settled suburb, and is a very popular place. Here we found a most beautiful, grassy plot of ground, so thickly carpeted with grass that we needed no board floors.--Letter 136, 1897. 4BIO 336 1 Just before the meeting opened, Ellen White sent her entire staff, except Marian Davis, who would not leave her work on The Desire of Ages, to the camp meeting. She followed the next day. W. C. White's entire family also went, not only for the camp meeting but to meet W. C. White, who arrived in Sydney from America the day before the meeting opened. 4BIO 336 2 The village of tents, speedily erected, surprised the inhabitants of Stanmore. At the last moment small notices were distributed by diligent workers. Eagerly the workers and campers awaited the hour for the first meeting, Thursday evening. Then the people began to pour onto the grounds. The big tent was crowded, and Ellen White, in a letter to Edson, reported: 4BIO 336 3 A wall of people several feet deep stood around the tent. Elder Daniells spoke with excellent freedom. Friday morning there was an early meeting at six o'clock, and a good representation of our people was present.... The meetings have opened well.--Letter 148, 1897. 4BIO 336 4 With this propitious opening, the meeting moved along well. The big tent was crowded, and people stood outside in the afternoons and evenings. Ellen White's first meeting came Sabbath afternoon. Through the ten-day meeting she spoke six times to the large assembly and five times at smaller meetings of church members and workers. 4BIO 336 5 But to the Whites, a high point was the reunion of the W. C. White family after a separation of ten months. "The twins soon became acquainted with their father. May feels very well indeed over the arrival of her husband. She has behaved excellently."--Ibid. 4BIO 336 6 As to the accelerating interest in the meetings, which continued over two Sabbaths, she wrote to a friend in America: 4BIO 336 7 I spoke Sabbath, Sunday, and Wednesday afternoons. At each meeting the large tent was crowded. To the very last of the meeting there was no falling off in numbers. On Sunday, in order that the crowd might be seated, the children were called into a forty-foot tent to a meeting of their own. Then our own people were invited to give the outside people room. I believe the angels of God were upon the ground.--Letter 136, 1897. 4BIO 337 1 The light given her concerning advertising the camp meeting, she said, "has been followed to the letter" (Letter 148, 1897). The Crucial Friday-Morning Workers' Meeting 4BIO 337 2 There was one special meeting that was particularly trying to Ellen White. That was the October 29, Friday-morning meeting with all the ministers and leading workers in the reception tent. With her special insights into situations, which gave her glimpses of the soul experiences of individuals, she had called this meeting. She saw a repetition of some of the situations that she had dealt with at the Ashfield camp meeting in 1894, "which will, if known," she stated, "help some to take heed to be very careful in their words and in their deportment." Her diary carried the record: 4BIO 337 3 We met at half past five, and I read many pages of that which the Lord had presented to us at that camp meeting. Then I bore a very plain testimony to correct existing evils that would lead to serious consequences. Confessions were made, and all seemed to feel that the Spirit of God had appealed to them in the testimony given. 4BIO 337 4 Elder Daniells expressed himself as greatly relieved, and all who spoke seemed to feel it was a real blessing to have their mistakes and dangers laid open before them. 4BIO 337 5 She noted further in her diary, "This duty was done at great cost to myself. I returned to my room and for some hours my heartache was so intense it seemed to me I could not live. But the Lord mercifully gave me rest and relief in my efforts to lay my burden upon Him. I was afflicted with physical suffering throughout the day." 4BIO 337 6 She was to speak in the big tent Sabbath afternoon. But she would not speak of her feeling of helplessness lest the adversary, who cannot read man's thoughts, should take advantage of her depression. Her diary continued: 4BIO 337 7 Oh, how helpless I felt, how utterly weak, compassed with infirmities, yet not daring to express unbelief by drawing back. I could only say over and over again, "Without Thee, My Saviour, I can do nothing. Become my Strength. I may venture only because Thou hast promised, 'Lo, I am with you alway, even unto the end of the world.'" 4BIO 338 1 I dared not open my lips to say to anyone, "I am weak; will you take my place?" lest I give the enemy advantage over me. Yet, sensing my littleness, I said, "Lord, I will go not in my own strength, but in Thy strength. Thou canst strengthen me."--Manuscript 177, 1897. 4BIO 338 2 Sabbath afternoon she spoke for one hour and twenty minutes to an audience that crowded into the tent and overflowed, and held their interest to the very close. 4BIO 338 3 She spoke again on Sunday afternoon. Monday morning she found herself exhausted, and she noted in her diary, "I was admonished this morning that it was wisdom for me to return home without delay."--Manuscript 178, 1897. Accompanied by Mrs. Haskell, she did so. Tuesday morning she reported that she had had a hard night, and she could "reason from cause to effect" (Ibid.). Plans for her to attend the next camp meeting to be held in Melbourne were called in question. The Camp Meeting Follow-up 4BIO 338 4 Interest was at its very peak when they came to the last Sunday of the camp meeting. The question was put to the audience,"Shall the meetings be continued one week longer?" "The outsiders," Ellen White wrote, "voted decidedly for it, with upraised hands."--Letter 136, 1897. 4BIO 338 5 The decision was made to continue night meetings. The big tent had to go to Melbourne for the meeting that would soon open there, but a splice was put in the forty-foot tent, and with a few key ministers remaining to foster the interest, the meetings continued (Letter 91, 1897). 4BIO 338 6 Ellen White gave up any expectation of going to Melbourne for the camp meeting there, but she promised to run down from Cooranbong to Sydney for some weekends. On November 22 she reported: "Forty have now commenced keeping the Sabbath in Stanmore, and still the interest is widespread. I believe we shall have a church of one hundred souls."--Letter 20, 1897. People were beginning to ask, both Sabbathkeepers and some not yet decided, "What about your meetinghouse? Are you deciding to build?"--Letter 205, 1897. 4BIO 339 1 On December 20, she wrote: I am to look at the site for the meetinghouse here, and it is considered a good location in Newtown.... We must "arise and build." We cannot delay.--Letter 163, 1897. 4BIO 339 2 Nothing pleased Ellen White more than to engage in an evangelistic thrust, and she seemed energized by the eager interest of those who for the first time were hearing the message. She was true to her promise to return frequently for speaking engagements. On January 1, 1898, she reported: 4BIO 339 3 Since the camp meeting I have visited Stanmore often, and have spoken eight times, on Sabbath and Sunday afternoons. The interest is wide and extended.--Letter 143, 1898. 4BIO 339 4 On the occasion of one visit, Ellen White remained longer than usual and stood before the people again on Tuesday night. Describing the meeting, she wrote that no effort on her part was required to speak, for it seemed that the Spirit of the Lord spoke through her. The response was excellent, and someone proposed that she stay over and continue with night meetings. The people promised that they would come every night to hear her. But for two good reasons she could not accept the invitation. Evening meetings were too great a drain on her strength, and the book work at Cooranbong pressed hard (Letter 38, 1898). However, the movement to erect a meetinghouse to serve this new company of believers and become the "Sydney church" continued gaining impetus (Letter 6, 1898). Beginning the Health-Food Business 4BIO 339 5 The session of the Australasian Union Conference was held in connection with the Stanmore camp meeting. Ellen White attended but few of the meetings, but the groundwork was laid there for the manufacture of health foods in Australia. While in the United States, W. C. White, at the request of the union conference committee, had made quite a thorough investigation in Battle Creek of what might be done in health-food manufacture in Australia. 4BIO 340 1 On July 2, 1897, he had addressed a communication to the executive committee of the Australasian Union Conference reporting on his findings regarding the arrangements that could be made with the Kelloggs. In this letter he stated: 4BIO 340 2 Believing that the granose [wheat flakes] was a very valuable health food, that it would find a large sale in the colonies, and that it would aid us greatly in building up the market for a fine line of health foods, I had several conversations regarding its manufacture, during which I learned that the doctor [Kellogg] had expended more than £1,000 in experimenting with the manufacture of granose and developing the method of making it, and that his plan for permitting those in foreign countries to make the product was to lease them the mill and charge them a small royalty on all that they made.... I concluded to accept the terms and have ordered a granose mill which will be forwarded with some other machinery to Sydney to be held in bond there until we shall decide where it shall be put in operation.--11a WCW, pp. 63, 64. 4BIO 340 3 Two days later he reported in a letter to the Australasian Union Conference executive committee that he had secured the services of Mr. Halsey, who was skilled in the manufacture of the Battle Creek health foods, to come to Australia and lead out in the making of the new products. White also sent samples of the foods for the members of the board to taste, so they would be better prepared to make decisions on his return (Counsels to Parents, Teachers, and Students, 80). So following the union session in Sydney, W. C. White, after spending just a few days at home, was off to Melbourne, where he would give full reports to the appropriate committees, and actions could be taken in pioneering this new line of work in Australia. 4BIO 340 4 W. C. White's work in Melbourne moved slowly, and his mother grew a bit impatient. She felt he was not treating his wife and children and her fairly by being away for so long a time following so closely a ten-month absence. On December 7 she wrote first of activities at Sunnyside that involved her books in preparation, and then disclosed her feelings: 4BIO 341 1 I think you should be with me and not spend weeks just now in Melbourne. One thing, the Lord has not appointed you to be an agent in the manufacture of home health foods. You have other work to do. I seem to be hedged about on every side. In regard to the manuscript for the life of Christ, it is done, waiting for you to look it over. There are several chapters on temperance waiting for you to look over.... I have no objections to your staying in Melbourne two months if you know it is the Lord's will. But there are matters on this end of the line fully as urgent as the matters on that end of the line. But I have no more to say.--Letter 206, 1897. 4BIO 341 2 Three days later she wrote again. The opening paragraph contains an intimation that the Lord was tempering her thinking about what W. C. was doing: 4BIO 341 3 I have been in great perplexity what to do. I cannot say anything more to you in reference to our work here. There is need enough of help, but the situation of things in Melbourne has been opened to me, and I have no more to say.... If you would tell us when we expect to see you, then we could know better how to act.--Letter 208, 1897. 4BIO 341 4 This gave W. C. White the assurance that he should carry through his endeavors in the interests of health-food manufacture. As the church leaders worked in Melbourne, there emerged a "Report of the Committee on Health Foods" consisting of thirteen points, among them: 4BIO 341 5 6. That we proceed at once to establish a health-food factory in Melbourne.... 4BIO 341 6 10. That immediate steps be taken to make and place upon the market Granola, and Caramel Cereal, and that these be followed by Granose Biscuits, and a general line of healthful biscuits, and other foods, as quickly as possible.--11a WCW, p. 358. 4BIO 341 7 The Adventist-sponsored manufacture and distribution of health foods in Australia was on its way. ------------------------Chapter 29--(1898) The First Half of 1898 4BIO 342 1 Through early January, 1898, Ellen White passed through some days of perplexity at Sunnyside. On Tuesday, the eleventh, she attended a school board meeting where problems loomed. Later in the day in writing to Edson she opened her heart: 4BIO 342 2 In about six weeks the second term of school is to commence. I seem to shrink from the burden of being in any way connected with the school. Elder Haskell and his wife, Brother and Sister Wilson, and myself carried the load of responsibility during the last term. I wish to be counted out, and find some place where I can be away from the school, and give myself entirely to the work of getting out my books. But I will wait the opening of Providence. I will not choose for myself. I have asked this privilege of the Lord, and if He thinks best, He will make a way for me. I know not where to look or which way to turn, but I shall ask the Lord to help me.--Letter 36, 1898. 4BIO 342 3 The Lord helped her, but not in separating her from the interests of the school. A few days later she wrote: "I sometimes seem to be bearing my testimony in America. This may yet be so. The Lord knows all about the future."--Letter 1, 1898. The Visit to Melbourne and Ballarat 4BIO 342 4 In her next letter to Edson, written on February 2, she laid before him the plans for the coming weeks. Letters from A. T. Robinson, conference president residing in Melbourne, told of plans for a general meeting to run through several days; these had influenced her planning: 4BIO 343 1 For some time Elder Robinson has been pleading for Elder Haskell and Sister White to visit Melbourne. Sixty have taken their stand for the truth there, and he wants me to bear my testimony to the people. I shall leave for Melbourne in about ten days. W. C. White and Sara will accompany me. I shall probably visit Adelaide, and hold some public meetings, for there the apostasy of McCullagh and Hawkins occurred one year ago, and I have been daubed with all kinds of mud. For this reason I wish to visit Adelaide, and speak the truth as a witness for Christ.--Letter 38, 1898. 4BIO 343 2 As she contemplated this trip to the south, she mentioned her high hopes of the fruitage of the two camp meetings held in late 1897: 4BIO 343 3 The work in Melbourne is just as promising as it is in Sydney. Since the camp meeting held there, forty-three have decided to keep the Sabbath. Brother A. T. Robinson and his wife are the main workers, and Brother Herbert Lacey and his wife are also engaged in the work. I have no doubt ... that no less than one hundred souls will be added to the church in Melbourne, and one hundred souls in Sydney.--Letter 6, 1898. 4BIO 343 4 So in company with her son and Sara McEnterfer she left Cooranbong on Wednesday, February 23, and arrived in Melbourne before the Sabbath. She found the camp meeting tent at Balaclava, near Melbourne, still standing, and night and weekend evangelistic meetings being held. Over a period of four weeks she spoke seven times. On March 20, when the tent was blown down in a sandstorm, the evangelistic meetings were moved to a hall. That weekend Ellen White and Sara McEnterfer, along with the conference president, A. T. Robinson, were in Geelong, some forty miles southwest of Melbourne. Money was scarce, and they made the four-hour trip by boat for eighteen pence each; this included the return fare. By train the cost would have been eight shillings each. Writing of it Ellen White commented, "A penny saved is as good as a penny earned."--Letter 176, 1898. 4BIO 343 5 Back in Melbourne on Tuesday, March 22, Ellen White determined that her strength should not be used in casual visiting, even with close friends. Of this she made an enlightening comment to Edson: 4BIO 344 1 It is a tax I am not called to endure.... When I do the things the Lord gives me to do, then I can endure the strain. When I step out of the channel He has given me, I am not sustained.--Letter 177, 1898. 4BIO 344 2 She visited the publishing house in Melbourne, speaking to the workers there. She later wrote to two of the employees: 4BIO 344 3 The Echo publishing house is God's own institution, and had it not been for the Lord's care for it, it would not now be in existence.... The publishing institution has struggled hard to bring in, through the grace of God, a pure, sacred, holy atmosphere in every department of the work. But while a great change has been made, and there is a better class of workers, there is not yet a true appreciation of the distinction between an institution which bears the divine credentials and a common workshop.... 4BIO 344 4 Let everyone now at work in the Echo office, in every branch of the work, bear in mind that it is not common but sacred things you are handling. Treat this work as the work of God.--Letter 39, 1898. Dedication of the Stanmore Church 4BIO 344 5 After spending six or seven weeks in Melbourne and vicinity, and speaking twenty-two times (Letter 171, 1898), she journeyed back to Sydney, expecting that the new Stanmore church might be dedicated on April 17. It was not yet ready, so the appointment was postponed to Sunday, April 24. 4BIO 344 6 The weather was good on the twenty-fourth. Writing of the new house of worship, she described it as "a very nice building, and there are no debts upon it.... It is a neat, wholesome, commodious building."--Letter 172, 1898. She found it easy to speak in. The Second Term of School 4BIO 344 7 The second term of school opened on March 16. There were fifty-three students present on the opening day, but a week later there were seventy. Accommodations had been expanded through the addition of new buildings. The March issue of the newly started Union Conference Record carried word from W. C. White on this: 4BIO 345 1 The buildings erected during the summer have doubled the capacity and the general comfort of our school home. And it is our hope that the number of boarding students may increase to sixty, and that the day students in both departments may number fifty. 4BIO 345 2 C. B. Hughes stated in the May Record that the faculty at Cooranbong was much the same as during the first term and the program also much the same. The students divided their time between study and work, with two and a half hours each afternoon devoted to the latter. 4BIO 345 3 In describing the daily program, Hughes wrote: At three o'clock, students and teachers may be seen in their workclothes wending their way to work. The young men engage in the various duties of farm, garden, orchard, and carpenter work. The young ladies find employment in the kitchen, laundry, and garden. Work closes at five-thirty. While proving a success, the school was entering upon a period of financial distress even greater than had been foreseen or expected. W. C. White, now chairman of the board, had to contend with this problem rather relentlessly, and this was to be the story for the next year or two. Ellen White attributed it somewhat to tuition set at too low a point, and to discouraging rumors and false reports that were carelessly bandied about. The May Record carries "An Appeal for Help" as the first article in which White reports on accomplishments and describes activities at the school and then presents its needs. It closes with the suggestion that as in the days of Israel of old, when the people came to the feasts carrying liberal offerings, so should it be in the forthcoming Week of Prayer, May 28 to June 5, which would extend over two weekends. There was a call from church leaders not only for the payment of pledges already made to the school but for liberal offerings on the Sabbaths--at both the beginning and the close of that convocation. As the story of the Avondale school will surface here and there in this account of Ellen 4BIO 346 4 White's life and activities during 1898 and 1899, there will be several allusions to financial problems. 4BIO 346 1 In the March, 1898, Record, W. C. White reported on the animal life at the school, both domestic and wild: 4BIO 346 2 Of domestic animals and other living creatures on the place, the school has three farm horses, about a dozen cows, half as many young cattle, and forty to fifty fowls. Besides this, there are twenty-two swarms of bees, from whose summer gatherings of honey eleven hundred pounds have already been extracted and stored for the winter use of the students. 4BIO 346 3 Of the wild animals on the place, we cannot speak so definitely. There is a small family of large kangaroos, which show themselves occasionally. The wallabies are quite numerous, although many have recently been shot. Thus far they have not done serious injury to our crops. The native bears are getting scarce. We seldom hear their cry. Opossums can be heard any night, although they have been thinned out by the hunters. Snakes are much talked about, but rarely seen. Each year we see less and less of them. Occasionally a tiger cat makes a raid on our fowls. Then we trap him, and he suffers the death penalty for his fowl murders. Flying foxes have done us no harm this year. Of magpies, there are plenty. The laughing jackasses, though not numerous, are very sociable. Groups of cockatoos and parrots are occasionally seen. The bell bird and the whip bird can be heard every day. Correspondence With Mrs. S. M. I. Henry 4BIO 346 4 Early in 1898 Ellen White opened correspondence with Mrs. S. M. I. Henry, national evangelist of the Women's Christian Temperance Union and one of its early leaders. Daughter of a Methodist minister, Mrs. Henry had often accompanied her father on his itineraries in her girlhood and youth. She was now widowed, with three children. She at first supported herself and family by writing and publishing poetry and prose, but became involved with the WCTU and traveled and lectured widely in its interests. 4BIO 346 5 She became a Seventh-day Adventist in 1896 while a patient at the Battle Creek Sanitarium, confined to a wheelchair. After an unusual experience in which she was healed through the prayer of faith, she again entered the lecture field and used her influence to advance the cause of temperance, and at the same time to deter the women of the United States from giving support to Sunday legislation. 4BIO 347 1 W. C. White met Mrs. Henry in Battle Creek in 1897 and carried back to Australia with him some of her publications, among them an envelope-sized tract of forty-eight pages titled How the Sabbath Came to Me. Mrs. Henry wrote this as a means of introducing the Sabbath question to her WCTU friends. In the follow-up work in Stanmore, Ellen White saw in it a very useful tool, and wrote to Mrs. Henry on January 2, 1898, requesting permission to reprint it at the Echo office. 4BIO 347 2 As Ellen White learned of Mrs. Henry's experience in accepting the Sabbath and then the Spirit of Prophecy, and also of her experience as a writer and public speaker, there quickly grew an affinity between the two. 4BIO 347 3 Her first letter to Mrs. Henry, written on January 2, opened with the words: 4BIO 347 4 I would be very much pleased could I be seated by your side and converse with you in regard to the incidents of our experiences. I have an earnest desire to meet you. It is not impossible that, even in this life, we shall see each other face to face. When I learn of the gracious dealings of God with you, I feel very grateful to my heavenly Father that the light of the truth for this time is shining into the chambers of your mind and into the soul temple. Across the broad waters of the Pacific, we can clasp hands in faith and sweet fellowship.--Letter 9, 1898. 4BIO 347 5 Mrs. Henry's response was wholehearted and immediate. She wrote February 18 from her Battle Creek Sanitarium base, granting permission for the reprinting of the tract. Her response began with the words: 4BIO 347 6 Your letter was a genuine and very delightful surprise to me. I have often thought of you, of course, and wished that I might know you personally. I have felt myself drawn out many times toward you during the experiences which I have had, especially as I have come to realize more concerning your own work. 4BIO 348 1 She too expressed the wish that she might sit down beside Ellen White and that they might talk of their experiences, and added: 4BIO 348 2 My one wish is to know what God wants me to do, and to do it; to know the whole truth and follow it.--DF 38. 4BIO 348 3 In the months that followed, letters of encouragement and counsel were written to Mrs. Henry, both concerning her work with the WCTU and the work she initiated among Seventh-day Adventists in the interest of Christian homes. She, in turn, kept Ellen White informed about her work and its reception. For a year or two she maintained a column in the Review and Herald. 4BIO 348 4 Mrs. Henry had not found it easy to accept the proposition of a prophet in the Seventh-day Adventist Church. Then she saw this agency as a telescope focused on the Word of God. She wrote of her experience in an article titled "My Telescope," published in the January, 1898, issue of The Gospel of Health issued in Battle Creek. This proved helpful to many, and it has been recently reprinted in facsimile form in Witness of the Pioneers Concerning the Spirit of Prophecy. [Published by Review and Herald Pub. Assn.] Correspondence passed between the two women until Mrs. Henry's untimely death from pneumonia in early 1900. Week of Prayer at Cooranbong 4BIO 348 5 The time for the Week of Prayer in Australia was set by the union conference committee as May 28 to June 5, and the readings prepared for the daily meetings were published in the April issue of the Union Conference Record. As the time neared, Elder and Mrs. Haskell visited Ellen White at Sunnyside. They counseled together as to just what should be planned in the way of meetings for both Cooranbong and the newly established Stanmore church. It was agreed that Haskell would lead out at Cooranbong and Ellen White would be at Stanmore. 4BIO 348 6 It proved, however, not to be so. The Lord stepped in, as Ellen White explained in her diary: 4BIO 348 7 I have been, through the grace of Christ, able to decide the question of where I shall be during the Week of Prayer. I talked the matter over with Elder Haskell and I consented to be at Stanmore to help there, and Elder Haskell [will] remain here. 4BIO 349 1 But during the night season I was laboring in this place, and I saw much that I should do here. I have no light to leave for Stanmore. I have borne my testimony in this place but once in three months, and I have words to speak to the people here. 4BIO 349 2 She wrote to Elder Haskell about it, pointing out other considerations. W. C. White and Sara McEnterfer would have to accompany her there. She continued in her diary: 4BIO 349 3 That leaves Willie's family without a head during the season of prayer, and my family without our help during this period when they need us the most, that all may blend together. Then here are people to get acquainted with--our neighbors at Dora Creek and Martinsville--and our horses and wagons must bring all who cannot ... get to the meetings. 4BIO 349 4 She mentioned also the forthcoming book on the parables that called for her attention, and the upcoming American mail, and added: 4BIO 349 5 My duty was laid out plainly before me in the night season, Tuesday night, and I present this to you, Elder Haskell.--Manuscript 182, 1898. 4BIO 349 6 In the interest of making this week a time of evangelistic thrust, attention was given to the village of Dora Creek. A vacant schoolhouse had been rented, and Herbert Lacey was conducting Sabbath meetings. On Wednesday, May 25, Ellen White and Sara went down and arranged for the use of the building for weeknights, as well. 4BIO 349 7 As for the Cooranbong church, groundwork had already been laid for the meetings. As Ellen White spoke to the church on Sabbath, May 21, she gave a clear call for an evangelistic outreach right there in Cooranbong. She cited the gospel commission and urged a missionary thrust in the community. She called for a meeting the next evening, Sunday night, with invitations to attend to be carried to all the community. "We are not to put our light under a bed, that is, confine it to our family and forget that all who have been privileged to hear the truth must hear not only for themselves but to communicate to others that which they hear."--Ibid. 4BIO 350 1 The next day, Monday, she wrote in her diary an enthusiastic report: 4BIO 350 2 The meeting Sunday evening was a success. The chapel was full. Quite a number walked or came with their conveyances five and six miles. We have now appointed regular Sunday-evening meetings. All seemed to be interested, even all that were not of our faith. We welcomed them and were rejoiced to have them in the meeting. This is the very object of these meetings, that we may impart to the people the knowledge we have in regard to the Word, to encourage them to cultivate their lands. 4BIO 350 3 There were fifteen-minute speeches by different ones--W. C. White, Professor Hughes and his wife, Herbert Lacey, and several others. I think an excellent impression was made and a better and more correct understanding was gained in regard to muscular Christianity, which should be brought into the education in all our schools.--Ibid. 4BIO 350 4 The approach was practical and prejudice-effacing. The plans for the Week of Prayer did not call for a meeting on Friday night, for it was thought families should be in their homes, with an opportunity to study their Sabbath school lessons (UCR, April, 1898). The plans did call for morning and afternoon meetings on the two Sabbaths. The Meetings Begin 4BIO 350 5 In the first few days the pattern of labor was established. Ellen White demonstrated her deep interest by a faithful record penned in her correspondence and from day to day in her diary. Of the meetings on the first Sabbath she wrote: 4BIO 350 6 There was a meeting in the forenoon after the Sabbath School. Quite a number of our neighbors at Dora Creek and Martinsville attended the meeting. Some brought luncheons, but we prepared food for most of them. They took their refreshments under the trees. About forty-five united in this partaking of food together, and all seemed to have an enjoyable time. At three o'clock I spoke to the people in regard to the parable Jesus gave to His disciples concerning the leaven which the woman put in the meal.--Manuscript 182, 1898. 4BIO 351 1 Writing to Haskell, she related an experience that came to her during the week. She seemed to be standing before a company speaking on the subject of faith, and showing that because of deficiencies in the experience of church members, they were far behind in faith. 4BIO 351 2 Then the Word of God was opened before me in a most beautiful striking light. Page after page was turned, and I read the gracious invitations and words of entreaty to seek God's glory and God's will, and all other things would be added. These invitations, promises, and assurances stood out as in golden letters. 4BIO 351 3 "Why do you not grasp them?" I said. "Seek first to know God before any other thing. Search the Scriptures. Feed on the words of Christ, which are spirit and life, and your knowledge will enlarge and expand. Study your Bible. Study not the philosophy contained in many books, but study the philosophy of the Word of the living God."--Letter 47, 1898. 4BIO 351 4 And so it was from day to day through the whole week. The program for the last Sabbath was much like the week before. "There are one or two from Dora Creek keeping their first Sabbath," Ellen White joyfully reported. She sent her horses and carriages to Dora Creek to bring all that they could carry. Some forty people joined in the lunch under the trees. Sunday's morning and afternoon meetings brought the fruitful week of Prayer to a close as reported by Ellen White, with "the house of worship ...full" on Sunday afternoon and "many not of our faith" present (Manuscript 183, 1898). 4BIO 351 5 Each day brought new opportunities, with attendance at all meetings accelerating. Ellen White seems to have struck the keynote when in writing to Elder Daniells concerning the spiritual revival: 4BIO 351 6 We are doing all we can to enlighten minds in regard to exercising faith and trust in God. Here lies our great deficiency.... Oh, let us know what it is to have living faith in the Word of God. We must talk faith, we must sing faith, act faith, and then we shall see the deep moving of the Spirit of God. We are weak on this point, when we should be strong.--Letter 50a, 1898. ------------------------Chapter 30--(1898) Divine Guidance in Important Moves 4BIO 352 1 The Lord is giving to His people a rich treasure of light and instruction regarding the work they are to do, and the way to do it." So wrote W. C. White to a church leader in America. He continued, "Almost daily He speaks to Mother in the night about how the work is being done, and how it ought to be done. And she is told to bear her testimony to His people."--WCW to I. H. Evans, June 6, 1898 (12 WCW, p. 48). 4BIO 352 2 He had expressed much the same thought to A. G. Daniells a month earlier as he wrote: 4BIO 352 3 Day by day and night by night the situation is presented to Mother. She is prepared to give us counsel much, much needed, and I think very much appreciated. She tells us plainly that we have not too many teachers and that we cannot afford to cut down our teaching force, but that it is our duty to fit ourselves to the work, so that everyone's labor will count. 4BIO 352 4 She tells us that we are presented to her as separate, independent threads, standing apart, whereas we ought to unite our energies one with another, and all be woven together as a perfect web. Mother is giving us precious information regarding the importance of organization and the necessity of making every feature of our work educational.--11a WCW, p. 669. 4BIO 352 5 A thoughtful reading of the above suggests the presence of problems in relationships in the working force at Avondale. They were not to be "independent threads, standing apart." Considering the diverse nature of the personalities and the experience, and the age differences in the working force, these words had meaning. The matter is more clearly understood by reading Ellen White's diary and the personal messages directed to several individuals. 4BIO 353 1 Matters at Avondale had reached the place where, because of jealousies, narrow-mindedness, and shortsightedness, it was difficult for the school board to function properly. W. C. White was chairman; with his broad experience and his close connection with his mother's work providing a special insight that not all others could grasp, he often sensed what needed to be done. But of the dissension he said nothing to his mother. "W. C. White tells me not a word," she wrote in her diary, "but I know." And she added,"The Lord has presented the matter before me, and as things are, there would be a better state of things without any board."--Manuscript 184, 1898. 4BIO 353 2 To Elder Prescott she also stated: The Lord has given to W. C. White a special work to do in this country ever since he first stepped upon its soil. God has used him in a special manner as an organizer. This is the work to which he is appointed.--Letter 57, 1898. 4BIO 353 3 He saw the objectives and the goals before the school enterprise and pushed forward dauntlessly. Criticism weighed him down, but he bore it in silence. "Our School Must Be a Model School" 4BIO 353 4 Coming from a school board meeting on April 28, W. C. White wrote to a fellow worker, W. M. Crothers, in New Zealand: 4BIO 353 5 This morning we had a long board meeting, and Mother read us some very important instruction. From what she has said to us from time to time, we conclude that the present school term is a very important time, and that it is our duty to do everything in our power to give this school the right mold.--11a WCW, pp. 642, 643. 4BIO 353 6 In September, Ellen White declared: "Our school must be a model school for others who shall establish schools in Australia; every movement we make must tell."--Manuscript 186, 1898. 4BIO 353 7 On this point Ellen White spoke again in a letter dated October 5. Writing of the orchards and grounds surrounding the school, she stated: 4BIO 354 1 The land is to be our lesson book. After being cleared, it is to be cultivated. Orange, lemon, peach, apricot, nectarine, plum, and apple trees are to occupy the land, with vegetable gardens, flower gardens, and ornamental trees. Thus this place is to be brought as near as possible to the presentation that passed before me several times, as the symbol of what our school and premises should be.--Letter 84, 1898. 4BIO 354 2 That the attendance for this term of school passed the one hundred mark, with the young people "hearing, learning, and practicing as if they desired to occupy a right position in the home and school firm," brought satisfaction to the leaders (Manuscript 76, 1898). The Conference Session in Stanmore 4BIO 354 3 The officers of the New South Wales Conference did not see how they could hold a camp meeting in 1898, so it was planned that the annual conference session would be held in the Stanmore church, beginning Friday, July 22. Ellen White was present for the opening meeting and talked on faith, and Sabbath morning she spoke on what constituted health reform. Sunday morning her address was on education and the Avondale school (Manuscript 184, 1898). 4BIO 354 4 The conference president, W. L. H. Baker, asked to be released from his work so he could return to America to spend more time with his aging father. 4BIO 354 5 S. N. Haskell, the Bible instructor at Avondale, was called to the presidency of the New South Wales Conference. He and his wife sought Ellen White's counsel on that point. Several times within the past two years Ellen White had been given light in regard to his work, particularly in his connection with the school. 4BIO 354 6 Almost two weeks before, on July 11, she had written in her diary of being shown in vision workers moving from one place to another. In the representation she heard Elder Haskell say, "I know not whither I shall go or where I shall remain. I think I will go to America." One stood before Haskell. He said, "Your work is in this country for the present. When you are called to another place, you will understand His [God's] voice.... When He calls you to America, you will know it."--Ibid. Haskell accepted the conference presidency. Medical Missionary Work 4BIO 355 1 The first step in the line of medical missionary work in Australia was the opening of the Health Home in Sydney in late 1896. The next step was the publishing of a health journal, the Herald of Health, launched in Melbourne in 1898. As the Battle Creek Sanitarium Health Food Company in the mid-1890s forged ahead in making wheat flakes, a coffee substitute, "caramel cereal," and in the development of vegetable protein meat substitutes--beginning with peanut butter and soon more sophisticated products as "nuttose" and "nut cheese"--a serious interest along these lines began to emerge in Australia. 4BIO 355 2 But it was in the winter of 1898 that the various lines of medical missionary work really began to blossom in Australia. One matter of concern was that of priorities in the use of available funds. Responding in June to questions asked by A. G. Daniells, president of the union conference, Ellen White enunciated two principles: 4BIO 355 3 All should be able to see eye to eye before we determine how means shall be appropriated. It is necessary that we see how we stand financially in all our lines of work. 4BIO 355 4 I am fully in harmony with the medical missionary work, but that mission must, to a large extent, make its own way, and be self-supporting. And it will be this if it is conducted properly.--Letter 52, 1898. The Medical and Surgical Sanitarium, And the Use of Meat 4BIO 355 5 In June she reported, "The Health Home is full.... We see a large number of people who are destitute of a knowledge of how to take care of themselves. We feel a great desire to advance the work."--Letter 56, 1898. In July she observed, "The Health Home is the means of reaching many souls that would not otherwise be reached."--Letter 58, 1898. Then came a report indicating progress, published in the Union Conference Record of July 15. 4BIO 355 6 Those of our people who read the Herald of Health will have noticed that the Sydney "Health Home" has changed its name. Henceforth this institution will be known as the "Medical and Surgical Sanitarium" of Summer Hill. 4BIO 356 1 Nor is this a change in name alone. The entire institution has been placed upon a higher scientific plane; in fact, a sanitarium plane. 4BIO 356 2 A physician has taken charge of the medical and surgical work.... A thoroughly competent chemist and microscopist is at the head of a new complete laboratory of investigation. Medical gymnastics and other special facilities are being added to assist in the recovery of the sick. 4BIO 356 3 While at the session of the New South Wales Conference held in the Stanmore church, Ellen White attended an early-morning meeting on Monday, July 25, to discuss the dietary program of the new sanitarium. Drs. E. R. Caro and S. C. Rand, newly come to the institution, were present; also A. W. Semmens, W. C. White, and G. B. Starr. In her diary she reported what took place: 4BIO 356 4 The consideration was in regard to the meat question. Shall the Sanitarium maintain the principle of nonmeat eating for the patients who have not been instructed in a vegetarian diet? The question was, "Would it not be well to let them have meat at first, educate them away from the appetite by lectures, and then bring them where they will be instructed by the lectures on the evil of meat eating?" 4BIO 356 5 I replied that to condemn meat eating and show its injurious effects and then bring the injurious article and give it to the patients, and prescribe it for some of the patients as some had thought best to do, was a denial of their principles and would not be in accordance with the teachings of our people on this question of health reform. We felt there must be no drawing back on this question.--Manuscript 184, 1898. 4BIO 356 6 She pointed out that the increase of disease in the animal kingdom was a strong argument in favor of her position. The subject in various aspects came up in formal and informal discussions at the conference on both Monday and Tuesday, and Ellen White noted: 4BIO 356 7 We are to be sure that we commence the work in right lines. No tea, no coffee; avoid drugs. We are to take our position firmly in regard to the light given us that the consumption of the dead flesh of animals is counterworking the restoring of the sick to health. It is not a safe and wholesome diet.... 4BIO 357 1 However great the goodness of God and however abundant His promises to any people, continued transgression of the laws of God in our nature brings disease. Therefore we cannot present meat before the patients.--Ibid. 4BIO 357 2 The impact of the discussions and Ellen White's firm position were reflected in the resolutions passed at the session, two of which read: 4BIO 357 3 3. Resolved, That in the prosperity attending the work of the "Health Home," which has now grown into a "Medical and Surgical Sanitarium," we recognize the blessing of God upon right principles in dietetic reform, and the use of rational, or nature's remedies in the treatment of disease; ... 4BIO 357 4 4. Resolved, That we pledge our support of these principles by our practice and our influence, and with our means.--UCR, August 15, 1898. 4BIO 357 5 A few days after returning to Cooranbong, Ellen White wrote: We greatly hope that our physicians in the Health Home may be soundly converted to correct principles in health reform. I was glad that up to the present time flesh meat has not found its way upon the tables at the Sanitarium, and we hope it never will disgrace the health-reform tables.--Letter 180, 1898. The Health-Food Business 4BIO 357 6 The next day, July 31, she reported that Willie "leaves Wednesday for Melbourne to have plans laid in regard to medical missionary work, to establish it upon a good basis." (Letter 181, 1898). Medical personnel generally would be there, and of course, plans would be laid for the developing health-food business. 4BIO 357 7 By this time, health foods were being imported on a regular basis. P. B. Rudge was brought from New Zealand to manage sales, which were promising. The June 15, 1898, Record carried an interesting advertisement: "Try Them" 4BIO 358 1 We invite all our readers to improve their diet by eating granola and nut butter, and by drinking caramel cereal. They are the great food correctives for indigestion and constipation. We also invite you to assist this good enterprise by selling the foods to others. Liberal discounts are offered to all agents. Address, Sanitarium Health Food Agency, 251 St. George's Road, North Fitzroy, Victoria. 4BIO 358 2 Two months later the Record reported the arrival in Australia of G. W. Morse who was to "devote his time to the interests of the Australasian medical missionary work, giving special attention to the health-food business." He was present at the Melbourne meeting of the newly formed Australasian Medical Missionary and Benevolent Association. An early and prime concern was where the food factory should be located. Melbourne was the well-established center of the work in Australia, and workers and believers there quite naturally felt that there was little need for such a study. Others felt there were other important considerations, and a committee on the location of the manufacturing plant was appointed, made up of A. G. Daniells, Dr. E. R. Caro, G. W. Morse, W. C. White, and E. R. Palmer. The Mollifying Influence of a Vision 4BIO 358 3 In addition to the possibility that Melbourne might not be chosen as the location of the proposed plant, consideration was being given to moving the union conference office from Melbourne to Sydney. A vision given to Ellen White in Stanmore and repeated some weeks later prevented a serious rift when these matters were under study at the council meeting in Melbourne. 4BIO 358 4 Ellen White had told her son of some of the things revealed to her that, now as he was in Melbourne studying certain moves with others, took on considerable significance. W. C. White hastened off a postcard to his mother, urging her to write out the matter for their immediate use at the council meeting. But while some things stood out clearly before her, "other things," she wrote, "are not laid out as distinct as I could wish." She added, "I must wait. It will come to me, I feel quite sure."--Letter 63a, 1898. 4BIO 359 1 Then on Tuesday night, August 9, she had a unique experience in which just that took place. The next day she wrote: 4BIO 359 2 Last night ... I thought I must write a few lines before retiring. I began about the Sabbath meeting, when, like a flash of lightning, I had presented to me so sharply some things which had been presented to me at Stanmore, and I wrote on and on, until I had written four and a half pages.--Letter 62, 1898. 4BIO 359 3 She promised to have the matter copied and sent to them, which she did in a document dated August 12. The instruction came to her in symbolic form, and now she wrote: "As these things revive in my mind, I am trying to put them with pen and ink where I cannot lose them." 4BIO 359 4 There was instruction given in an assembly. Words were addressed to men in responsible positions.... After the council meeting I saw quite a change being made. As I told you, there was a transferring of workers, and our Counselor was saying the same men should not continue a length of time in one place.... 4BIO 359 5 There were families with their goods being drawn away to be transported to other places. There was a necessity for this in order to leave a positive influence on the work and the cause of God, and its advancement. I would encourage the movement you suggest, and believe the Lord is in Elder Daniells' moving to Sydney at this time, and the Lord will tell him what to do next. 4BIO 359 6 I did have some things presented that there was now a more decided work to be done in Sydney and the vicinity.... 4BIO 359 7 The advantages now presented in doing medical missionary work need more calculation and experience brought into the management of the work. I shall be relieved if this change is made. I believe Brother Morse will be less experienced a help in Melbourne, but with Elder Daniells here in New South Wales, the working force seems more evenly balanced.--Letter 63a, 1898. The Earlier Interview at Sunnyside 4BIO 359 8 Just before the Melbourne council meeting, G. W. Morse, who had just arrived in Australia, and Dr. E. R. Caro spent a morning in an extended interview with Ellen White at Sunnyside. They discussed many things relating to the medical missionary work, including the lines of work getting well under way at the Summer Hill Sanitarium and the health-food business. In addition, the young and energetic Dr. Caro, having in mind Dr. Kellogg's work in Chicago, urged that as a part of the medical missionary program in Sydney there should be "an infants' orphan home" and a place "to help fallen women." As she wrote of the interview in her diary she observed that "the want of means is the great barrier to doing that work that should be done" (Manuscript 184, 1898). She felt the Lord would give them wisdom needed at every step. 4BIO 360 1 Now in her letter presenting the revived, fuller view given to her at Stanmore, she wrote: 4BIO 360 2 One thing was certain, changes must be made for the more healthful warfare before us in the health missionary work. There is needed in council and management of the work in Sydney, men of larger experience than those who are now connected with the work. Counsel with these young men who certainly need all the experience of those who have been taught of God, that the work shall not become disproportioned in any of its lines. 4BIO 360 3 There are many branches that will grow out of the plans now made in Sydney, and every line of work needs experienced managers, that part may unite with part, making a harmonious whole. More than two or three minds must be given to all.--Letter 63, 1898. 4BIO 360 4 The letter was mailed at Cooranbong on Friday, August 12. In Melbourne, on Monday, August 15, a meeting of the managing committee was held, considering the manufacture of health foods. W. C. White had in hand the letter from his mother in which she pictured the moving of interests and workers. It removed all question as to the wisdom of considering other places for the location of the food manufacturing establishment. The committee on location could now enter on its work with enthusiasm and confidence. Many points had to be considered, from the cost of raw materials to transportation facilities and the potential in employees. Here are excerpts from G. W. Morse's report of the committee as published in the September 15 issue of the Record: Several Locations for the Food Factory Considered 4BIO 361 1 The committee gave very careful consideration to the matter while at Melbourne, taking into its counsel several of the leading brethren of that city, and securing such items of information as would lead to a correct conclusion. Sydney was also visited, and the same investigation made as at Melbourne. Cooranbong was the next place visited, and here the whole matter was gone into very carefully, and the evidences, pro and con, as pertaining to each location under consideration, were impartially canvassed.... 4BIO 361 2 There were a number of points concerning which it seemed to the committee that Cooranbong presented inducements that were superior to any other locality. And so it transpired that when all things were taken into account, and allowed to have their full weight, it seemed conclusive that Cooranbong was the place for the factory, and a decision was made accordingly. 4BIO 361 3 The points enumerated in considerable detail can be summarized: 4BIO 361 4 1. The sawmill plant at Cooranbong, a one-and-a-half-story building of sixty by sixty-two feet, with its power equipment together with two acres of land, was offered by the school for £400. The school had decided to sell the mill, as it had served its primary purpose in the erection of the school plant. 4BIO 361 5 2. There was water transportation available with oceangoing boats carrying twenty to thirty tons able to dock within a few rods of the factory located on the banks of Dora Creek. The railroad station was within three miles. 4BIO 361 6 3. Fuel for power was abundant and about half the cost in Sydney or Melbourne. 4BIO 361 7 4. Not mentioned in this report, but noted elsewhere, was the fact that raw materials were less expensive in New South Wales than in Melbourne. 4BIO 361 8 5. An important point was that student labor, male and female, was right on the premises, as it were, and the factory would offer opportunities for the students to earn. The committee saw the advantages of the school enterprise and the food production enterprise working hand in hand in a natural manner. 4BIO 362 1 The report in the Record pointed out that "in harmony with direct instruction that the Lord has given regarding the interests involved, the food manufacturing business will be carried forward in a way to prove a valuable auxiliary to the school enterprise." W. C. White Review of the Experience 4BIO 362 2 On October 18, W. C. White, in a letter to W. L. H. Baker, who had been at the Stanmore conference session but was now in America, summarized in perspective the fast-moving developments. Coming to the point of the location of major interests, he described the steps taken that looked forward to moving the office of the union conference from Melbourne to Sydney, and the suggestion that possibly the health-food business should center at Cooranbong. He suggested to Baker, "I think you are well enough acquainted with our brethren in Melbourne and their feeling that most of the good things should be centered there, to believe me when I say that Brethren Faulkhead, Michaels, and some others seemed to be preparing for a strong protest against the transfer of men and business to Sydney." 4BIO 362 3 But just then we received letters from Mother, telling us more about what was presented to her that night in Stanmore. Among other things, she said that she saw drays being loaded with the household goods of families who were moving away from Melbourne to take part in the work in other places.... She also cautioned us repeatedly against allowing our personal ambition, our selfish interests, and our local views to interfere with such plans as were for the general interest of the cause. These letters saved us much unpleasant controversy.--12 WCW, p. 179. 4BIO 362 4 In the meantime the Ellen G. White-sponsored medical missionary program right there in Cooranbong went quietly on. This was in the form of Sara McEnterfer serving as community nurse without charge, and help to families in which there was dire need of food, clothing, and bedding. In her letters, and at times in her oral presentations, Ellen White continued to call for a hospital at Cooranbong. ------------------------Chapter 31--(1898) The High Point in Australian Camp Meetings 4BIO 363 1 When word was brought to Ellen White that the camp meeting to be held in the colony of Queensland was appointed for October 14 to 24, five hundred miles to the north at Brisbane, and she was reminded that a year ago she had promised to attend, she demurred. "It is not consistent," she reasoned, "that I go so far. My workers are here, and the work which I wish to do will be retarded for two months at least, if I go."--Letter 109, 1898. But her thinking was changed by a vision of the night. Of this she wrote: 4BIO 363 2 In the night season I seemed to be making preparation to attend a meeting, not at Cooranbong, but at a distance, where companies in the most destitute spiritual condition were stretching out their arms, and saying, "Oh, give us food; give us the bread of life. We are hungering for the knowledge of the truth. 4BIO 363 3 "What can we do?" I said. 4BIO 363 4 And the cry came back, "Feed us, feed us from the Word." 4BIO 363 5 Then these words were spoken, "Say not ye, There are yet four months, and yet cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest." ... I saw companies eagerly searching the Scriptures and praying together. 4BIO 363 6 Again I saw a camp meeting gathered in regions beyond, waiting to hear the truth. I saw a representation of cattle, horses, and sheep standing round one who was holding in his hands a sheaf of oats. The hungry animals were seeking to get at the tempting favor, but could not reach it. A voice cried out, "You place the food too high." 4BIO 364 1 Cribs had been made for the sheep, but they could get but little food, for the cribs were too high. We gave a most earnest, painful study as to how we should feed these animals. Again the voice said, "Let down the crib, that the hungry animals may feed." ... After this dream, I decided to go to Queensland.--Letter 86, 1898. 4BIO 364 2 As she reported the experience to the readers of the March 21, 1899, Review and Herald, she declared: 4BIO 364 3 I dreaded the journey to Brisbane, and would fain have believed that this meant Maitland, Newcastle, and the smaller places within thirty miles of Cooranbong. But again the scene of people calling for help was presented before me, and a voice said, "They are as sheep that have no shepherd." Then I said, "I will go to the camp meeting, for the Lord has been teaching me my duty." 4BIO 364 4 Accompanied by Sara McEnterfer, her secretary Minnie Hawkins, and several of the young women from the school who were going to join Mrs. Haskell in Bible work, Ellen White took the train Wednesday evening, October 12, for Brisbane. She was favored in having a little room at the end of the car, shared by Sara. As the train sped on through the night, Ellen White slept, and in her dreams she was standing before many people. With great earnestness she was urging them to trust in God and to have increasing faith in Jesus. Then she awoke and looked out of the window, and saw two white clouds. The Review account continued: The Two White Clouds of Angels 4BIO 364 5 Then I fell asleep again, and in my dreams these words were spoken to me: "Look at these clouds. It was just such clouds as these that enshrouded the heavenly host who proclaimed to the shepherds the birth of the world's Redeemer." 4BIO 364 6 I awoke and looked out of the car window again, and there were the two large white clouds, as white as snow. They were distinct, separate clouds, but one would approach and touch the other, and for a moment they would blend together; then they would separate, and remain as distinct as before. They did not disappear, but continued in sight throughout the forenoon. At twelve o'clock we changed cars, and I did not see the clouds anymore. 4BIO 365 1 She was led to ponder the thought of the angels of God going before them. She rejoiced in their guardianship and the assurance of heaven's special blessings in the work to be done in Brisbane. It was thought that it would not be a large camp meeting, for there were not more than 175 Sabbathkeepers scattered throughout all of Queensland, and few of these had much to boast of in the way of this world's goods. A. G. Daniells in his report, published in the October 15 Union Conference Record, spoke of some of the problems they faced: 4BIO 365 2 In the first place, the difficulty the camp meeting committee experienced in securing a campground made it seem for a time that there was no place in Brisbane for such a meeting....Then came the difficulty of securing an attendance of our people large enough to make the meeting appear like a camp meeting. We have had the impression that in order to have our camp meetings draw the public we must have a large showing on the ground.... 4BIO 365 3 Another difficulty was a lack of funds. The treasurer was not able to send those managing the meeting a single pound before the meeting began. They put their own personal money in where it was needed, and borrowed from their friends. 4BIO 365 4 At first we were perplexed to know how we would be able to get all the preliminary work done. There were but few men, and they were scattered over a vast area of country. Altogether there were as many difficulties connected with the holding of this meeting as any we have held in this country. 4BIO 365 5 But the Lord wrought for them marvelously. A good lot was found three miles from the Brisbane city post office. It was set back from the street far enough to escape the noise of passing vehicles. Men from all parts of the colony came in early to help pitch the camp. Including the children, 118 Seventh-day Adventists came to the camp meeting, some traveling nearly a thousand miles. Thirty-one family tents were pitched, and there were two large meeting tents. The counsel given the year before, to take the people of the city by surprise, was followed here. The camp was quickly pitched; then two or three days before the meeting was to open, short articles appeared in the daily papers, a few large cards were placed in shop windows, and five thousand copies of a four-page camp meeting paper were distributed from house to house. Added to this, "the tramway company placed, on all the trams passing the campground, calico signs, five feet by two feet six inches, on which were neatly painted the words 'Camp Meeting, Logan Road.'"--Ibid. These trams ran the full length of the main street of Brisbane every seven minutes. This advertising was provided without charge. The Brisbane Camp Meeting Opens 4BIO 366 1 By Friday night and the opening meeting, all anxiety regarding attendance quickly melted. Hundreds of men, women, and children poured onto the grounds. The tent was well filled, with an estimated eight or nine hundred present. 4BIO 366 2 Sabbath morning, the Sabbath school was well attended. Stephen Haskell spoke at the worship hour, taking as his text, "We would see Jesus." Ellen White spoke in the afternoon on the call to the wedding supper and the guest who came without the wedding garment. Attendance and interest were excellent. In the evening Haskell spoke again to a large congregation. 4BIO 366 3 Three of the six workers who were on the grounds and had been counted on to speak fell ill. This left Elders Daniells and Haskell and Ellen White to carry forward the work (Letter 86, 1898). She reported that the singing talent was not the best. 4BIO 366 4 Saturday night, Ellen White was given a vision concerning worker relationships: 4BIO 366 5 In the night I was instructed that in this meeting we must each one look to the Lord, and not to one another, saying, "What shall this man do?" Each one must seek the Lord earnestly to know for himself what he is to do in the service of the Lord....It takes all kinds of timber fitly to frame this building, and Jesus Christ Himself is to be the Chief Cornerstone, "in whom all the building fitly framed together groweth unto an holy temple in the Lord." 4BIO 367 1 This is the work to be done in our camp meetings. We are to build together, not separately. We are to work unitedly. Every stick of timber is to find it's place, that a united framework may be made--a habitation of God through the Spirit.--The Review and Herald, March 28, 1899. 4BIO 367 2 Sunday Daniells spoke in the morning and Ellen White in the afternoon. She reported of this meeting: 4BIO 367 3 The tent was full, and many who could not enter stood outside while I spoke ... on the subject of Christian temperance.--Ibid. 4BIO 367 4 I felt that an angel of God was by my side. In my weakness I was made strong. I spoke one hour and a half, and after the meeting closed the people told those who came on the ground later that they never heard anything like the talk Mrs. White had given them. One man, who wore the blue ribbon [of the temperance forces], said he never saw the temperance question more clearly presented than by a woman of 70. "What a voice she has," he said, "and she is 70 years old and uses neither tea nor coffee nor meat."--Manuscript 187, 1898. 4BIO 367 5 Those in her audience observed somewhat with astonishment that she spoke without notes (Letter 86, 1898). Ellen White was pleased to learn that in her audience were members of the legislative assembly. Every chair and seat on the campground was brought to accommodate the large crowd. Most of the church members left their seats to give room to the strangers, and still hundreds had to stand (UCR, October 15, 1898; Manuscript 187, 1898). Noted Ellen White, "The people seem more interested than even those of Stanmore, and the congregation was fully as large, both on Sabbath and Sunday."--Manuscript 187, 1898. The notices in the Brisbane newspapers that Mrs. White, a woman of 70, would speak Saturday and Sunday afternoons, undoubtedly enhanced the interest of the general public (Manuscript 153, 1898). 4BIO 367 6 A Wesleyan minister in the city, observing the large attendance and the deep interest in the meetings at the camp, proposed to some of his members that he would pitch a tent in the yard of their church and hold meetings every day through the week. "But this," Ellen White observed, "did not seem to satisfy them entirely. We can understand this. The minister wished to hold them, that they might not stray away to hear that which was preached at the tent."--Manuscript 187, 1898. The Meetings Extended Another Week 4BIO 368 1 The camp meeting was scheduled to close on Monday, October 24. Ellen White was the speaker again on Sunday afternoon. She was weary and somewhat distracted, but she met her appointment, speaking to an audience of one thousand. She relates her unique experience: 4BIO 368 2 On the last Sunday of the meetings the Lord gave me a great victory. I was much exhausted.... I seemed to have no strength at all, but at 3:00 P.M. I went on the platform. I had a portion of Scripture to speak upon, but I could not remember what I meant to bring before the people. I stood up, and another portion of Scripture came into my mind. I had been a little hoarse, but I felt that the angel of the Lord was by my side, for my voice was clear and full and distinct. 4BIO 368 3 Some who had given up their seats to strangers, and had gone into their tents, said that they heard every word from the beginning to the close. I spoke for one hour and a half upon the subject of temperance. After I returned to my home [room], I had no fears that I had not done as well as I ought. I felt that it was not Ellen G. White who had spoken, but that the Lord had spoken through the frail instrument. I felt my soul softened and subdued by the power of God. My heart was full of peace and joy in the Lord.--Manuscript 153, 1898. 4BIO 368 4 Some of the crowd had attended meetings on the previous Sunday and had come again bringing friends. She gave an interesting word picture: 4BIO 368 5 Many we recognized as those who had attended the evening meetings; but there were hundreds who had come to the meeting for the first time. According to appointment, our meeting was to close the following day, but it was evident that the work of the meeting was not finished. It was too busy a time for consultation, for every worker on the grounds was busy visiting, entertaining the interested and the curious, distributing reading matter, and holding short Bible readings with those who questioned about the doctrines taught at the meeting.--The Review and Herald, April 4, 1899. 4BIO 369 1 As had been the case several times in connection with this camp meeting, the Lord on Sunday night gave Ellen White special light. She wrote of it in her report in the April 4, 1899, Review. 4BIO 369 2 It was represented to me that the cloud still rested over the tabernacle. The cloud had not yet lifted, and the tents must not be taken down. This was our time to seek the Lord earnestly for wisdom and strength, and to labor with all our powers to give the warning message to the people. The people were under conviction, and this camp meeting remained a necessity. 4BIO 369 3 I was not able to speak at the early meeting, but sent word that according to light given to me, there ought to be nothing done unnecessarily to give the impression to the people that the meeting had closed. 4BIO 369 4 Earlier in the week as the interest was observed, the decision had been reached to leave the large tent standing for a week or two for continued meetings, but plans to take down the family tents were now dropped. Meetings were appointed for the evening and each morning, and the campers invited to stay on. Many could not, but some did. Monday night, the public congregation took a strong vote to have the meetings continued. About a dozen workers of varied experience and gifts remained to follow up the interest. Concluding her report of the Brisbane camp meeting, Ellen White could say: 4BIO 369 5 This, which we had looked forward to as a very small meeting, has proved to be one of the most interesting and profitable camp meetings held in Australia.--Ibid., March 28, 1899. 4BIO 369 6 After the Brisbane meeting, Ellen White accompanied by Sara McEnterfer and W. C. White went on north another four hundred miles to Rockhampton, where she spoke four times. Back Home at Sunnyside 4BIO 369 7 Back at her Sunnyside home, quite worn from the journey to Queensland and the intensive labor there, Ellen White rested a few days and then turned to her literary work. Arrangements had been made for W. A. Colcord, who had been editing the Bible Echo and other journals published in Melbourne, to join her literary staff. He arrived at Cooranbong on Friday, November 25. She spoke that morning to the students in the summer school program. Sabbath, her seventy-first birthday, she spoke at the church and then early in the new week applied herself to the writing of letters. 4BIO 370 1 The evening after the Sabbath, December 10, the first copies of The Desire of Ages reached Cooranbong and Ellen White's home (12 WCW, p. 356). On December 16 W. C. White hastened off a letter to C. H. Jones, manager of the Pacific Press, telling of receiving copies of the book and extolling it: 4BIO 370 2 We received copies of The Desire of Ages. I am very much pleased with its general appearance, and I think the Pacific Press has done a noble work in the illustrations, in the typographical work, in the press work, and in the binding, and as we see the book completed we are well pleased with its general plan and form.... I am pleased to be able to tell you that Mother is very well pleased with the book.-- Ibid., 386. 4BIO 370 3 Thursday, December 15, the American mail brought letters from G. A. Irwin, Mrs. Henry, and Dr. Kellogg. 4BIO 370 4 The letter from Elder Irwin, president of the General Conference, was an invitation to attend the session of the General Conference to be held at South Lancaster in February, 1899. She responded: 4BIO 370 5 You ask me to come to your conference in America. I was 71 years old the twenty-sixth of November. But this is not the reason I plead for not attending your conference. We have done what we could here. We have advanced slowly, planting the standard of truth in every place possible. But the dearth of means has been a serious hindrance. We have had to work at a great disadvantage for want of facilities, we have had to meet and breast many discouragements. We dare not show one particle of unbelief. We advance just as far as we can see, and then go far ahead of sight, moving by faith.... 4BIO 370 6 We strip ourselves of everything we can possibly spare in the line of money, for the openings are so many and the necessities so great. We have hired money until I have been compelled to say, I cannot donate more. My workers are the best, most faithful and devoted girls I ever expect to find. In order to advance the work I have donated the wages that should have been paid them. When the last call was made, my name was not on the list for the first time. The openings are abundant, but we are obliged to move very slowly. The work that ought to have been done has not been done, and I cannot feel at liberty to leave here now.... I have written these particulars that you may understand why I cannot attend your conference.... There is nothing for me to do but to remain here until the work is placed on a solid foundation.--Letter 125, 1898. The Newcastle Camp Meeting 4BIO 371 1 While still in Brisbane, near the close of the second week of meetings, a letter was received from A. G. Daniells setting forth the opportunities and needs of such cities as Newcastle and Maitland, cities within twenty or thirty miles from Cooranbong. In eight weeks a thrust begun in Newcastle would be tapered off, and Ellen White saw it as a time to "see who can be brought to stand with us in obedience to the Sabbath" (Manuscript 187, 1898). As she and W. C. White considered the matter, they were impressed that they should fit in a camp meeting in December just before the meeting in Melbourne appointed for January. Others concurred. 4BIO 371 2 Newcastle was a seaport in a coal-mining district about twenty miles from Cooranbong. Ellen White states: 4BIO 371 3 We thought we could plant the banner of truth here, and a church be raised up, as in Stanmore. It would be a special strength to Cooranbong, for Newcastle is our nearest place of trade, and it is a matter of importance to us to see a company raised up here.--Letter 131, 1898. 4BIO 371 4 The large tent used for the meetings in Brisbane was needed in Melbourne, so a new tent was hired for the Newcastle meeting. The rental was £15, with the option to purchase it if money could be raised to meet the price. Ellen White described it as "a very large tent, the largest we have ever had the privilege of speaking under.... It has proved to be the most substantial tent we have ever seen."--Ibid. In his report of the camp meeting, G. B. Starr spoke of it as "the largest pavilion yet used by our people in these colonies," (UCR, January 15, 1899). 4BIO 372 1 For several months Herbert Lacey had been holding evangelistic meetings in the city (Letter 128, 1898). Reading matter had been circulated freely, and the place had been well canvassed with books. The time was ripe for reaping the harvest. The working force in the conference thought of this camp meeting as "the smallest of the season held in the Australian colonies--just a little one, tucked in between the Queensland and Victorian meetings" (UCR, January 15, 1899). W. C. White wrote that "when this meeting was appointed, we thought that we might gather about one hundred of our own people" and a modest attendance from the city (12 WCW, p. 402). 4BIO 372 2 But to the surprise of everyone, when the meeting opened on Thursday night, December 22, there were a thousand people present (Letter 131, 1898). Ellen White drove over from Cooranbong with Sara McEnterfer on Friday, a hot and oppressive day (Letter 130, 1898). From a conference of four hundred members, two hundred were there at the camp meeting. 4BIO 372 3 New South Wales had suffered a long and severe drought, but the first weekend of the camp meeting this was broken by strong winds and heavy rains, beginning Friday night. Ellen White describes the storm: Working Through the Storm 4BIO 372 4 We have had a terrible tempest of rain and wind. It did bad work for our small tents, but the large tent was new, and staked with poles and cross poles inside, so that it would be difficult to blow it down.... The wind became a howling gale, and continued over the Sabbath. Sabbath the rain just poured down, as if the windows of heaven were opened. Nevertheless our meetings went on, and there was a good attendance from the camp. Men had to leave the meeting and attend to securing the tents in the tempest of wind and rain.--Letter 129, 1898. 4BIO 372 5 Ellen White was the speaker for the Sabbath-afternoon meeting, and the Lord gave her freedom as she addressed the audience that filled the tent. When the storm raged too fiercely, and the speaker could not be heard well, the congregation sang. The meeting lasted from three o'clock till nearly sundown (Letters 128, 129, 1898). Saturday night, in spite of the bad weather, the large tent was again well filled. But Sunday morning, the storm over, there were no early meetings. The whole camp was busy repairing the damage done; by eleven o'clock they were ready for the preaching service in the big tent. 4BIO 373 1 On Friday night Ellen White passed through an impressive experience that molded her Sabbath-afternoon presentation. She reported it in detail in her account of the Newcastle camp meeting sent to the Review and Herald. She wrote: 4BIO 373 2 During the night of the first Sabbath of the Newcastle meeting, I seemed to be in a meeting, presenting the necessity and importance of our receiving the Spirit. This was the burden of my labor--the opening of our hearts to the Holy Spirit.... 4BIO 373 3 In my dream a sentinel stood at the door of an important building and asked everyone who came for entrance, "Have ye received the Holy Ghost?" A measuring line was in his hand, and only very, very few were admitted into the building. "Your size as a human being is nothing," he said. "But if you have reached the full stature of a man in Christ Jesus, according to the knowledge you have had, you will receive an appointment to sit with Christ at the marriage supper of the Lamb; and through the eternal ages, you will never cease to learn the blessings granted in the banquet prepared for you."--The Review and Herald, April 11, 1899(see Selected Messages 1:109, 110). 4BIO 373 4 In this vision of the night the angel presented the elements of salvation and the key to a successful Christian life. 4BIO 373 5 Elder Starr reported that the Newcastle camp meeting "grew until it was the largest in outside attendance, and one of the most important in its counsels and results" (UCR, January 15, 1899). Midweek, Ellen White reported: 4BIO 373 6 We have this morning, December 28, decided that the meeting must be continued over the third Sabbath and Sunday. Those who are attentive and interested must have a chance to hear the Word of God.--Letter 129, 1898. 4BIO 374 1 And hear the Word of God they did. As she described the meeting to longtime friends in the United States, she explained: 4BIO 374 2 I think we entered Newcastle at the right time.... The best class of people, it seems to us, attend our meetings, and they are deeply interested. We do not conceal our banner of truth at all. We let them know that we are Seventh-day Adventists because we believe the Bible. The Bible and the Bible only is the foundation of our faith. Before these meetings close, the people will know from the Scriptures why we are a peculiar people. The Word is the foundation of our faith. Our dependence is upon Christ.--Letter 131, 1898. 4BIO 374 3 The speakers at this meeting, in addition to Ellen White, were Elders Tenney, Daniells, Colcord, and Robinson, and Dr. Caro (UCR, January 15, 1899). On weekends the audience numbered up to 2,500. After running for seventeen days over three Sabbaths and Sundays, the camp meeting as such was brought to a close, but not the public meetings. The large new tent that had served so well was exchanged for a smaller one, which was purchased and pitched in a favorable location in nearby Hamilton for the continuation of evangelistic meetings. Elders G. B. Starr, W. A. Colcord, and H. C. Lacey and his wife were left to follow through in binding off the interest (12 WCW, p. 402). During January, Ellen White visited Hamilton each weekend and continued frequent visits while the work was developing. By the end of April, thirty-five were baptized (Letter 83, 1899), and the interest still was running high. Within a few months a house of worship was erected, and on September 2, Ellen White preached the dedicatory address. So the hastily planned Newcastle camp meeting, as "just a little one" to be held at year's end squeezed in between the well-planned meetings in Brisbane and Melbourne, surprised everyone and laid the foundation for another church. 4BIO 374 4 In the Brisbane and Newcastle meetings it would seem that Australian camp meetings reached perhaps the highest point of evangelistic thrust. ------------------------Chapter 32--(1892-1898) Writing on the Life of Christ--The Desire of Ages 4BIO 375 1 The arrival of copies of The Desire of Ages in December and the acceptance of the book in the field marked for Ellen White and her staff the climax of book preparation in Australia. This point offers an opportunity in this biography to draw together a connected account of the work that it was hoped could be accomplished in a year or two but took seven. 4BIO 375 2 When Ellen G. White left San Francisco for Australia in 1891, in her accompanying baggage were two precious four hundred-page volumes on the life of Christ. They were the center volumes in the four-book set titled The Spirit of Prophecy and known also as The Great Controversy Between Christ and Satan. Volume 2, bearing the more specific title Life, Teachings and Miracles of Our Lord Jesus Christ, had been published in Battle Creek in 1877. The other carried the title The Death, Resurrection and Ascension of our Lord Jesus Christ, and had been published a year later. 4BIO 375 3 These two relatively small books were in the Australia-bound luggage because Ellen White planned that, away from the distractions of the work in North America, she would, with the assistance of Miss Marian Davis, who accompanied her, perfect and amplify the presentation they carried. It had been nearly fifteen years since they had come from the press, and Ellen White was eager to introduce into the story additional light and information that had come to her from time to time that had been set forth in her letters, periodical articles, and transcribed sermons. The projected volume, or volumes, would join the larger, more comprehensive Patriarchs and Prophets, just published, and The Great Controversy, issued in 1888. Together they traced the story of the Conflict of the Ages, and were prepared with both the church in particular and the world at large in mind as potential readers. 4BIO 376 1 With Ellen White's knowledge of the situation in Australia she was not as sanguine in regard to the opportunities for literary work there as were her fellow workers, who were without the benefit of her prophetic insights. Mention has been made in the preceding chapters of her often futile attempts to work on the life of Christ. Some years provided more favorable opportunities than others. While Ellen White's work on the project was intermittent, Marian Davis kept right at the task. The latter often felt it was about finished and then would be frustrated and at the same time delighted when light was received by Ellen White in vision that, when written out, added rich sources of materials. The work on the manuscript stretched from 1892 through 1897 and into 1898. Even then, with the receiving of the finished book on December 10, 1898, there was still more to do on the life of Christ. That was presented in Christ's Object Lessons, published two years later. Now we will trace, rather sketchily, the story of the preparation of The Desire of Ages. Initial Writing on the Life of Christ 4BIO 376 2 In 1858 as Ellen White first wrote the account of what had been revealed to her in the great controversy visions of 1848 and 1858, she devoted fifty-two small pages to the life of Christ. Sixteen of these gave a very brief review of His ministry, and thirty-six were devoted to the few days of the last scenes of His life. These pages were expanded in volumes two and three of the Spirit of Prophecy series in 1877 and 1878; 387 larger pages were given to His general ministry and 254 pages to the Passion Week and His closing ministry. With Patriarchs and Prophets and The Great Controversy in the field, it was planned that the work, in its preparation called "The Life of Christ," would represent a further amplification, particularly of the account of the three years and more of the life and ministry of our Lord up to the Passion Week. It was to this that Ellen White and Marian Davis turned their attention in Australia. 4BIO 376 3 It was early in 1873, while James and Ellen White were in California for the first time, that she began her writing on the life of Christ. Between this date and the spring of 1875, as her travels and other work allowed, she wrote somewhat intermittently. Portions were first published in the Review and Herald. 4BIO 377 1 In 1876 she was again on the Pacific Coast, living in their new home in Oakland. James White, president of the General Conference, was detained in Battle Creek in administrative work. She had good literary help in her niece, Mary Clough, and she pushed ahead with her writing on the life of Christ. 4BIO 377 2 The first drafts of her materials were in her own handwriting. Mary would edit the pages and put them into the form of a chapter, and then copy it. Of course, the finished work was also in handwritten form, for it was six or seven years later that typewriters came into use in Mrs. White's work. Every morning she would write diligently in her upstairs room. After the noonday meal she would go to Mary Clough's room, lie on a sofa, and listen as Mary read the material prepared from her first written draft. "The precious subjects open to my mind well," she wrote in early April.--Letter 4, 1876. 4BIO 377 3 Writing at this time to her close friend Lucinda Hall, she declared: 4BIO 377 4 I have a special work at this time to write out the things which the Lord has shown me.... I have a work to do which has been a great burden to my soul. How great, no one but the Lord knows. Again, I want to have my mind calm and composed. I want to have time to meditate and pray while engaged in this work.... This is a great work, and I feel like crying to God every day for His Spirit to help me to do this work all right.--Letter 59, 1876. 4BIO 377 5 Bible study, visions, prayer, meditation, discussion with her literary assistant, even "hard thinking," all under the general superintendence of the Holy Spirit, were involved in the writing. "I feel great peace and calmness of mind," she noted. "There seems to be nothing to confuse and distract my mind, and with so much hard thinking my mind could not be perplexed with anything without being overtaxed."--Letter 13, 1876. "I cannot rush business. This work must be done carefully, slowly, and accurately. The subjects we have prepared are well gotten up. They please me."--Letter 14, 1876. 4BIO 377 6 As the two women worked together with dedicated purpose, they had at hand for reference several standard works by other authors, such as William Hanna's Life of Our Lord, Cunningham Geikie's Life and Words of Christ, and most likely some others. The finished product gives evidence, for instance, that they made some use of Hanna's book. While there are no paragraphs or, to our knowledge, even complete sentences taken from it, there are phrases here and there that can be easily identified, and in some cases the order in Ellen White's presentation follows Hanna rather closely. Hanna and Ellen White were both covering the same ground, leaning heavily on the gospel accounts. In Ellen White's writing there appear interesting details found in neither the Gospel writers or the writings of commentators, points in which she deals in sufficient detail to make it very evident that her basic source in writing was the visions given to her. In these visions she witnessed, sometimes in panoramic views and at other times in great detail, the events in the life of the Lord. Why Did She Copy from Others? 4BIO 378 1 Responding to this question in 1928, W. C. White wrote significantly of how this reading aided her: 4BIO 378 2 Notwithstanding all the power that God had given her to present scenes in the lives of Christ and His apostles and His prophets and His reformers in a stronger and more telling way than other historians, yet she always felt most keenly the results of her lack of school education. She admired the language in which other writers had presented to their readers the scenes which God had presented to her in vision, and she found it both a pleasure and a convenience and an economy of time to use their language fully or in part in presenting those things which she knew through revelation, and which she wished to pass on to her readers.--WCW to L. E. Froom, January 8, 1928. 4BIO 378 3 W. C. White mentions to Froom several other reasons as well that are worthy of thoughtful consideration: 4BIO 378 4 The great events occurring in the life of our Lord were presented to her in panoramic scenes as also were the other portions of the great controversy. In a few of these scenes, chronology and geography were clearly presented, but in the greater part of the revelation the flashlight scenes, which were exceedingly vivid, and the conversations and the controversies, which she heard and was able to narrate, were not marked geographically or chronologically, and she was left to study the Bible and history and the writings of men who had presented the life of our Lord to get the chronological and geographical connection. 4BIO 379 1 Answering still further the questions put to him by Elder Froom in 1928, W. C. White explained further: 4BIO 379 2 Regarding the reading of works of contemporary authors during the time of the preparation of these books, there is very little to be said, because when Sister White was busily engaged in writing, she had very little time to read. Previous to her work of writing on the life of Christ and during the time of her writing to some extent, she read from the works of Hanna, Fleetwood, Farrar, and Geikie. I never knew of her reading Edersheim. She occasionally referred to Andrews, particularly with reference to chronology. 4BIO 379 3 The knowledge that Ellen White read from other authors, and at times employed some of their phraseology, has led some to lose sight of the fact that the many visions given to her by God through the years constituted the main source of her information and insights. Were it not for these visions, she would never have written on the life of Christ. Her reading was primarily an aid in presenting precious truths through her pen. 4BIO 379 4 W. C. White mentioned Hanna, Fleetwood, Farrar, Geikie, and Andrews. He did not recall that she had read Edersheim, although recent study indicates that at some point she had. These were the books Ellen White had easy access to and was familiar with, and probably the ones she took with her to Australia. There were some others, but not a great number. It has been reported that there is evidence of some similarities in wording to expressions in twenty-five or thirty other authors. Ellen White did not carry a great library around with her, nor did she take such to Australia where she thought to stay only two years, or to New Zealand for the three months she expected to labor there. The time in New Zealand grew to ten months, as mentioned earlier, and she did considerable writing on the life of Christ while she wintered there. 4BIO 380 1 The numerous authors some have referred to is most likely accounted for in the fact that it was a prevailing practice for one commentator to borrow the wording of another, considering truth common property. It could well be that some of the books Ellen White had easy access to may have contained materials traceable to a number of authors. Ingram Cobbin in his preface to his Condensed Commentary and Family Exposition of the Holy Bible, page iv, declared: "All the commentators have drawn largely from the fathers, especially from St. Augustine," and then points out the borrowings of one from another, naming authors so involved. See Ellen G. White and Her Critics, pages 404-407, for insights into the literary borrowing of commentators. 4BIO 380 2 W. C. White in his letter to Froom made a further important point that should be taken into account: 4BIO 380 3 Another purpose served by the reading of history, Life of Our Lord [Hanna, 1863], and Life and Epistles of St. Paul [Conybeare and Howson, 1851, 1852] was that in so doing there was brought vividly to her mind scenes presented clearly in vision, but which were, through the lapse of years and her strenuous ministry, dimmed in her memory. 4BIO 380 4 The full W. C. White letter appears in Selected Messages 3:453-461, as a portion of appendix C. 4BIO 380 5 The reader who turns to Ellen White's first writing in 1858 on the life of Christ as found in Spiritual Gifts, 1:28-79, or Early Writings, 153 to 192, will find a vivid and clear narration, at times enhanced by details found neither in the gospels nor the writing of others. Work in Australia on the Life of Christ 4BIO 380 6 So the work in Australia on the life of Christ did not consist in producing creatively, chapter after chapter, but rather in Ellen White's writing more fully what had been revealed to her on Christ's life in many visions. Her time was much taken up with the developing work in Australia; Marian Davis, of whom little has been said, was busily occupied in drawing out from the various E. G. White sources materials that would broaden and enrich the presentation of the 1870s. Writing of this a decade later, Ellen White explained: 4BIO 381 1 I feel very thankful for the help of Sister Marian Davis in getting out my books. She gathers materials from my diaries, from my letters, and from the articles published in the papers. I greatly prize her faithful service. She has been with me for twenty-five years, and has constantly been gaining increasing ability for the work of classifying and grouping my writings.--Letter 9, 1903 (see also Selected Messages 3:93). 4BIO 381 2 At another time, writing of Miss Davis' work, Ellen White explained: 4BIO 381 3 She does her work in this way: She takes my articles which are published in the papers, and pastes them in blank books. She also has a copy of all the letters I write. In preparing a chapter for a book, Marian remembers that I have written something on that special point, which may make the matter more forcible. She begins to search for this, and if when she finds it, she sees that it will make the chapter more clear, she adds it. 4BIO 381 4 The books are not Marian's productions, but my own, gathered from all my writings. Marian has a large field from which to draw, and her ability to arrange the matter is of great value to me. It saves my poring over a mass of matter, which I have no time to do.... Marian is a most valuable help to me in bringing out my books.--Letter 61a, 1900 (see also Selected Messages 3:91, 92). 4BIO 381 5 In this letter she mentioned Marian as her "bookmaker." Ellen White Writes on Christ's Life and Ministry 4BIO 381 6 It was during her ten-month-long illness in 1892 that Ellen White actually began to do much writing on the ministry of Christ. In her diary for July 12, 1892, she noted: "This afternoon I wrote a number of pages on the life of Christ. I long for a large portion of the Spirit of God, that I may write the things which the people need." Thus she continued in the days that followed: 4BIO 381 7 Wednesday, July 13: In the morning I wrote on the life of Christ, and in the afternoon I rode out.... Thursday, July 14: 4BIO 382 1 After arranging my position so as not to bring any strain on arms or shoulders, I go to work at my writing, asking the Lord to bless that which I write. I know that He helps me.... I am now writing on the life of Christ.... Friday, July 15: 4BIO 382 2 I cannot manage to keep comfortably warm in these high rooms, with only a grate fire. I have had two severe chills, and this has greatly increased my lameness in my shoulders and hips. But notwithstanding this, I was able to spend most of yesterday writing on the life of Christ. I praise the Lord because I feel a nearness to my Saviour.--Manuscript 34, 1892. 4BIO 382 3 On that Friday, in a letter to O. A. Olsen, president of the General Conference, she wrote of how as she undertook this work she was almost overwhelmed with the subject: 4BIO 382 4 This week I have been enabled to commence writing on the life of Christ. Oh, how inefficient, how incapable I am of expressing the things which burn in my soul in reference to the mission of Christ! I have hardly dared to enter upon the work. There is so much to it all. And what shall I say, and what shall I leave unsaid? I lie awake nights pleading with the Lord for the Holy Spirit to come upon me, to abide upon me.... 4BIO 382 5 I walk with trembling before God. I know not how to speak or trace with pen the large subject of the atoning sacrifice. I know not how to present subjects in the living power in which they stand before me. I tremble for fear lest I shall belittle the great plan of salvation by cheap words. I bow my soul in awe and reverence before God and say, "Who is sufficient for these things?"--Letter 40, 1892. 4BIO 382 6 Only occasionally at this time did she mention specific visions in which scenes pertaining to the life of Christ passed before her, but in connection with first writing on the subject in 1858, the terms "I saw," "I was shown," or other terms indicating divine revelation and inspiration, frequently occurred. As the reader has observed the frequency of the visions given to Ellen White in Australia dealing with the various features of the work and the experience of individuals, it is reasonable to assume that as she wrote, views on the life and work of Jesus were frequently given to her also. In 1889 she told of how "the betrayal, trial, and crucifixion of Jesus" had passed before her point by point (Letter 14, 1889). In 1900 she wrote: 4BIO 383 1 Heavenly scenes were presented to me in the life of Christ, pleasant to contemplate, and again painful scenes which were not always pleasant for Him to bear which pained my heart.--Manuscript 93, 1900. 4BIO 383 2 As the work of preparing the book progressed, Marian Davis would search the writings for additional material, and Ellen White would fill in the gaps. Miss Davis gives a glimpse of her task as she pleaded that relevant materials be copied out from various sources, so that they would be more readily available. Such a request is more understandable when it is known that she herself did not use the typewriter. 4BIO 383 3 Perhaps you can imagine the difficulty of trying to bring together points relating to any subject, when these must be gleaned from thirty scrapbooks, a half-dozen bound [E. G. White] volumes, and fifty manuscripts, all covering thousands of pages.--Marian Davis to WCW, March 29, 1893. 4BIO 383 4 But it was Ellen White alone who performed the task of filling in to complete the text. Marian did none of the writing. Ellen White made mention of this at the death of Miss Davis in 1904, when her mind turned back to their labors together: 4BIO 383 5 We have stood side by side in the work, and in perfect harmony in that work. And when she would be gathering up the precious jots and tittles that had come in papers and books and present it to me, "Now," she would say, "there is something wanted [needed]. I cannot supply it." I would look it over, and in one moment I could trace the line right out. We worked together, just worked together in perfect harmony all the time.--Manuscript 95, 1904. Ellen White in New Zealand and Marian Davis in Melbourne 4BIO 383 6 Ellen White spent most of 1893 in New Zealand, and as noted in telling the story of her work there, she made some progress in writing for her book. Marian had remained in Melbourne, so Mrs. White shipped off new material to her as she was able to write it. The correspondence between the two throws some light on how they worked together. When examining the chapters after Marian had worked on them, Ellen White would add here or there and strengthen the presentation. Further, as Ellen White would write an article on a particular incident or subject, she would place it in the hands of her office staff with the expectation that it might serve in several ways. Such articles often gave new and fresh materials for Marian to draw from. 4BIO 384 1 While Ellen White was in New Zealand, Marian found that a course on the life of Christ was being offered in the newly opened Bible school in Melbourne. Eager to get all the background help she could for her task, she enrolled as a student. On October 18, 1893, she wrote to Ellen White: 4BIO 384 2 The Bible class coming in the middle of the forenoon is rather inconvenient, but while the life of Christ is studied, I can't afford to lose it, for it is the only thing I have bearing on my work, and it wakes one's mind up to hear the matter talked over. 4BIO 384 3 The interchange of correspondence during this year showed the concern of each of the two women as they made progress in the preparation of the manuscript. Prompted no doubt by attending the class, Marian suggested some topics she thought she would like to see represented in the book. Ellen White did not see the real need, and significantly declared: 4BIO 384 4 These I shall not enter upon without the Lord's Spirit ... to lead me. The building a tower, the war of kings, these things do not burden my mind, but the subjects of the life of Christ, His character representing the Father, the parables essential for us all to understand and practice the lessons contained in them, I shall dwell upon.--Letter 131, 1893. The Sequence of Events 4BIO 384 5 As the materials were assembled and arranged into chapters, careful attention had to be given to the sequence of the events in the Saviour's life. To what extent and in what detail visions provided the sequence in ministry and miracles in Christ's life and work is not known. It is known that a decade earlier she made a significant request: "Tell Mary to find me some histories of the Bible that would give me the order of events."--Letter 38, 1885. The Gospel writers in their accounts did not help much in the point of sequence. In the absence of direct instruction from Ellen White, or clues in the materials themselves, Miss Davis consulted carefully prepared harmonies of the Gospels, and as the work progressed made considerable use of S. J. Andrews' Life of Our Lord Upon the Earth, which as noted on the title page took into account "Historical, Chronological, and Geographical Relations." 4BIO 385 1 As the work was thought to be nearing completion in 1896, Marian, working on the three general introductory chapters, "'God With Us,'" "The Chosen People," and "'The Fullness of the Time,'" sought the counsel of Herbert Lacey of the Avondale school on the arrangement of paragraphs. He was a rather youthful graduate of the classical course offered at Battle Creek College. He made some helpful suggestions in the matter of the sequence of the thoughts presented, which, when it became known, gave birth in later years, when he was known as a seasoned college Bible teacher, to rumors that Lacey had a prominent role in authoring the book. In both oral and written statements he flatly denied such a role (DF 508, H. C. Lacey to S. Kaplan, July 24, 1936). Titles for the Chapters 4BIO 385 2 Chapter titles came rather naturally as the material was prepared, being representative of the subject matter. The Bible narrative suggested some, but there was some paralleling with chapter titles used by others who wrote on Christ's life. Selection was based on appropriateness and reader appeal. The title for the finished book would wait. 4BIO 385 3 Reference has already been made to the use Ellen White made of William Hanna's Life of Our Lord and Cunningham Geikie's Life and Words of Christ twenty years earlier when she was in California writing on Christ's life. She was acquainted with Daniel March's Walks and Homes of Jesus, and his Night Scenes in the Bible. Geikie's Hours With the Bible and Edersheim's works on the Temple and its services and Jewish social life were known to her as well as some others. While, as noted these books did not constitute what might be said to be her sources, they proved an aid to her in her descriptions of places, customs, and historical events. Extra-Scriptural Information 4BIO 386 1 In her writing in the 1870s and again in the 1890s on the life and ministry of Christ, two significant points should be noted. First, she did not fall into the pitfalls that some of the other writers fell into; second, she often introduced significant extra-Biblical points in historical narrative not mentioned by the Gospel writers--points in which she deals in sufficient detail to make it evident that her basic source in writing was the visions given to her. Limitations in space allow for but three illustrations, drawn one each from the three E. G. White published accounts of the life of Christ: 4BIO 386 2 At His trial before Herod, Spiritual Gifts, 1:51: "They spit in His face.... He meekly raised His hand, and wiped it off." 4BIO 386 3 In feeding the five thousand, The Spirit of Prophecy 2:260, 261: "The disciples, seeing Him pale with weariness and hunger, besought Him to rest from His toil and take some refreshment. Their entreaties being of no avail, they consulted together as to the propriety of forcibly removing Him from the eager multitude, fearing that He would die of fatigue. Peter and John each took an arm of their blessed Master and kindly endeavored to draw Him away. But He refused to be removed from the place." 4BIO 386 4 The resurrection, The Desire of Ages, 779, 780:" 'The angel of the Lord descended from heaven.' ... This messenger is he who fills the position from which Satan fell.... The soldiers see him removing the stone as he would a pebble, and hear him cry, 'Son of God, come forth; Thy Father calls Thee. "They see Jesus come forth from the grave." 4BIO 386 5 A careful reading of chapters 79, 80, and 81 of The Desire of Ages will disclose many interesting details not cited by the Gospel writers. There could have been many more extra-Biblical points of interest in the book were it not for the fact that it was intended to be widely distributed among those not familiar with Ellen White's call and work. Marian Davis explained this in a letter written to J. E. White, December 22, 1895: 4BIO 386 6 Since these books are sent out without explanation as to the authority by which the author speaks, it was thought best to avoid, as far as we could, statements for which the Bible seems to furnish no proof, or which to the ordinary reader appear to contradict the Bible. Better to give readers what they will accept and profit by than to excite criticism and questioning that will lead them to discredit the whole.... 4BIO 387 1 Sister White says that Christ was twice crowned with thorns, but as the Bible mentions only the second crowning, it was thought best to omit the first, or rather to give the second instead of the first. 4BIO 387 2 A passage in The Spirit of Prophecy, volume 2, that pictures the solicitation of Peter and John for their Lord is another example of material not included, for the reason cited by Marian Davis. The new book was intended for wide distribution beyond the ranks of those who understood Ellen White's work. The Proposal of Two Volumes 4BIO 387 3 As the work progressed and the manuscript grew, the staff working at Sunnyside proposed issuing two volumes of about six hundred pages each. W. C. White felt that if this plan met the approval of the publishers, the materials for the first volume would be ready in March or April, 1896 (9 WCW, pp. 198, 199). Assuming this would be done, Ellen White was reading the manuscript for the first volume (Letter 90, 1896), and in writing to Edson on February 16, 1896, she indicated that "we now have it about ready for the printer"--Letter 144, 1896. At Cooranbong they were in the midst of the Bible institute, and Ellen White jotted in her diary on February 18: 4BIO 387 4 In the afternoon Brother and Sister Prescott came. We had a good visit with Sister Prescott. Brother Prescott was with Marian in the interest of the book "Life of Christ." He is reading it, for it is the last reading before publication.--Manuscript 62, 1896. 4BIO 387 5 So Ellen White and her staff thought; but it did not work out that way. Three or four months later there was more material to be added. Wrote Ellen White on June 1, 1896: 4BIO 387 6 In the last discourses reported, Marian has had precious matter to insert, and this has necessitated her obtaining a new set of copies with the addition. 4BIO 388 1 In this letter to Elder Haskell she wrote of ambitious plans for book production, making reference to the decision to lift the parables out of the forthcoming "Life of Christ" and issue them in a separate volume: 4BIO 388 2 Sister Burnham ... is now to work with me in getting out books which I am anxious to prepare. The book on temperance comes first, then Testimony No. 34, and then the parables which Sister Davis will get out in a small book; then close up the second volume on the "Life of Christ": then the life of the apostles, then to finish the second book of Old Testament history. You see I have work to do.--Letter 167, 1896. 4BIO 388 3 On June 19, Ellen White was still producing material that needed to be included in the early chapters of the book. She wrote: "I am writing upon subjects which stir every fiber of my being. The preexistence of Christ--how invaluable is this truth to the believer!"--Manuscript 65, 1896. Who Will Publish It? 4BIO 388 4 This was a time, too, when the matter of the publisher had to be settled. Consideration had been given to offering the manuscript to Fleming H. Revell, who had handled Steps to Christ in a very acceptable manner. W. C. White wrote: 4BIO 388 5 [Mother] says that there are people who will be reached by the publications through outside publishers, who are not likely to get them from any of our agents; and she believes that much good has been accomplished through our placing Steps to Christ in the hands of Revell to publish.--8 WCW, p. 36. 4BIO 388 6 W. C. White felt that there were important and far-reaching advantages of Revell doing the publishing. He mentioned one, perhaps little known to the average person: "He is brother-in-law to Moody, who is the leading American evangelist and [who] as far as I can see has the lead in evangelical literature."-- Ibid., 35. 4BIO 388 7 Both SDA publishers, the Review and Herald and the Pacific Press, had issued a number of the E. G. White books, but things had become complicated since the enlarged and strengthened General Conference Association was handling denominational book publishing. That organization carried the responsibility of negotiating with the printers, and sent much of the work to the nearby Review and Herald. By contract, the Pacific Press stood in a reasonable degree of independence, and Ellen White could negotiate with them directly. The experience of the General Conference Association in publishing Thoughts From the Mount of Blessing (a spinoff of the "Life of Christ" manuscript), particularly in the matter of illustrations, led W. C. White on May 10 to exclaim, "Never, never, never!" (9 WCW, p. 436). Working through a second party in getting out books just didn't work well. 4BIO 389 1 On May 6, 1896, Ellen White wrote Edson: I have decided to negotiate with Pacific Press to publish "Life of Christ." We are now waiting for them to obtain cuts to go in the book. The first book is completed; the second is in the process of completion.--Letter 150, 1896. Decision on the Title 4BIO 389 2 Up to this point the project had been referred to as the "Life of Christ," and it was assumed that that would be the title. With the possible exceptions of The Great Controversy and the Testimonies, Ellen White did not select the titles for her books. As the time approached when a final decision on the title had to be made, suggestions came from various ones in Australia and America. Writing to C. H. Jones, manager of the Pacific Press, on October 22, W. C. White said, "As regards the title, I do not wish to say much till I have the criticism of others."--11 WCW, p. 20. Some, he felt, were "a hundred miles nearer being appropriate than the best of the others that have been recommended to us." He promised to send a cable after consulting "the wise men here, and have Mother's opinion, and that of Sister Davis." The suggestion of the publishers narrowed down to "The Desire of All Nations" and "The Desire of Ages," both based on Haggai 2:7, "The desire of all nations shall come." On November 9, he wrote Jones: 4BIO 390 1 We came to agreement, after much consideration and discussion, to propose that the title for the first book shall be "The Desire of Ages." Before the title page is printed, we will decide whether it is better for both books to carry this title, or if we can select another title for the second volume.--The Desire of Ages, 51. Illustrations and Finance 4BIO 390 2 At the time The Desire of Ages was published, Adventist publishing houses had limited capital to invest in large books, and the authors at times assisted in providing funds for illustrations and initial expense such as typesetting and the making of the printing plates. With the decision that the book would be published by the Pacific Press, in Oakland, California, interest at both the author's end and the publishing house turned to these arrangements. With Thoughts From the Mount of Blessing, handled by the General Conference Association as publishers and the Review and Herald as printers, the results as far as illustrations were concerned proved disappointing; many of the cuts had to be made over. With The Desire of Ages there was, over a period of months, quite a volume of correspondence, the examining of proofs, et cetera, for it was determined that the illustrations had to have the author's approval. 4BIO 390 3 On July 16, 1896, Ellen White wrote of the financial side in a letter to Mrs. Wessels in South Africa: 4BIO 390 4 The manuscript for the "Life of Christ" is just about to be sent to America. This will be handled by the Pacific Press. I have employed workers to prepare this book, especially Sister Davis, and this has cost me $3,000. Another $3,000 will be needed to prepare it to be scattered broadcast through the world in two books. We hope they will have a large sale.--Letter 114, 1896. 4BIO 390 5 While in the United States, W. C. White was able to give attention to the illustrations, consulting with the Pacific Press and with the artist, W. A. Reaser, in New York City (11 WCW, p. 32). The Last Touches 4BIO 390 6 In July Ellen White was still writing on the closing scenes of the life of Jesus. Her diary for July 28 shows how deeply she felt about her Subject: 4BIO 391 1 In writing upon the life of Christ I am deeply wrought upon. I forget to breathe as I should. I cannot endure the intensity of feeling that comes over me as I think of what Christ has suffered in our world. He was a "man of sorrows, and acquainted with grief": "he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed," if we receive Him by faith as our personal Saviour!--Manuscript 174, 1897. 4BIO 391 2 A letter written to W. C. White on December 12, 1897, reflects the joy of finishing a long, protracted task: 4BIO 391 3 Marian seems cheerful. The last chapters are done. "Oh," she says, "I could never, never have completed the book had you not been right here where you could supply the live links necessary. Now the life of the book is fully kept up to the close." 4BIO 391 4 And I feel very much relieved and do not feel as if I am stealing if I take up other subjects before the book is closed. But nearly everything I could write has been on the matter which concerned the book, that she could select some things for the book and Maggie [Maggie Hare, who took Fannie Bolton's place] could make articles of the subjects for the papers. I shall now breathe more freely.--Letter 209, 1897. 4BIO 391 5 The manuscript for the second volume went to the publishers in mid-January, 1898. Checking Proofs and Illustrations 4BIO 391 6 The next few months entailed the checking of proofs of the text of the two volumes as the type was being set. Ellen White, as well as Marian Davis and W. C. White, gave very careful attention to this. Close scrutiny was also given to the artwork, including many new designs. Let it not be supposed that Ellen White did not concern herself with such details. She was paying for the paintings, and she wanted them right. On December 20 she wrote to C. H. Jones: 4BIO 391 7 I wish to say to you that I am sadly disappointed in the cuts prepared for such a book as the "Life of Christ." I consider that if Brother Reaser accepts such figures, his eye and taste has lost its cunning. You cannot expect me to be pleased with such productions. Look at these figures critically, and you must see that they are made from either Catholic designs or Catholic artists. The picture of Mary has a man's face; the representations of Christ with the two fingers prominent, while the others are closed, is wholly a Catholic sign, and I object to this. I see but very little beauty in any of the faces, or persons.--Letter 81a, 1897. 4BIO 392 1 The reading of the proofs at times called to Ellen White's mind some things she wanted to add. In a letter written in mid-February, 1898, she stated, "Matters must be prepared on the 'Life of Christ,' and after I thought it was done. In reading the manuscript, I saw that some other things must be written."--Letter 8, 1898. 4BIO 392 2 The making of changes in the manuscript after it had been sent to the publisher, and the changing of the text in pages already set in type, was frustrating to the publishers and expensive all the way around. W. C. White wrote to C. H. Jones on July 14, 1898: 4BIO 392 3 The getting out of this book is a great enterprise, and though it costs us much in money and in labor and in patient forbearance, we are confident that when issued, it will be worth, to the cause, all that it has cost and many times more. And while we may truly say that it is a trying thing to work along with author and publisher so far apart, yet it may be that the book is enough better to pay for all this. 4BIO 392 4 As I now have opportunity to see the volume, and the value of what Mother is now writing, I daily feel to thank the Lord that she is here in Australia, where she is comparatively free to write what the Lord presents to her mind.--12 WCW, p. 96. (Italics supplied.) 4BIO 392 5 The Desire of Ages first came from the press in two beautiful art volumes, with continuous numbering of pages. Shortly thereafter it was published in a single volume of 865 pages. Very near the close of the year, December 10, 1898, copies arrived at Cooranbong and were eagerly examined by Ellen White, W. C. White, and her staff of workers (The Desire of Ages, 386). The monumental task was completed. Now the book would bless millions in the years to come. 4BIO 392 6 The first edition of The Desire of Ages was distributed largely to the public through literature evangelists. Then the Pacific Press turned to the production of what is termed a "trade edition"--the book in less elaborate form, to be sold largely to Seventh-day Adventists. 4BIO 393 1 The publishers chose to issue it in a Testimonies-size page, using smaller type and putting it out in a cloth binding for $2. It carried an appendix and a subject index, and was a rather stubby volume of 1,042 pages. In this form it was not popular and had a limited life span. Soon the trade book printing was done from the same plates as were used for the colporteur edition, but without full-page illustrations. A Book That Should be in Every Home 4BIO 393 2 On May 21, 1900, Ellen White wrote: God would be pleased to see The Desire of Ages in every home. In this book is contained the light He has given upon His Word. To our canvassers I would say, "Go forth with your hearts softened and subdued by reading of the life of Christ. Drink deeply of the water of salvation, that it may be in your heart as a living spring, flowing forth to refresh souls ready to perish."--Letter 75, 1900. 4BIO 393 3 Looking back in 1906, Ellen White freely attributed the truths set forth in the books tracing the great-controversy story to the work of the Holy Spirit. She mentioned only three of the Conflict books, for Prophets and Kings and The Acts of the Apostles were not yet published. 4BIO 393 4 How many have read carefully Patriarchs and Prophets, The Great Controversy, and The Desire of Ages? I wish all to understand that my confidence in the light that God has given stands firm, because I know that the Holy Spirit's power magnified the truth, and made it honorable, saying: "This is the way, walk ye in it." In my books, the truth is stated, barricaded by a "Thus saith the Lord." 4BIO 393 5 The Holy Spirit traced these truths upon my heart and mind as indelibly as the law was traced by the finger of God, upon the tables of stone, which are now in the ark.--Letter 90, 1906 (Colporteur Ministry, 126). ------------------------Chapter 33--(1899) The American Mails and Agonizing Situations 4BIO 394 1 Following the account of the preparation and publication of The Desire of Ages, we return now to the activities at Sunnyside as the year 1899 dawns. The Sabbaths and Sundays she spent at Maitland took Ellen White away for a few days each week, but the literary activities at her Sunnyside office continued. Marian Davis pressed on with the parables book, and Ellen White turned her attention to the American mails. Several matters of vital importance pressed hard upon her. Foremost among these was the distressing course being pursued in the medical missionary work in America. 4BIO 394 2 Dr. John Harvey Kellogg was taking steps to divest this work of its denominational ties, in the Battle Creek Sanitarium, the medical school, and in the work for the outcasts and socially deprived classes in Chicago. This last mentioned was a fast-burgeoning work that divided his interests and overburdened his body and mind. 4BIO 394 3 Calling for earnest attention were the inroads of pantheistic philosophy insidiously creeping into the teachings of Seventh-day Adventists, threatening the basic theology of the church. A three-week-long General Conference session would open at South Lancaster, Massachusetts, on February 15, and she applied herself to the preparation of messages to sound solemn warnings and to guard the cause. 4BIO 394 4 The pressure of the Newcastle camp meeting, which lasted into January, 1899, deterred her writing. It was not until near the close of the General Conference session that her messages arrived and were read to the delegates by G. A. Irwin, president of the General Conference. Some were read on Wednesday morning, March 1, and others on Sabbath afternoon, March 4. The messages that dealt with the various phases of the medical missionary work were presented first. In the main these were but an amplification of what she had been writing in letters to Dr. Kellogg over a period of a year or two. Some of the letters contained words of commendation for certain phases of his work; some just newsy reports of developments in Australia, particularly in medical missionary lines; some sounded an alarm, some solemn warnings. All were written kindly, carefully, and with understanding. On February 13, 1898, she introduced her message to the doctor, whom she had known since he was a lad and whom she loved as her own son: 4BIO 395 1 It would give me great satisfaction to have a long visit with you. I have much to say to you, and you have much to say to me. Sometimes I have a strong impression that I shall again bear my testimony upon the old field of battle, Battle Creek.--Letter 21, 1898. 4BIO 395 2 Another communication written around the same time opens with the words: 4BIO 395 3 Special light has been given me that you are in danger of losing sight of the work that is to be done for this time. You are erecting barriers between your work and those you are educating, and the church. This must not be.... 4BIO 395 4 Do not, I beg of you, instill into the students ideas that will cause them to lose confidence in God's appointed ministers. But this you are certainly doing, whether you are aware of it or not.... Temptations will come to you that to carry forward the medical missionary work you must stand aloof from the church organization or church discipline.--Letter 123, 1898. 4BIO 395 5 You are to remember, my brother, that the Lord has a people on the earth, whom He respects. But your words and the way in which you express them create unbelief in the positions we occupy as a people at the present time. You do not believe the present truth. 4BIO 395 6 You will remember that I wrote you that the banner you should hold firmly was being taken from your hand, and a banner with a different inscription put into it. You remember the warning given you that you were in danger, as was Nebuchadnezzar, of exalting yourself. Other symbols have been given me which lead me to write you now. You are in danger of not holding fast the faith once delivered to the saints, of making shipwreck of your faith. The words were spoken, "A very small leak will sink a ship."--Ibid. 4BIO 396 1 Enamored with the work of a Dr. George D. Dowkontt, who had developed an undenominational Medical Missionary Society in New York City, through the middle 1890s, Dr. Kellogg cherished something of this kind as the ideal for the work he was leading out in, in Battle Creek and Chicago. In progressive steps he worked toward ushering the medical work of Seventh-day Adventists toward a nondenominational status. As Kellogg led out in the establishment of the American Medical Missionary College in 1895 (as explained in chapters 23 and 24 of The Story of Our Health Message), he rather stealthily imposed on this important phase of educational work an undenominational identity. The students who enrolled in this medical college were told by Kellogg: 4BIO 396 2 This is not a sectarian school. Sectarian doctrines are not to be taught in this medical school. It is a school for the purpose of teaching medical science, theoretically and practically, and gospel missionary work. It is not to be either a Seventh-day Adventist or a Methodist or a Baptist, or any other sectarian school, but a Christian medical college--a missionary medical college, to which all Christian men and Christian women who are ready to devote their lives to Christian work will be admitted.--Medical Missionary, October, 1895 (quoted in The Story of Our Health Message, 294, 295). 4BIO 396 3 Kellogg's veering away from the church and what it stood for, accompanied by an attitude of increasing criticism of the ministry, placing the ministerial work as secondary to the medical missionary work, brought agony to Ellen White. "The medical missionary work," she wrote Kellogg, "is not to supersede the ministry of the Word." She continued: 4BIO 396 4 I have listened to your words in jots and tittles to demerit the ministers and their work; it was not to your credit to do this. It was against the Lord's organized plans, and if all had been done to please your ideas, we should have strange things developed; but God has held in check some things, that they should not become a specialty.... You have become exalted; you have come to think that the message God has given for this time is not essential.--Letter 249, 1899. Work for the Outcasts 4BIO 397 1 Dr. Kellogg was reaching out to bring aid to the deprived, the drunkards, the prostitutes and outcasts in Chicago. This work, at its inception, brought commendation from Ellen White, but as it grew disproportionately, cautions and restraints were called for. Alarmed, she wrote to him on December 14, 1898: 4BIO 397 2 Constant work is to be done for the outcasts, but this work is not to be made all-absorbing. This class you have always with you. All the means must not be bound up in this work, for the highways have not yet received the message. There is work in the Lord's vineyard which must be done. No one should now visit our churches, and claim from them means to sustain the work of rescuing outcasts. The means to sustain that work should come ... from those not of our faith. 4BIO 397 3 Let the churches take up their appointed work of presenting truth from the oracles of God in the highways. As in the days of Christ, we are to minister to all classes. But to make the work of seeking for the outcasts all and in all, while there are large vineyards open to culture and yet untouched, is beginning at the wrong end. The means now given by the churches is needed to establish the work in new fields. The glad tidings are to be proclaimed to every nation, tongue, and people.--Letter 138, 1898. 4BIO 397 4 Through the year 1898 she penned seventeen letters to Dr. Kellogg, aggregating some 113 pages; many were messages of caution. On December 18, 1898, she warned: 4BIO 397 5 You are in positive danger. You are placing too many duties upon yourself and those connected with you. Unless you give yourself time for prayer and for study of the Scriptures, you will be in danger of accommodating the Scriptures to your own ideas. Take heed that in the work you are doing, you do not misapply your powers, giving all you have to a work which is not a whole, but only a part of the work to be done. Keep the part you are doing in symmetrical proportion with the other lines of the work.--Letter 126, 1898. 4BIO 398 1 Her last letter to him in 1898 was a most earnest appeal, dated December 29. 4BIO 398 2 Brother John Kellogg, my mother heart goes out toward you with weeping, for by symbols I am warned that you are in danger. Satan is making masterly efforts to cause your feet to slide; but God's eye is upon you. Fight these last battles manfully. Stand equipped with the whole armor of righteousness. By faith I lay you, in earnest prayer, at the feet of Jesus. You are safe only in that position. Never for a moment suppose that you are in no danger. You are God's property. You are to consider that you are under God's supervision. Your strength is in learning of Jesus Christ, His meekness, His lowliness of heart.--Letter 132, 1898. 4BIO 398 3 One of her letters contained a strong appeal to Dr. Kellogg for financial help with which to build the much-needed Sydney Sanitarium. She urged that the Battle Creek Sanitarium, now in a prosperous time financially, should give aid to the medical work in Australia. Dr. Kellogg responded to the appeal, but not in the way Ellen White intended or expected. By the terms of the new charter for the Sanitarium designed by Dr. Kellogg in 1897, none of the profits of the institution could be used outside of the State of Michigan. Pressed by Ellen White, the doctor informed her that within a short time he would see that the work in Australia would receive $5,000. This he would raise himself. It was easier to respond to the appeal for money than to the appeals for changes in the course he was following in an unbalanced medical missionary work, in disparaging the ministry, and in steps being taken to make the medical work undenominational. The Burden of Heart Not Lifted 4BIO 398 4 Her messages to the General Conference penned during the early weeks of 1899 did not lift from her heart her concern for Kellogg. Through the year 1899 she wrote another twenty-six letters to him, averaging nine pages each. Not all were sent at the time of writing, for she could see that her messages of counsel were not accomplishing what they should and she wrestled to find a way to save the doctor from shipwreck. When she could, she wrote and spoke with commendation and encouragement. It was so as she related to workers in Australia the manner in which God especially blesses the work of consecrated physicians: 4BIO 399 1 I have seen Dr. Kellogg fall on his knees in an agony of distress when an operation was to be performed which meant life or death. One false movement of the instrument would cost the patient's life. Once, in a critical operation, I saw a hand laid upon his hand. That hand moved his hand, and the patient's life was saved.... 4BIO 399 2 The medical work has been represented as the right hand of the body of truth. This hand is to be constantly active, constantly at work; and God will strengthen it. But it is to remain a hand; it is not to be made the body. I desire that this point shall be understood.--UCR, July 21, 1899. 4BIO 399 3 Her message to him written April 17 was one of encouragement. In this she declared: 4BIO 399 4 On no account should you be entangled and woven up in any work that will endanger your influence with Seventh-day Adventists, for the Lord has appointed you to fill a place of His appointment, to stand before the medical profession, not to be molded, but to mold human minds.... He has a work for you to do, not separated from Seventh-day Adventists, but in unity and harmony with them, to be a great blessing to your brethren in giving to them that knowledge which God has given you.--Letter 73, 1899. 4BIO 399 5 But at this time Kellogg was not prone to receive messages of caution and reproof. He took offense at the cautions Ellen White sounded and declared that she had turned against him. He threatened to resign from his work and all connection with Seventh-day Adventists. This almost stunned her. On August 15 she wrote in her diary: 4BIO 400 1 I lose my courage and my strength and cannot call to mind the very things I ought to say and the many things I ought to write. I have a letter--two, yes, three--written for Dr. Kellogg, but I am so afraid of being misunderstood that I dare not send them. I feel intensely, and want to help his mind in many things, but how can I do it? My words are misapplied and misunderstood, and sometimes appear to be so misunderstood by humans that they do more harm than good. This has been the case with Dr. Kellogg.--Manuscript 189, 1899. 4BIO 400 2 The next day she wrote in her diary: The mail went this morning. There are the letters to Dr. Kellogg, uncopied, unsent. Perhaps it is well. I do not think we see things alike, and he feels sure his work has been under the leading of the Lord. I see his dangers, which he does not see. The Lord has presented his case before me, and the result must, I fear, come upon him. 4BIO 400 3 He is carrying the responsibilities he has been accumulating for years. If he falls under the load he has piled upon himself, he will leave the impression it is because he was left without the cooperation of those who ought to have helped him. May the Lord have compassion upon Dr. Kellogg is my prayer. May the Lord help him to see he is accumulating too many responsibilities in the medical missionary work.--Ibid. 4BIO 400 4 Some months after this, in a letter to George Irwin, Ellen White pointed out the critical nature of Dr. Kellogg's case, and spoke of the terrible crisis that must be met: 4BIO 400 5 He is writing Dr. Caro letters which declare he is going to give up and separate from Seventh-day Adventists. This is the result of his getting himself overloaded and so crowded with financial embarrassments he does not know what to say or to do to extricate himself. I am so sorry that things are as they are--but Satan has played his cards well, and the game is falling into Satan's hands unless something can be done to save Dr. Kellogg.--Letter 170, 1900. 4BIO 400 6 To see the man who had been used so mightily by God and by whose side she had stood through the years veer away from the message and lose sight of the real objectives of medical missionary work tore Ellen White's soul. Nonetheless, she continued to labor and pray and to communicate through letters. As the materials were assembled for Testimonies, volume 6, a section of nearly one hundred pages was devoted to medical missionary work and the balance that should be maintained in carrying forward its many features. The later compilation Welfare Ministry also carries a section on working for the unfortunate, appropriately titled "The Outcasts." At the 1899 General Conference Session 4BIO 401 1 The first of the E. G. White messages read before the 1899 General Conference session on March 1 carried the title "The Work for This Time," and opened with the words: 4BIO 401 2 We are standing on the threshold of great and solemn events. Prophecies are fulfilling. The last great conflict will be short, but terrible. Old controversies will be revived. New controversies will arise. The last warnings must be given to the world. There is a special power in the presentation of the truth at the present time; but how long will it continue? Only a little while. If ever there was a crisis, it is now. 4BIO 401 3 The message pointed out that with the advance of the work in its many features, dangers would arise that must be guarded against, and "as new enterprises are entered upon, there is a tendency to make some one line all-absorbing; that which should have the first place becomes a secondary consideration." Then she addressed herself to the work for the social outcasts: 4BIO 401 4 Of late a great interest has been aroused for the poor and outcast classes; a great work has been entered upon for the uplifting of the fallen and degraded. This in itself is a good work.... This will have its place in connection with the proclamation of the third angel's message and the reception of Bible truth. But there is danger of loading down everyone with this class of work, because of the intensity with which it is carried on. There is danger of leading men to center their energies in this line, when God has called them to another work.--The General Conference Bulletin, 1899, 128. Meeting the Inroads of Pantheism 4BIO 402 1 Only as God had revealed it to her could Ellen White have known that pantheistic teachings would be presented at the General Conference session. She was led to write and send in advance an article to be read entitled "The True Relation of God and Nature." At the Tuesday-morning meeting, February 21, as the health message was being discussed at the session, Dr. Kellogg declared that he would be glad to hear from Dr. E. J. Waggoner and W. W. Prescott "on this question of healthful living," for both had been giving interesting and helpful talks at the Sanitarium. As Waggoner spoke, he did so in the framework of pantheistic philosophy, which carried apparent support of at least a part of the audience. Some days later the mail brought Ellen White's message, which was read to the session on Sabbath afternoon, March 4. 4BIO 402 2 It opened with these words: Since the fall of man, nature cannot reveal a perfect knowledge of God, 's God.--Ibid., 157. 4BIO 402 3 Excerpts from her address reveal the straightforward way she came to grips with the issues that had been so subtly raised at the church's world headquarters: 4BIO 402 4 Christ came to the world as a personal Saviour. He represented a personal God. He ascended on high as a personal Saviour, and He will come again as He ascended to heaven--a personal Saviour. We need carefully to consider this, for in their human wisdom, the wise men of the world, knowing not God, foolishly deify nature and the laws of nature.... 4BIO 402 5 The Father in heaven has a voice and a person which Christ expressed. Those who have a true knowledge of God will not become so infatuated with the laws of matter and the operations of nature as to overlook or to refuse to acknowledge the continual working of God in nature. Deity is the author of nature. The natural world has in itself no inherent power but that which God supplies. How strange, then, that so many make a deity of nature! God furnishes the matter and the properties with which to carry out His plans: Nature is but His agency.--Ibid. Counsel on Seeking Counsel 4BIO 403 1 As mentioned in an earlier chapter, there was in the late 1890s a deterioration in conditions in the publishing house at Battle Creek. Ellen White's nephew, F. E. Belden, an employee there, reported the situation, which rolled a heavy weight on her soul. When the letter came to her, she read the opening paragraphs and then handed it to W. C. White, asking him to reply. From the visions God had given her she was familiar with the circumstances, but reading of them from the pen of another engendered distress. Because of the uniqueness of the situation we give here a part of what W. C. White wrote of this in a letter to Belden on September 25, 1899: 4BIO 403 2 After Mother had read the first of your letter, she laid it down, saying that she was weary and heartsick of thinking of matters at Battle Creek, and that she must ask me to read the letter and to write to you about it. I am sorry for your sake that she has laid this duty upon me, but for my own sake I am glad, because it gives me an opportunity to express to you some thoughts which I am anxious that both you and Edson [White] should consider. 4BIO 403 3 It is not necessary that you or Edson or any other person shall give particulars regarding the work at Battle Creek in order to get Mother's counsel as to the course that should be pursued, because the matters which transpire there are laid open before her clearly from time to time. Mother is carrying a very heavy burden regarding the work at Battle Creek, and especially at the Review and Herald, and she is writing frequently to the managers and to the officers of the General Conference, laying out principles and calling attention to dangers. 4BIO 403 4 It is not advisable at present for anyone to write to Mother particulars about the lack of harmony, the lack of tenderness, and the lack of missionary spirit in the office of publication and in the church, because it seems to bring upon her a burden which is greater than she can bear. 4BIO 403 5 When the Lord opens these matters to her mind, He gives her strength to bear the load, but when individuals present these things, it seems to almost kill her. 4BIO 403 6 Another reason why it is not best for individuals to lay before Mother the shortcomings of others is the fact that this very action puts them in a position where they cannot so fully appreciate the counsels and reproofs sent as [they can] if they have adopted the plan of carrying their burdens, their complaints, their questions to the Lord, asking Him to send His answer through whatever agency He may choose, then waiting patiently for that answer. 4BIO 404 1 It may come through a message given to Mother; it may come in another way, but I think that ... when we wait patiently upon the Lord, we are in a better position to appreciate the answers which come to our questions, whether they be in special testimony, in the sermons of our ministering brethren, in our study of the Sacred Word, or in our seasons of counsel and prayer with our colaborers in the work. 4BIO 404 2 Believe me, dear Frank, that these suggestions are offered in tenderest love and sympathy. I do appreciate to some extent your burdens of mind, your perplexity, your anxiety regarding the progress of the work, and your feeling of distress and indignation as you see a wrong course followed in the dealings between institutions, and the dealings of the institutions with enterprises and individuals.--14 WCW, p. 127. School Debts and Ellen White's Gift 4BIO 404 3 The American mails had brought to Ellen White a letter from Battle Creek seeking counsel as to the erection of another building there in the headquarters city. She wrote in her diary of her answer and of the outcome: 4BIO 404 4 The letter was answered. The light given me of God for them was given them distinctly that not a brick should be laid to incur additional debt, and close investigation should be made to ascertain the reason for so heavy a debt already existing. 4BIO 404 5 But the counselors in Battle Creek, notwithstanding, concluded that the testimony coming to them did not mean what it said. The appearance was that they must have more buildings and they did build, following the imagination of their own hearts, and now they are involved in embarrassment.... They went directly contrary to the light God gave them, and the counsel of men was accepted, for it looked so wise to them to make additions that they imagined they must have. 4BIO 405 1 There will be every excuse made for men to follow their strong imagination, and the instruction the Lord--who knows the end from the beginning--gives is cast aside as a mistake.... If men will refuse light they shall have trouble. The yoke of perplexity which they have chosen for their own necks always galls when this is the case. But how much might be saved if those who claim to believe the testimonies [would accept those] the Lord has sent them rather than to cast them aside and crowd forward their own human decision which costs heavily in the end. This is the work that is now being done.--Manuscript 89, 1900. Ellen White Relates to the Mistake 4BIO 405 2 More than $20,000 was consumed in creating that additional building. Writing of the experience, she showed her tolerance, and the bigheartedness of a mother: 4BIO 405 3 We feel very anxious to do all in our power to lift the heavy debt on our schools. I have proposed to give to the benefit of the schools my book on the parables [Christ's Object Lessons]. They may have the avail of this book in every place for the benefit of the schools to pay the great debt that has been created through not heeding the messages that the Lord has sent.--Ibid. 4BIO 405 4 What she had in mind was laid before the readers of The Review and Herald, May 1, 1900. The General Conference appointed a seven-man committee to foster a well-organized campaign. With the cooperation of thousands of church members, this gift yielded more than $300,000 in debt-paying funds. Correspondence with G. I. Butler 4BIO 405 5 Some of her correspondence buoyed her soul. This was the case in the exchange with G. I. Butler. At the time of the General Conference session of 1888 held in Minneapolis, Minnesota, Butler, who had long served as president of the General Conference, was ill and could not be present. Relieved of his responsibilities at that meeting, he retired in Florida, planted an orange grove, and for more than a decade faithfully cared for his wife, who, soon after moving to Florida, suffered paralysis. Being for some years on the negative side of the issues that had surfaced at Minneapolis in 1888, he felt that Ellen White had about written him off. When he received word that at her direction one of the first copies of The Desire of Ages to come from the press was to be sent to him, he was elated and took heart. He wrote to her expressing his gratitude for her thoughtfulness of him. 4BIO 406 1 After five years in retirement he had come to see some things more correctly and had changed his attitude. He wrote a letter of confession in 1893, published in the Review and Herald. In this he stated: 4BIO 406 2 I freely admit that for a period I stood in doubt in regard to the agitation of these subjects ["the doctrines of justification by faith, the necessity of appropriating Christ's righteousness by faith in order to (attain) our salvation"] I have here so freely endorsed. I did not attend the General Conference in Minneapolis, where differences were agitated, being at the time sick in Battle Creek.... My sympathies were not with those leading out in bringing what I now regard as light, before the people. 4BIO 406 3 He was glad that he could testify: I am well satisfied that additional light of great importance has been shining upon these subjects, and fully believe that God has greatly blessed it to the good of those who have accepted it.--June 13, 1893. 4BIO 406 4 Now a letter to Ellen White in late 1898 initiated a fresh correspondence. Ellen White responded to him a few months later, on April 21: 4BIO 406 5 I received your letter a few days since, and read it with interest. Every mail I have designed writing to you, but each time something has come in to crowd me upon other things, and I could not get your letter written. But now I will write you a few lines. 4BIO 406 6 You misapprehend me when you suppose I have lost all hope of you. This has never been the case. I have had a great desire to see you, and to converse and pray with you. I would be pleased to see you take hold of the work again and move forward, drinking in the rich truths which God has given us. I desire to see you stand on vantage ground and realize the blessing of God in your own heart and life. 4BIO 407 1 Then, as if conversing with an old friend--which she was--she continued: 4BIO 407 2 This field is large, and has been represented to me as a new world, a second America, but very different from America in its government. But America is far from being what it once was. I feel sorry when I consider this. 4BIO 407 3 In regard to your situation, be assured that if I had the opportunity, I would grasp your hand with gladness, and call you brother. I think I am unchanged from the simple, humble servant of Jesus Christ you have always known me to be. You and I are getting along in years. But as far as my memory and activity are concerned, I have never in any period of my life done more earnest, hard work in speaking and writing than during the year 1898. 4BIO 407 4 I see so much to do. I cannot see any place where I can let go my hold. Souls are perishing, and I must help them. I speak in the church and out of the church. We drive out into the country places, and speak in the open air, because the prejudice against the truth is so great that the people will not consent to our speaking in the little rough house where they assemble for worship. 4BIO 407 5 Ellen White "chatted" about her experience in Australia for six pages with one she had known for nearly fifty years. She closed with this paragraph: 4BIO 407 6 But I must stop writing. It is now 5:00 A.M., one hour before daylight. I left my bed at one o'clock. I have written this letter to you and two pages to Dr. Kellogg since then. Tell me in your next letter if you can read my writing. I cannot always get my letters copied. If you can read them, I will send some in this way. I would say to you, "Have faith in God. Trust in Him, for He knoweth all things. He is true and patient with all His erring children." God bless you is my prayer.--Letter 74, 1899. ------------------------Chapter 34--(1899) Wrestling With Distressing Financial Problems 4BIO 408 1 From term to term the attendance at the Avondale school steadily increased. The dormitories, which at first also housed classrooms, needed every bit of space for student housing, and in the summer of 1898-1899 it seemed that there was no other way to meet the need but to erect College Hall. This would provide classrooms, a chapel, and administrative offices. Before the sawmill was turned over to the health-food industry, much of the lumber for the new building was cut from local timber. The General Conference promised to match pound for pound for the project (EGW, in The General Conference Bulletin, 1899, 130; DF 312d, AGD, in Australasian Record, August 27, 1928). Depending on this promise, and anticipating the receipt of funds from America in due time, carpenters were employed, supplies were purchased, and construction was begun. Funds immediately available would allow for the payment from week to week of only a fraction of the wages of the workmen, just enough for families to subsist; full wages were promised when the remittance should come from America, anticipated in early April, 1899. 4BIO 408 2 As the work advanced, Ellen White made it a point to visit the families of the workmen frequently to see whether basic needs were being met. Was there sufficient food? How about the children's shoes and clothes? Were there other very special pressing needs? When she found such, she saw that they were met from her own funds. Morale must not be allowed to sink. In the meantime she addressed an appeal to the General Conference in session, which was read the morning of March 1. As she came to the point of presenting specific needs, she introduced the appeal for financial help with these words: 4BIO 409 1 When the General Conference sent me and my helpers to Australia, our people should have understood the situation, and should have provided us with means and facilities for establishing the work in this country. For seven years we have labored here; but except the publishing house in Melbourne, we have no institution that can give character to the work. 4BIO 409 2 In our school work something has been done; but we have not yet the means for erecting our main hall, which will contain the chapel and recitation rooms. We have not means for the necessary improvement of the land and equipment of the buildings.--Ibid., 1899, 129. 4BIO 409 3 Then she turned to other pressing areas, the medical work and the need of a sanitarium in Sydney and a hospital in Cooranbong. There was a need also to establish clinics and to build churches. She added: 4BIO 409 4 It was not the design of God that our work in this country should be so hard and advance so slowly. It is His purpose that there shall be a true pattern in Australia--a sample of how other fields shall be worked. The work should be symmetrical, and a living witness for the truth. God would have us cherish a noble ambition.--Ibid., 130. 4BIO 409 5 Ellen White told of how the Lord's instruction on this point came to her: 4BIO 409 6 I seemed to be in a meeting where our necessities were being reviewed. We were considering what should be done. One stood up among us, and the word of the Lord was spoken: 4BIO 409 7 "Those in America can relieve the situation here, and should have shared with you their abundance years ago." ... "When I send My servants to establish My work in a new field, and build up the interests essential to give it character, I call upon My people to sustain that work with their prayers and with their means.... 4BIO 409 8 "When My servant whom I have called to make known My will was sent to Australia, you in America should have understood that you had a work to do in cooperation with her. Who was it that carried out My directions in laying the foundation of the institutions in America, which have grown to such large proportions? 4BIO 410 1 "And when My servant was sent to establish the work in a new field, could you not see that He who owns all the gold and silver was calling for your cooperation? You had obtained a standing fully abundant and ample. And when the work was to begin in another field, I would be with My servant to indicate the work; and you should have been ready to aid in lifting up the standard of truth by precept and example in a way that would recommend it to a gainsaying world."--Ibid. 4BIO 410 2 It was an attentive audience who listened to the messages. Ellen White made one final appeal: 4BIO 410 3 I have tried to set things before you, but the attempt falls far short of the reality. Will you refuse my plea? It is not I who appeals to you; it is the Lord Jesus, who has given His life for this people. In my request I obey the will, the requirement of God. Will you improve this opportunity of showing honor to God's work here, and respect for the servants whom He has sent to do His will in guiding souls to heaven?--Ibid., 132. The Delegates Respond 4BIO 410 4 When the reading ended G. A. Irwin declared: "Here is an earnest appeal to us. What shall we do with it? Shall we begin right here to reform, or shall we forget what manner of men we have been, and continue doing as we have done? I, for one, want to have a part in this, and I will give $100 to go to that field." There was a silence, for $100 represented more than a month's pay. W. W. Prescott spoke, saying, "Shall we ... go on, and do nothing, or shall we do something?" 4BIO 410 5 "Do something!" the congregation responded. 4BIO 410 6 Then Prescott proposed that a cablegram be sent to Ellen White promising to send $25,000 from personal donations and from the conferences. The very atmosphere seemed charged. 4BIO 410 7 Elder Irwin responded, "It seems to me we ought to give opportunity to those who feel free to give $100 or more or less, now, to do so." Voices were heard, "I will give $100!" "I will give $50!" "I'll give $100!" "Another $100 here!" 4BIO 411 1 The secretary could not get the names down fast enough, so the stenographers were summoned to help make the record, which started out: George A. Irwin and wife $100 J. N. Loughborough and wife 100 W. W. Prescott and wife 100 A. O. Burrill and wife 100 4BIO 411 2 And so it went, until more than a hundred had pledged from $5 up to $100. Then a comparative stranger stood to his feet and pledged $5,000! The audience gasped. It was Henry Norman, a sea captain whom F. H. Westphal had met on his way from South America to the session. Finding him interested in Bible truth, Westphal invited him along. He came and faithfully attended the meetings. Step by step, he took his stand for the Seventh-day Adventist message. Some days later, having kept his first Sabbath, he testified: 4BIO 411 3 Here is the baby of the family. Of course you all know that I am not a minister of the gospel, but I thank the Lord that I found this people.... I am here to stay.... With the Lord's help, I intend to serve God faithfully. I have given myself and all that I have to the Lord.--Ibid., 170 4BIO 411 4 To those who were acquainted with him, this statement was significant, for he let it be known that he was the owner of several oceangoing steamships. As the conference proceeded, he made other generous pledges, totaling $400,000. Of this, $200,000 was for the General Conference Association; $100,000 was for the Foreign Mission Board; and $100,000 was to be divided up among different countries, with an additional $10,000 specified for Australia. In addition, there was his yacht, costing $11,000, which he pledged as a gift for missionary work in New York harbor. Elder Irwin explained in a letter to Ellen White, written soon after the session, that the captain's fortunes were in the Bank of England in London, and his pledges would be paid in late May. Of the $3,400 pledged by the delegates for the work in Australia, $2,394 had been paid in by late March and would be held until the whole amount was on hand (DF 368, G. A. Irwin to EGW, March 26, 1899). What a plum to tantalize the money-starved workers in Australia--$3,400 almost immediately and $15,000 more by the end of May! It was late April when Elder Irwin's letter was received at Cooranbong; a few days later the General Conference Bulletin brought further word. Financial Agony Pervaded the Avondale Community 4BIO 412 1 In the meantime, the workers at the Avondale school writhed in agony. In March, Ellen White wrote, "Laborers working on the school building need their money, but they cannot have it, for there is no means in the treasury. But they have borne this bravely."--Letter 47, 1899. Workmen were pressing for long-overdue wages. Suppliers were pressing for the payment of accounts. School opened February 1, and the till was empty, so empty, in fact, that as the students came in A. G. Daniells, the acting principal, asked each one if he had some money that could be lent to the school--a pound or two or three? (as told to the author by AGD). 4BIO 412 2 Ellen White described the situation as of April 2, 1899: We could not obtain money to pay the workmen on the school buildings, and a large debt has accumulated at Newcastle for provisions, and at Sydney for lumber. But all we can do is to wait and hope and believe, and keep working in faith. 4BIO 412 3 I have not paid my workers for a large share of last year, and nothing as yet for this year. But we hope that the next mail may relieve the situation.... The Lord understands every rope in the ship, and I am not at all confused or confounded. He has the means to help us, and help will certainly come. It is no use to get tired and impatient over delays.--Letter 61, 1899. Recall of a Loan of £300 4BIO 412 4 Just at this juncture, a sister in Melbourne who had loaned the school £300 asked for her money, saying that she must have it at once. The school board met to study the situation. Visiting Australia some years later, Daniells told the story. Money had not come from America. "We knew not what to do," he stated. 4BIO 412 5 Naturally we blamed ourselves for going ahead without the money. After a long, fruitless discussion we adjourned in discouragement until the next morning. I went to my room, but I could not sleep. I rolled and tossed and perspired. I was in agony of mind. I rose and went out in the bush where I could be alone. I had to have help from some source.... There in the dark I prayed and cried to God to send us help. I prayed on until the morning light began to appear. With all my heart I cried to the Lord to send me an answer, to give me some light. And there came to me a most positive answer. "I have delivered thee. I will meet this situation. Be of good cheer." 4BIO 413 1 The presence of God was so powerful that I could not stay on my knees, I could only lie on the ground and thank and praise God for deliverance. Something was going to be done by the Almighty, and I knew it as well as I knew that I lived.--DF 312d, A. G. Daniells, in Australasian Record, August 27, 1928. 4BIO 413 2 When he met the committee early Monday morning, he told them that deliverance had come, but he could not explain just how. He asked for authorization to visit Sydney, Melbourne, and Adelaide, and assured them he would bring the needed funds back with him in several weeks' time. The board did not hesitate to authorize the trip, and he left that morning. 4BIO 413 3 On Tuesday, April 4, Daniells arrived in Melbourne, and met the sister who was calling for her money by the following Thursday. He endeavored to persuade her to renew the loan for another year, but she insisted she must have it "the day after tomorrow." As he retired Tuesday night he was greatly troubled. Wednesday morning, while praying in his room, he reminded the Lord of the experience in the night at Cooranbong. He felt impressed that he would get an answer from the Bible. In his recital, years later, he told what happened: 4BIO 413 4 Then I did what I had never done before, and I do not know that I have ever done it since. I put my finger on the margin and opened the Book. The very first words I read were these: "Thy God whom thou servest continually, He will deliver thee." Daniel 6:16. I wrote in the margin of my Bible, "Salisbury's room, 7:20 A.M., 4/5/99." That evening at five o'clock, I wrote, "Fulfilled 5:00 P.M., 4/5/99."-- Ibid. 4BIO 414 1 He added, "I seldom tell the marvelous way in which it was fulfilled, but I shall do so on this occasion." He went to the publishing house to see what would happen. By Wednesday noon he was still waiting, and after lunch he called Salisbury, the manager, and Faulkhead, the treasurer, together and reminded them that the next morning he must deliver £300 to the church member calling for her money. The publishing house just did not have that much money in the treasury, but Faulkhead thought of a man who some months before offered the publishing house a loan. They went into the country to see the man, but found he had invested the money elsewhere. The Locked Bank Door Found Open 4BIO 414 2 It was four o'clock when they returned. Faulkhead suggested they might possibly get a loan from the bank with which the Echo Publishing Company did business. Inasmuch as it was closed, Faulkhead suggested they call on the banker at his home. Daniells did not see much light in that, but what else could they do? It seemed their only hope. The two men started down the street. As they passed the bank, they saw that the door was open enough to allow a man to enter. The two men slipped in and found the banker and his assistant with the contents of the vault spread out on the counters. The bank inspector from London was expected the next day, and they were checking their cash holdings. 4BIO 414 3 "Faulkhead!" the banker exclaimed in startled surprise. "How did you get into this bank?" 4BIO 414 4 "We walked in," he replied. 4BIO 414 5 "Yes, I know, but how did you get the door open?" queried the trembling banker. "I shut, bolted, locked, and chained that door myself. How did you get it open?" 4BIO 414 6 "We did not touch it, it was open" was all they could say. 4BIO 414 7 Pale, and almost in a state of shock, the banker hurriedly relocked the door. Returning, he asked, "What is it that you want?" 4BIO 414 8 "We want to see you in your private office. We want £300 to meet an obligation in the morning. 4BIO 414 9 "What security can you give?" the banker asked. 4BIO 414 10 "Only our word tonight," they replied, "but we will give you something more later." 4BIO 415 1 Faulkhead and Daniells were certain that an angel had opened the bank door. The banker was profoundly impressed, and the two men left the bank carrying "three hundred shining sovereigns." The next morning Daniells met the woman who was demanding her money, and placed them in her hands. Continuing his reminiscence, Daniells declared: 4BIO 415 2 These experiences, I can assure you, made a deep impression on my mind--that assurance under the tree at Cooranbong, the assurance in Brother Salisbury's room that morning, the open door at the bank, and the money in my hands that evening--and that is why I wrote "Fulfilled" in the margin of my Bible.-- Ibid. 4BIO 415 3 Sabbath morning, in the worship service, Daniells could not refrain from telling the experience of finding the bank door open and the deliverance that came. After the service the woman who had called for her £300 asked whether the school could still use the money, and promised to add £75 as a "penalty." This was a good omen. The tide was turning. At the "Red Sea" 4BIO 415 4 When they had learned of Capt. Norman's promised gift, the workers at Avondale took heart (Manuscript 185, 1899). But reports of promises could not buy food for hungry families. Conditions rapidly worsened. On April 14, Ellen White wrote: 4BIO 415 5 There are workmen here waiting to get their pay. We are hoping and praying that means will come.... Everything that comes to our hands is swallowed up as quickly as possible, and still we want more.--Letter 70, 1899. 4BIO 415 6 Elder Daniells was at Adelaide at about this time, and felt impressed to go to the home of a certain woman church member and endeavor to secure means. The husband was not a member of the church, and while Daniells was searching for a way to bring up the subject, she asked whether he did not think it would be well if her husband would make "our cause his banker." The result was a loan of £400 (DF 312d, A. G. Daniells, in Australasian Record, August 27, 1928). One evening, after presenting the needs of the school to the church in Adelaide, one member said he would let them have £100. The next day he raised it to £300, and a little later to £600 (Ibid.). From place to place Daniells went, and the Lord favored him. 4BIO 416 1 But at Cooranbong people were hurting badly. On April 24 Ellen White wrote in her diary: 4BIO 416 2 We have many perplexities to meet. We see everything pressing in upon us and we have no money to handle these things.... We did suppose our statement of our necessities would have brought immediate relief, as the money was raised when the [General Conference] Bulletin came to us. But the matter has gone into the papers so that it is considered a sure matter that we are well supplied with funds. We are supplied with anticipation, and that is all, with the exception of the draft from Dr. Kellogg.--Manuscript 185, 1899. 4BIO 416 3 Three days later she told of how the workmen could not pay their grocery bills and of how "money must come from some source."--Letter 252, 1899. 4BIO 416 4 One of the non-Adventist plasterers working on College Hall, Conley by name, was taunted by some of his acquaintances: "Why do you work for those Adventists? You will never get your money!" "Oh, yes, I will," he replied. When asked why he was so sure, he answered, "Because Mrs. White is behind it." When the men got paid in full, there was a strong feeling the God of heaven was behind it (as told by J. B. Conley to A. L. White in 1958). 4BIO 416 5 When Daniells returned in late April, a little more than three weeks after he had struggled with the Lord in the Avondale woods, he brought with him sufficient money to pay the workmen and the suppliers. College Hall is Dedicated 4BIO 416 6 Thursday, April 13, 1899 was a day to be remembered. College Hall was finished and ready for use. The first meeting of the day was held in the morning at six o'clock. Ellen White explains why: 4BIO 416 7 This early hour was chosen as appropriate to accommodate those who had worked with decided interest on the building. There was assembled the entire company of students and principal, preceptor and teachers. W. C. White and Brethren Palmer and Hughes spoke. I then spoke to the students and all present thirty minutes. At the close of the exercises there was the dedicatory prayer.--Manuscript 185, 1899. 4BIO 417 1 The more formal dedication took place in the afternoon. Ellen White reported in a letter to S. N. Haskell: 4BIO 417 2 The room was decorated and festooned by flowers from our gardens, and beautiful tree ferns, some of which were placed before the entrance of the building. W. C. White spoke well. Brethren Palmer and Hughes followed. Herbert Lacey then addressed the people.... He spoke well.--Letter 70, 1899. 4BIO 417 3 Of the gifts pledged at the General Conference session in March, which were to yield some $18,000 or more for the work in Australia, the part pledged by self-sacrificing workers in the amount of $3,400 was soon available. They waited with baited breath for the $15,000 pledged by Capt. Norman, which was to come in late May. 4BIO 417 4 On May 4, still in anticipation of the gift, Ellen White addressed a letter to Capt. Norman, thanking him for his generous gift and asking whether he would not help with some specific projects. Then word came from Battle Creek that the whereabouts of Capt. Norman were unknown, and the deadline for the payment of his pledges was marked with default. Ellen White commented: 4BIO 417 5 It is a strange thing that occurred in reference to Captain Norman. I understand all that business of his liberal donations is a fraud. He has not the means he so liberally donated.... Well, we did hope for donations to help us out of our difficulties, but if we cannot obtain means in that way, the Lord can open up some other way to help us.--Letter 243, 1899. 4BIO 417 6 Mrs. White's letter to the captain lay unclaimed at the General Conference office in Battle Creek for a month or two, then, after being furtively opened and read, was returned to her. Some have been surprised at her writing to the captain. It should be remembered that as in Bible times, not every line of information was given to the prophet. She did not have total knowledge. 4BIO 417 7 On July 19, writing to Mrs. Henry, Ellen White declared: The $3,000 raised in the General Conference assembled at South Lancaster is all that came from that wonderful donation. The $15,000 appropriated by Mr. Norman, where is it? If he had kept out of the way, then the work begun there would have gone through the churches, and we could have had sufficient to erect a sanitarium. But the spirit of sacrifice stopped there and then.--Letter 96a, 1899. Captain Norman Disappears 4BIO 418 1 A whirlwind love affair developed between the captain and one of the General Conference secretaries. Shortly thereafter he informed his fiancee that he was unexpectedly called to New York on urgent business. Being without ready cash, he asked whether she could lend him $300, which would be paid back when he returned. The young woman withdrew the money from her savings account and happily put it into the hands of her wealthy suitor. Capt. Norman left Battle Creek on the eastbound train, expected back in a few days (DF 368). As the days slipped by and the May deadline for the captain to pay his pledges came and passed, his fiancee and the workers in Battle Creek grew increasingly uneasy and finally disillusioned. The captain and his wealth had disappeared. 4BIO 418 2 G. A. Irwin was in Australia. L. A. Hoopes, secretary of the General Conference, wrote to W. C. White on June 7, 1899: 4BIO 418 3 You will remember that in my letter I made mention of the offer that Capt. Norman had made, and that I could tell you more in the next mail.... I had every evidence to believe, from the human standpoint, that the offer was genuine. Doubtless Elder Irwin has told you ere this something of the situation. We have heard nothing from the captain since Elder Irwin left; and as the pledge was to be paid in the month of May, everything seems to indicate that there is nothing to it.... I can only say that I am disappointed thus far, and await with patience the developments, and trust that God will help us to see all that is needful for us to see and understand.--Ibid. 4BIO 418 4 Ellen White spoke of the matter a few months later: When I read in the General Conference Bulletin that $20,000 had been donated to Australia, and that large donations had been made to the General Conference to help in other places, a feeling of sadness came over me. I felt that if this donation came to our people in this way, it would deprive them of a blessing, according to the eighth and ninth chapters of 2 Corinthians, so that rich supplies of grace might flow in upon God's people, because of their self-denial and self-sacrifice. 4BIO 419 1 Christ says: "If any man will come after me, let him deny himself, and take up his cross daily, and follow me."--UCR, July 28, 1899. 4BIO 419 2 Hoopes later wrote to Ellen White of the experience, particularly of what took place subsequent to the Norman pledge at the General Conference session: 4BIO 419 3 I have no doubt that the Lord has revealed to you the fearful state into which we all have fallen in reference to the spirit that actuated the conference after the Norman gift was proposed. It is simply horrifying as I review the history at the present time. For one, I mean to profit by the experience. I never was so convinced of the utter necessity of our being where we can discern the leadings of the Spirit of God as I am in this whole transaction.--DF 368, L. A. Hoopes to EGW, October 3, 1899. 4BIO 419 4 The promise of a new day in which the wealth of the Gentiles would flow into the coffers of the church resulted in a failure on the part of the church leaders to come to grips with sound financial planning at the General Conference session of 1899. The sense of release and relaxation that came to the members of the church throughout the world field as the result of promised large gifts that would make individual sacrifice no longer necessary bore an ill harvest severely felt for a number of years. 4BIO 419 5 But to Australia, the cumulative adverse circumstances that greatly reduced the flow of means from America forced the field to financial self-reliance, and proved an awakening blessing. The work in Australasia was coming of age. ------------------------Chapter 35 (1899) The Work in Australia Comes of Age 4BIO 420 1 On January 1, 1899, Ellen White, reviewing the accomplishments in Australia and particularly at the Avondale school, wrote: "Two school buildings are completed, and the main building is now going up. The meeting-house is finished and paid for, but there are fences to be built and trees to set out to make the place pleasant and attractive.... The things that need to be done in order that the work of God in our school shall not be hindered must be done."--Letter 49, 1899. The third term of school opened a few weeks later, on February 1, to run thirty-six weeks to October 8. S. N. Haskell, who taught through the first two terms of the school and was a strong influence in the institution, was now serving as president of the New South Wales Conference. His wife, who had also taught some of the Bible classes, was, of course, with him in Sydney. This loss of staff members, and the rapid growth of the school, called for some major adjustments in both administration and faculty. 4BIO 420 2 Agriculture, a very important part of the Avondale program, needed to be managed and taught by one well qualified. C. B. Hughes, who had served as principal, was assigned that responsibility. The teaching of higher mathematics was added to his duties, as well as that of business manager. A. G. Daniells, president of the Australasian Union Conference, was asked to come to Cooranbong and fill the office of principal temporarily. E. R. Palmer, the general canvassing agent, was to come also as one of the teachers and eventually serve as principal. Several teachers were brought in from Australasia and America to build a proper faculty. The School Gains Unofficial Recognition 4BIO 421 1 As the school became favorably known in the surrounding communities, several non-Adventist students were enrolled in the school. A minister residing in Newcastle sent his son, as did several businessmen (Letter 74, 1899), including the well-known biscuit manufacturer Mr. Arnott (Manuscript 191, 1899). 4BIO 421 2 In February, 1899, there appeared in The Agricultural Gazette of New South Wales an article written by W. S. Campbell, a government fruit expert, titled "The Seventh-day Adventist Settlement and Industrial College and Cooranbong." He reported very commendably on developments at Cooranbong. Mr. Campbell mentioned that in the year 1894 his counsel was sought by three men who belonged to a denomination he had never heard of, who were looking for a suitable tract of land on which to locate a school and establish a colony. While W. C. White had several times invited him to visit the school at Cooranbong, it was not until requested by the Minister of Agriculture that he did so, most likely in late 1898. Describing his visit, the article stated: 4BIO 421 3 I must say ... that I was more than pleased with my visit, for I found the settlement to be an extremely interesting one, and the progress made ... remarkable, considering the short time it has been established. 4BIO 421 4 Mr. Campbell had with him Mr. Fegan, a member of Parliament. He wrote of going to the home of Mrs. E. G. White, and was surprised to find there "an orchard of well-grown fruit trees of different kinds. Peaches of many varieties, bearing heavily magnificent, luscious, well-flavored fruits, such as would do credit to any orchard." The report continued: 4BIO 421 5 Here we met Mr. C. B. Hughes, the business manager.... Mr. Hughes took us through the buildings, which are very extensive, well built, and comfortable. A large two-storied building for girls, another extensive one for meals, et cetera, with separate laundry, kitchen, et cetera, at the rear. Some distance away, a three-storied building for boys, and between the boys' and girls' residences is a place of two stories, a building for lectures and so on. 4BIO 422 1 On the eastern side of the knoll, and extending to a level area, originally a ti-tree swamp, lies an orchard of ten acres. The task of clearing the heavily timbered land and draining the swamp was heavy work, a deal of which was performed by the students and staff. 4BIO 422 2 About one thousand fruit trees of various kinds were planted, and within three years they began to bear most satisfactorily. Their growth has been excellent.... Vegetables of all sorts thrive here admirably, and maize has given remarkable results. The work altogether has proved most satisfactory.--DF 170d. 4BIO 422 3 As noted earlier, College Hall was dedicated on Thursday, April 13. W. C. White, chairman of the school board, had, on April 7, invited several government officials to visit the school and participate in the dedication service. It was short notice, and the day was rainy, and none of the officials came. However, on Thursday, April 20, a week later, a group of about twenty dignitaries came up Dora Creek from Lake Macquarie by steam launch to visit the school. White's invitation to the opening of College Hall to the Honorable Mr. Cook, Minister for Mines and Agriculture, had been effective after all. This invitation read: Dear Sir, 4BIO 422 4 In behalf of the managers of the Avondale School for Christian Workers, I have the honor to invite you to visit our place next Thursday, April 13, to open our "College Hall," which is just completed and ready for use, and which we shall dedicate that day to the cause of Christian education. 4BIO 422 5 Believing that you have heard, through Mr. W. S. Campbell something of our efforts to establish, here in the bush, an institution where we may give young people an "all-around" education, as well as a training for Christian work, and trusting that you approve of our idea that agriculture is properly the ABC of physical and manual training, we have dared to hope that you would take time to visit us on this occasion.--13 WCW, p. 80. 4BIO 422 6 The article in the Agricultural Gazette was doubtless also a factor. The group of visitors who came April 20 were curious to learn why a band of dedicated people would leave the city to establish a college in such a retired and insignificant place as Cooranbong. In the group was the brother of the premier of New South Wales. They had come unannounced, but W. C. White was at the school at the time. He hastened off a messenger to borrow his mother's carriages and horses to supplement the school's conveyances so they could take the visitors around the grounds. In the meantime they were invited to have lunch at the school (Letter 74, 1899). Writing of the experience, Ellen White stated: 4BIO 423 1 I am so glad that the main school building is up and furnished.... It looks nice. We treat all who come with deference and respect. We desire to make a good impression. 4BIO 423 2 We have had bankers and men of high repute call upon us to see what is going on here in Cooranbong. This place has been regarded as so insignificant, and the inhabitants so poor and degraded, as to be unworthy of notice. But all are surprised at that which is being done here.--Letter 75, 1899. 4BIO 423 3 In June, W. C. White, writing to his old friend J. N. Loughborough, informed him that "there are over one hundred students now in the school, and we are crowded and cramped in every department. We shall soon consider turning the work of our boys to getting out material for another building."--12 WCW, p. 47. The Union Conference Session 4BIO 423 4 The third biennial session of the Australasian Union Conference was held at the Avondale school, July 6 to 25, 1899 (Australasian Union Conference Record, May 20, 1899), and really marks the maturing process in Australia. The students found temporary sleeping quarters where they could, and turned over their dormitory rooms to the forty-six delegates and visitors. Schoolwork continued, and the schedule was arranged to conform as far as possible with the work and study program of the students. The session was, in a measure, incorporated into the school program. The report was that the arrangement was satisfactory, although some of the delegates were not enamored with rising at five o'clock in the morning. 4BIO 423 5 One interesting feature of the program was the two-hour period each afternoon at two o'clock when delegates joined the students in manual labor. 4BIO 424 1 The published reports of the three-week-long meeting tell of an unusual group of denominational workers rarely together, taking an active part in the session and activities. Among them were G. A. Irwin, president of the General Conference, and such pioneer workers as Ellen G. White, Elder and Mrs. S. N. Haskell, Elder and Mrs. E. W. Farnsworth, and Elder and Mrs. A. T. Robinson. All participated actively. 4BIO 424 2 W. C. White and E. R. Palmer gave reports relative to the school, its history, its finances, and its program. The financial report surprised everyone, especially that the school was operating in the black. When the books were closed after the end of the sixth school term [including the Bible school at Melbourne], they could report a gain of £331 (Ibid., December 1, 1899). 4BIO 424 3 Ellen White was the speaker on the afternoon of the last Sabbath of the session. First she read from a manuscript titled "The Avondale School Farm" (reproduced in the July 31, 1899, Union Conference Record), based on a vision given to her some months before, and having a very practical bearing on the development of the school: 4BIO 424 4 I have words of counsel for our brethren regarding the disposition and use of the lands near our school and church. I have been learning of the great Teacher. Many particulars regarding the work at Cooranbong have not been opened before me until recently, and not until now have I felt at liberty to speak of them.... At the beginning of the Sabbath I fell asleep, and some things were clearly presented before me. 4BIO 424 5 Among these things was the hindrance to the work of the school and the disappointment that would follow the selling of any land the school might need. The vision was specific. 4BIO 424 6 All the land near the buildings is to be considered the school farm, where the youth can be educated under well-qualified superintendents.... They are to plant it with ornamental trees and fruit trees, and to cultivate garden produce. The school farm is to be regarded as a lesson book in nature, from which the teachers may draw their object lessons.... 4BIO 424 7 The light given to me is that all that section of land from the school orchard to the Maitland road, and extending on both sides of the road from the meetinghouse to the school, should become a farm and a park, beautified with fragrant flowers and ornamental trees. There should be fruit orchards and every kind of produce cultivated that is adapted to this soil, that this place may become an object lesson to those living close by and afar off. 4BIO 425 1 The industrial work, she pointed out, should include "the keeping of accounts, carpenter's work, and everything that is comprehended in farming." 4BIO 425 2 Preparation should also be made for the teaching of blacksmithing, painting, shoemaking, cooking, baking, washing, mending, typewriting, and printing. Every power at our command is to be brought into this training work, that students may go forth equipped for the duties of practical life. 4BIO 425 3 When she finished reading, she laid her manuscript down and continued to speak to the audience on the objectives of the school: 4BIO 425 4 God designs that this place shall be a center, an object lesson. Our school is not to pattern after any school that has been established in America, or after any school that has been established in this country.... 4BIO 425 5 From this center we are to send forth missionaries. Here they are to be educated and trained, and sent to the islands of the sea and other countries. The Lord wants us to be preparing for missionary work.--Australasian Union Conference Record, July 28, 1899. 4BIO 425 6 The Avondale school had come of age. It was now a strong training center and soon would be a home base for mission field activities. It was becoming a positive influence in the community; it demonstrated what, with intelligent and diligent efforts, could be accomplished in that backward region. Somehow God's special blessing attended the developments in agricultural pursuits at Cooranbong. Shortly after Ellen White had returned to America, Australia suffered a prolonged and distressing drought. G. A. Irwin, representing the work in Australia at the General Conference session of 1903, told the story of God's special providences. 4BIO 425 7 For the past two years the school has had marked evidences of the protection and prospering hand of our heavenly Father. While the drought was so severe all around that practically nothing was raised, the school estate of fifteen hundred acres was blessed with frequent rains and abundant crops, so that sufficient was raised to supply the school and leave a surplus for sale. During the three months of the last vacation ... about $700 worth of products were sold to those outside.--The General Conference Bulletin, 1903, 143. 4BIO 426 1 Speaking of this a few days later, he declared: It is really remarkable; there is just as marked a difference between that school estate and the surrounding country as we have reason to believe existed between the Egyptians and the children of Israel in the time of the plagues.--Ibid., 174 The Publishing House 4BIO 426 2 When Seventh-day Adventists began activities in Australia in the winter of 1885, publishing work was begun almost at once. With borrowed type and equipment, the type for the first numbers of The Bible Echo and Signs of the Times was set in the bedroom occupied by one of the workers. The form of set type was taken by a handcart to a nearby printer, where it was run on the press. As soon as they could purchase a press and a small engine, quarters were rented. Four years later, land was bought on Best Street and a building erected to house the emerging Echo Publishing Company and to provide a meeting hall on the second floor. Commercial work was taken in to supply work to justify the sophisticated equipment needed to produce denominational publications. After printing in a commendable manner a pamphlet for the governor of Victoria, the Echo Publishing Company was officially appointed "Publishers to His Excellency Lord Brassey, K.C.B." This gave the house standing and enhanced business. From one person employed in 1885, the work grew, until in 1899 there were eighty-three employees. This gave it the third position among Adventist publishers, following the Review and Herald which employed 275, and the Pacific Press, with 150 workers (Australasian Union Conference Record, July 19, 1899). 4BIO 426 3 With an establishment standing first among the publishing houses operated outside of North America, the Echo Publishing Company was indeed "of age." Evangelism in Australia and New Zealand 4BIO 427 1 The final objective of all efforts of the Seventh-day Adventist Church is that of preaching the gospel and preparing men and women to meet the Lord. Evangelism, which had moved rather slowly at first in Australia and New Zealand, was vitalized by the extended evangelistic camp meetings introduced in 1893 and 1894. Year by year methods were refined, and in the late 1890s evangelism was forging ahead, yielding rich harvests. Of this type of successful work Ellen White wrote in 1898 to Dr. J. H. Kellogg: 4BIO 427 2 Our camp meetings are the greatest and most efficient mode of witnessing to the truth and making it impressive. The religious exercises of the meetings are a constant confession of the truth. There are also most favorable opportunities in these meetings, which last from two to three weeks, to engage in work for the children. The smaller children are gathered into a large tent, and special instruction adapted to their years is given them. 4BIO 427 3 All these meetings are carried on in an orderly manner, and they have a telling influence. There are always a number of conversions made. But now we see that the effort made after our camp meeting is more effective in holding the people than that which we gain while the meeting is in session. This is gathering up the fragments, that nothing be lost. The afterwork secures from forty to fifty converts, and the experiences of these converted ones have a great influence upon their friends and relatives. 4BIO 427 4 But this is a very meager estimate of the work that has been done by our camp meetings in this country. In every place where a camp meeting has been held, a church has been organized. This is presented to me as one of the best methods we can use to reach all classes.--Letter 140, 1898. 4BIO 427 5 These camp meetings, into which were poured careful planning, money, and the best dedicated talent available, enriched the church in Australasia in converts from all classes, but often from among the experienced and the better educated. Thus were provided some who would enter the business operations and management of the various activities and institutions in a rapidly growing work. Few of these converts were wealthy, but there was furnished a sound backlog of resources that was much needed. Thus evangelism, together with the training of the youth of the church in the Avondale school, very largely supplied the ministerial and related needs of the cause, such as literature evangelists and Bible instructors. Evangelism in Australia had come "of age." The Medical Missionary Work 4BIO 428 1 The medical missionary thrust in Australia got under way with a humble and slow beginning. First there was the selfless and dedicated work of Miss Sara McEnterfer, Ellen White's traveling companion, nurse, and private secretary who, soon after her arrival in 1896, was pressed into work in the community surrounding the Avondale school as a missionary nurse, supported by Ellen White. In 1897 Mr. and Mrs. A. W. Semmens, nurses trained at Battle Creek, opened a little medical institution in Sydney. In the winter of 1898 Dr. Edgar Caro, of the New Zealand Caro family, having graduated as a physician at the American Medical Missionary College in Battle Creek, joined the forces in Sydney. The name of the institution was changed to the "Medical and Surgical Sanitarium" of Summer Hill (Australasian Union Conference Record, July 15, 1898). The next step was the development of a school for nurses. The Union Conference Record of January 15, 1899, carried the following notice: Sanitarium Training School for Nurses 4BIO 428 2 The Sanitarium school for nurses is an institution for the training of young men and women to engage in various lines of medical and other philanthropic work under the direction of regularly organized missionary boards of the Australasian Medical Missionary and Benevolent Association. The school is evangelical, but highly scientific. 4BIO 428 3 As to what might be expected in training and financial arrangements, the notice stated: 4BIO 428 4 The Course: The course of instruction covers a period of three years, the terms commencing April 1 and October 1 each year.... 4BIO 428 5 Remuneration: During the first year of the course, students receive uniforms and books, besides room, board, and tuition, and are required to work full time--ten hours each day. After the first year's examinations are passed, a small salary, as determined by the Sanitarium medical board, will be paid in addition to room and board, provided the work is done satisfactorily. 4BIO 429 1 Soon Dr. S. C. Rand joined the forces, bringing the medically trained staff to four--two physicians and two graduate nurses. God blessed the work carried by the dedicated personnel laboring with limited facilities in cramped quarters. In response to Ellen White's almost heartbreaking pleas pointing out the dire need of building and equipping a sanitarium in Sydney, Dr. J. H. Kellogg, his brother, W. K. Kellogg, J. N. Loughborough, and others sent some funds with which to make a beginning in the erection of a well-planned medical institution. Just then word was received in Australia of the generous pledges of Capt. Norman at the General Conference session. This gave heart to all the workers and led to a forward-looking action of the Medical Missionary Association on April 27, 1899. Further steps in the development of the medical work can be seen in the annual report of the Sanitarium at Summer Hill, given at the July union conference session and recorded in the July 26 Union Conference Record: 4BIO 429 2 The matter of more suitable accommodation for the Sanitarium work was again very earnestly considered, and it was decided [on April 27] that in view of the encouraging prospect for means, we should proceed at once with preliminary steps. Accordingly, A. G. Daniells, Dr. Caro, and G. W. Morse were appointed a committee on location for a sanitarium and plans for the same. 4BIO 429 3 It was reported that at the end of June there were twenty-one employees in the little Medical and Surgical Sanitarium of Summer Hill. Firm Plans for Erecting a Sanitarium 4BIO 429 4 In connection with the union conference session held at Cooranbong, a formal meeting was held of the Australasian Medical Missionary and Benevolent Association on Thursday morning, July 20 and recorded in the July 24 Union Conference Record. Fifteen resolutions were brought in for consideration. Three related to a proposed new building, the first of which read: 4BIO 430 1 7. That we earnestly invite a hearty cooperation of our conferences and associations, and friends of our cause in general, in the erection and equipment of a medical and surgical sanitarium, to be located in the vicinity of Sydney; and that we suggest that this enterprise be undertaken according to plans for a building capable of accommodating one hundred patients. 4BIO 430 2 This was followed by two lengthy resolutions relating to finance, the opening sentence reading: That we undertake to raise the sum of £8,000 for the purpose named in the foregoing resolution. 4BIO 430 3 The resolutions appealed to the constituency for strong support and the exercise of self-denial and "strict economy, that all may have means to offer for this cause." The common sentiment was that they should "look directly to God for help, committing our cause to Him and appealing through Him to the friends of the work." 4BIO 430 4 At this point Ellen White was given an opportunity to speak. Her statements filled more than six columns in the July 21 Union Conference Record. She opened with the words: 4BIO 430 5 My husband and I took an interest in the Sanitarium in Battle Creek from the time it was first started. It was very hard work to get right ideas fixed in the minds of the workers in regard to what the Sanitarium should be. We had to go over the ground again and again, teaching them line upon line, precept upon precept, here a little and there a little. 4BIO 430 6 After reviewing the initial steps taken in Sydney, she declared: "From the light I have received, I know that if ever there was a country where a sanitarium was needed, it is New South Wales, and I may say also, Victoria." She told of how the hospitals of the world could not suffice and declared: 4BIO 430 7 We should have a sanitarium under our own regulations, that the truth of God on health reform may be given to the world. Those connected with such an institution who are being educated as nurses should be trained to go forth from the institution as solid as a rock upon the principles of health reform and other points of truth. 4BIO 431 1 She assured the delegates that it could be done. "The Lord has instructed me," she said, "that we can have a sanitarium here if everyone will do as I was reading this morning in the eighth and ninth chapters of Second Corinthians." She referred to the dire needs of the believers driven from Jerusalem, and the manner in which means were raised for this relief. 4BIO 431 2 "Their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, that beyond their power they were willing of themselves." Some who had no money gave part of their wearing apparel. Some divided the store of food they had, living poorly, that those who were suffering in Jerusalem might be fed. "Praying us with much intreaty that we would receive the gift." 4BIO 431 3 She drew lessons from this experience and recounted God's providences in the beginning already made in Australia. "We need a sanitarium," she urged. "We desire that every soul here shall be interested in this work, because God is interested in it." 4BIO 431 4 This is the work the Lord desires to have done. Then let it be hindered no longer. God help us to take hold of it. No one man is to do the whole work. Let us all help to the best of our ability .... Nothing that we have is our own. All is the Lord's, and we are to do His work. God will put His Spirit upon those who will do something, and do it now. 4BIO 431 5 At this point a vote on the resolutions was called for, and it carried unanimously. A Surprise Move 4BIO 432 1 Then E. W. Farnsworth stood and said that he did not know whether or not what he was about to propose was in order, but it seemed to him that they could not do better than to make a practical beginning of the matter right there. To start the fund, he would pledge £50. This pledge was quickly followed by others, and a list of the pledges (which was reproduced in the July 31 Union Conference Record) was made. The opening lines read: L s. d. E. W. Farnsworth 50 0 0 Mrs. E. G. White 100 0 0 C. B. Hughes 40 0 0 S. N. Haskell and wife 55 0 0 G. B. Starr and wife 10 0 0 F. Martin 10 0 0 4BIO 432 2 The list grew to seventy-one entries and £905, or the equivalent of something more than $4,500. 4BIO 432 3 There was no hint in any of the addresses or comments calling for money from America. Australia was reaching maturity and self-sufficiency, even though it demanded economy and sacrifice. 4BIO 432 4 A few months later Ellen White wrote of the fruitage of sanitarium work in Sydney: 4BIO 432 5 Several wealthy people who have come to our Sanitarium in Sydney have embraced the truth, among them a man who has donated £500 to our Sanitarium. He is an invalid. He and his wife have taken their stand fully.--Letter 11, 1900. 4BIO 432 6 The sanitarium work in Australia was coming of age! The new sanitarium building planned for Sydney opened January 1, 1903, with Dr. D. H. Kress as medical director. The Health-Food Work 4BIO 432 7 It took quite a struggle to get the health-food work in Australia on its feet. While the delegates and visitors in July, 1899, were spending three weeks at Cooranbong attending the union conference session, they could observe the steps being taken to convert the sawmill structure into an efficient food factory. As Ellen White brought her Sabbath-afternoon address on "The School and Its Work" to a close, she was asked a question regarding the connection of the health-food business and the school. In her answer she indicated that there was a very close connection between the two: 4BIO 432 8 The habits and practices of men have brought the earth into such a condition that some other food than animal food must be substituted for the human family. We do not need flesh food at all. God can give us something else. 4BIO 433 1 When we were talking about this land, it was said, "Nothing can be raised here." "Nevertheless," I said, "the Lord can spread a table in the wilderness." Under His direction food will go a long way. When we place ourselves in right relation to Him, He will help us, and the food we eat in obedience to Him will satisfy us.... 4BIO 433 2 The health-food business is to be connected with our school, and we should make provision for it. We are erecting buildings for the care of the sick, and food will be required for the patients. Wherever an interest is awakened, the people are to be taught the principles of health reform. If this line of work is brought in, it will be the entering wedge for the work of presenting truth. 4BIO 433 3 The health-food business should be established here. It should be one of the industries connected with the school. God has instructed me that parents can find work in this industry and send their children to school. But everything that is done should be done with the greatest simplicity. There is to be no extravagance in anything.--UCR, July 28, 1899 (Counsels on Health, 495, 496). 4BIO 433 4 Seventh-day Adventists throughout Australasia were informed through the Union Conference Record of December 1, 1899, that the manufacturing of health foods at Cooranbong was under way. Readers were told that after a long and determined and persevering effort, the Sanitarium Health Food Factory was well fitted up and able to turn out health foods rapidly. The arrangements of the factory were said to be "clean, roomy, and pleasant," and as to the products: 4BIO 433 5 They are now manufacturing granose biscuits, granose flakes, bromose, nuttose, antiseptic [charcoal] tablets, granola, caramel cereal, nut butter, wheatmeal biscuits, gluten biscuits, gluten meal.... White and brown bread, for the school and the immediate neighborhood, are also made at the factory. We are thankful to see this enterprise at last on its feet. 4BIO 433 6 The health-food business in Australia was just coming of age, and the prospects were bright. ------------------------Chapter 36--(1899-1900) Finishing Touches of Ellen White's Ministry in Australia 4BIO 434 1 As the union conference session closed on Sunday, July 23, and the delegates parted, none realized the changes that would take place during the year ahead or how, in the providence of God, the field was becoming well prepared to cope with these changes. They knew, of course, that they were losing Elder and Mrs. Haskell, for Elder Irwin, feeling America's need, was taking them back with him. They had been a bulwark of strength, both in the school and in evangelism. They would sail within a few weeks. The delegates did not know that A. G. Daniells, who had been in the Australasian field for more than ten years and had developed into a strong leader, would be leaving the coming April for South Africa and then the United States. Nor did they have any idea that Ellen White and her staff would be leaving in August, 1900, just a year away, and of course, W. C. White and his family would be going with her. Not even Ellen White dreamed of such changes. 4BIO 434 2 For her, things would go on, following the union conference session, for some months about as they had. At her Sunnyside home she would continue with her writing, and with her staff continue article and book preparation. She would continue to go out over weekends to meet with the churches and companies of new believers. As summer came she would attend the camp meetings at Toowoomba in Queensland; at Maitland, nearby; and then Geelong, near Melbourne in Victoria. Not until March, 1900, would she make it known that she must return to America, a decision reached reluctantly, motivated by direction from heaven. The Early Camp Meetings 4BIO 435 1 It was planned that the camp meeting season would open in Toowoomba, Queensland, and the dates were set for October 12 to 23. The notice appearing in the October 1 Union Conference Record stated that Ellen G. White would be attending. Writing on September 11, she stated: 4BIO 435 2 The next camp meeting held in Queensland will be at Toowoomba, a beautiful city about one hundred miles west from Brisbane. It is the business center of a large, fertile, and wealthy district. There is a small band of Sabbathkeepers in this place, and much prejudice against the truth, but we trust that the camp meeting will sweep this away, and that this may become the center of an important work.--Letter 139, 1899. 4BIO 435 3 The city, with a population of seven thousand, was some 1,800 feet above sea level and located in a region of great natural beauty. Twenty family tents were pitched on neatly kept grass on grounds provided by the Agricultural Society. The new canvas pavilion, eighty by fifty feet, stood near the entrance (UCR, November 1, 1899). Toowoomba was a resort city, strongly Catholic, and attendance at the meetings, in spite of a wide circulation of notices, was disappointing (Letter 248, 1899). Ellen White spoke the first Sabbath afternoon to about a hundred persons and on Sunday afternoon to two hundred. Her six addresses during the meeting were on practical subjects. 4BIO 435 4 Of the location and surroundings she declared: We have never had a tent meeting, since my acquaintance, in any place so pleasant and so beautiful, with trees and with green grass. The tents so clean and new make a nice appearance.--Letter 234, 1899. 4BIO 435 5 There were four churches in Queensland, with an aggregate membership of 211, and those at the camp meeting urged the organization of a conference. Elder Daniells, the union president, was there, and joined in the steps appropriate to form the new organization (UCR, December 1, 1899). G. C. Tenney was chosen president, and Herbert Lacey, assigned to Queensland for evangelistic work, was selected secretary. As evangelistic meetings were to continue in the tent after the close of the camp meeting, Lacey and his wife were left in the town for the follow-up work. The Maitland Camp Meeting 4BIO 436 1 The next camp meeting was in Maitland, a little less than thirty miles northwest of Cooranbong, in the mountains. The meeting, opening Thursday, November 2, was to run for ten days. Ellen White and Sara McEnterfer drove from Cooranbong Thursday morning. The weather was rainy and attendance small the first day or two, but on Sunday the sky cleared, and there blossomed forth a large and gratifying attendance. The meeting was very much like the one held in Newcastle the year before, with good interest and good attendance (six hundred to one thousand), and even included a bad storm that struck the camp midweek, flattening twenty-two of the twenty-seven family tents. 4BIO 436 2 [The storm] damaged quite a quantity of literature, and thoroughly drenched a large number of the campers and their effects. Although soon over, its fury was terrific while it lasted, breaking large ropes like threads, bending one-inch iron stakes into semicircles, and tearing several of the poorer and older tents into shreds.--Ibid. 4BIO 436 3 But the campers kept up their courage. As at Newcastle, the occupants of nearby homes invited the distraught campers into their homes; tents were repitched, and the large tent, wet and torn, was soon repaired and up again, and meetings were in progress. The principal speakers were A. G. Daniells, G. B. Starr, W. A. Colcord, Mrs. E. G. White, and Dr. Edgar Caro (Ibid.). Ellen White spoke on all three Sabbaths and Sundays (Letter 194, 1899). The interest was such that the meetings were continued through the third weekend. When the camp meeting was over, the large tent was moved near the center of the city, and evangelistic meetings continued. 4BIO 436 4 On the first Sunday after the moving of the tent, Ellen White spoke. It was her birthday, and she was entering her seventy-third year. As she recounted the experience in a letter to Dr. Kellogg, she declared: 4BIO 436 5 Before me I saw the very faces that were presented to me more than a year ago as sheep having no shepherd, men and women who were receiving from their ministers chaff instead of wheat. Many of them I have seen bowed before God in prayer. Others with arms outstretched pleaded, "Come over and help us. We are hungering for the bread of life." Still others I saw coming from the different churches who were distressed and cast down. All were in need. 4BIO 437 1 My Guide said to me, "These are as sheep having no shepherd. Speak My word faithfully to them, for unless their ministers are converted, they will sleep on until the judgments of God will come upon the world. Cry aloud, spare not; lift up thy voice like a trumpet and show My people their transgressions, and the house of Jacob their sins." 4BIO 437 2 She wrote of the influence of Dr. Caro's work and told of how gratefully the medical missionary work was received in Australia, and added: 4BIO 437 3 This place has been presented to me as second in importance to America, and the same work which has been carried forward there is to go forward in this country, only in more advanced lines.--Letter 198, 1899. 4BIO 437 4 So keen was the interest following the camp meeting that for several weeks she insisted on being there for weekend meetings. 4BIO 437 5 Ellen White and Sara made the twenty-seven-mile trip between Cooranbong and Maitland by carriage. As it was in the heat of the summer, they usually started very early in the morning, one time at three o'clock. The Avondale Health Retreat 4BIO 437 6 Again and again in 1897 and 1898, Ellen White had mentioned the dire need of a small hospital in Cooranbong. Writing on April 21, 1899, she made the situation plain: 4BIO 437 7 Sister McEnterfer is nurse and physician for all the region round about. She has been called upon to treat the most difficult cases, and with complete success. We have at times made our house a hospital, where we have taken in the sick and cared for them. I have not time to relate the wonderful cures wrought, not by the dosing with drugs, but by the application of water.--Letter 74, 1899. 4BIO 438 1 W. C. White pointed out why the particular need existed: "With no physician living nearer than Newcastle [twenty-five miles distant], it is impossible to secure proper attention for the sick, even when the sufferers can afford to pay the usual charges." In the case of emergencies, the city hospitals were just too far away (13 WCW, p. 84). During this time, Sara, working night and day with the sick, was nearly dead with exhaustion. Ellen White earnestly declared: "We want that hospital so much."--Letter 73, 1899. 4BIO 438 2 On March 26 the newly appointed board of the Cooranbong Hospital held its first meeting and organized the work. Its objectives were set forth by W. C. White: 4BIO 438 3 The purpose in view is to provide a place in which to properly treat the sick of the neighborhood; a convalescent home for the Sydney Sanitarium patients; and a health retreat for worn and weary aged workers in the cause. A place to accommodate about thirty to forty persons will be the ultimate capacity.--13 WCW, p. 70. 4BIO 438 4 Earlier in the month, a self-appointed group--A. G. Daniells, Dr. Edgar Caro, Ellen G. White, W. C. White, Iram James, and Sara McEnterfer--had driven over the school grounds and had selected a likely site near the entrance to the school grounds from the Maitland road. There were nineteen acres comprising the site thought to be most suitable (Manuscript 184, 1899). In early April, work began, and Ellen White wrote to Elder and Mrs. Haskell: 4BIO 438 5 We are now at work on the hospital ground. We are securing volunteers to clear at least two or three acres. Today the students from the school under Brother Palmer's direction will make a bee to help in this work.... 4BIO 438 6 I expect to speak today to those who shall work on the hospital ground. A dinner is to be prepared by the school, and served on the grounds for the whole school family, making the occasion a kind of picnic in the open air. 4BIO 438 7 We are trying to make every move possible to advance. This hospital must now be erected without delay. If the Lord favors us, we shall put up a two-story building, and several small houses around it for patients sent out from the Sydney hospital. 4BIO 439 1 Regarding finances she wrote: As yet we have received not quite $1,000 for the hospital. The appeals sent to America have not yet brought returns. Dr. Kellogg states that if I say so, he will raise $5,000 from our people.--Letter 61, 1899. 4BIO 439 2 The terms Kellogg proposed were unacceptable to Ellen White. A short time later she wrote to John Wessels that she had directed that everything she had in America should be sold, which would provide but little, but it would help (Letter 63, 1899). This was just the time the school was suffering so severely for want of money and Elder Daniells was in Melbourne and Adelaide seeking relief. A few months later, at the union conference session held in Cooranbong when the building was under construction, Ellen White reviewed the experience, and told of the part played by repeated visions given to her relating to the health retreat. 4BIO 439 3 In the night season I was looking at a building. "What is this?" I asked. "The building in which you shall take care of the sick and suffering." "But," I said, "I did not know that we had such a building." "No," was the answer, "but you must have it." This building presented was very nearly like the building now being erected here. 4BIO 439 4 The building is so placed that it will get all the sunshine possible, not only in the sleeping rooms, but in the rooms where the patients sit. The sun is God's doctor, which brings health and strength, purifying and giving color to the blood, and we must have it. 4BIO 439 5 It was objected that the building would be askew with the road. "Askew let it be," I said; "that building must be where it will get the sunshine, in whatever position it is." The building is just right as it now is. It will get the sunshine, and I am well pleased with it.--UCR, July 26, 1899. 4BIO 439 6 In late April when the decisions were being made, Ellen White told, in a letter to Dr. Kellogg, of the committee meeting held on the site. Some sat on the trunk of a freshly cut eucalyptus tree; she and Sara sat first in her carriage and then on cushions on the ground. They all debated the way the building would face so as to get the sunshine. She presented redrawn plans that she, Sara, and Miss Peck had spent two days preparing, putting the rooms in the most favorable position. Then the committee knelt among the eucalyptus logs and sought heaven's guidance. She at first feared that the arguments for appearance would prevail. She told Dr. Kellogg, "The matter came out all right. The building will be blessed with plenty of sunshine."--Letter 252, 1899. 4BIO 440 1 Again in the night season light came as the committee, so pressed financially, considered a plan that would cut the size of the building down by four feet. 4BIO 440 2 But a building was presented to me, tall and narrow and disproportionate. I asked what building that was. One came forward and said, "That is the structure that will appear if you take out four feet." I said, "This must not be. Give the full size and merely enclose the building, finishing off a few rooms, but it must not be made smaller."--Ibid. 4BIO 440 3 Thus God guided in the planning stage. Writing of this project to his brother Edson on May 9, W. C. White stated: 4BIO 440 4 Tomorrow we shall begin to dig the foundations and hope to have it enclosed in time to form a shelter for the delegates to the union conference, which is appointed to open July 6.--13 WCW, p. 142. 4BIO 440 5 The scarcity of funds delayed the work, and they were disappointed in having the building serve as they had hoped. On September 11, Ellen White wrote to an old friend, Mrs. Josephine Gotzian: 4BIO 440 6 I am much burdened regarding the dearth of means which delays the opening of our Avondale Health Retreat. The principal part of the building is up, roofed, floored, and enclosed, but it is not plastered. And we are losing precious time, which ought to be filled with effective work in behalf of those for whom this building is erected.--Letter 139, 1899. 4BIO 440 7 Mrs. Gotzian responded with a gift of $1,000, which helped spur the work along (Letter 190, 1899). One gift brought from Ellen White a recognition of sacrifice. It was a dime given by a child in America, and it called forth a tender thank-you note: 4BIO 441 1 My little sister Elsie Wilson, I thank you for your precious offering. It is a small sum, but it is more precious in the sight of God than a large sum given grudgingly. If all the little children would present their dimes to the Lord as you have done, little rivulets would be set flowing which would swell into a large river. 4BIO 441 2 The Lord looks with pleasure upon the little children who deny themselves, that they may make an offering to Him. The Lord was pleased with the poor widow who put her two mites into the treasury, because she gave all that she had, and gave it with a willing heart.... 4BIO 441 3 Sister White appreciates your words "This is all I have, but I want to help Sister White": and the Lord is pleased. God is made glad when the little ones become laborers together with Jesus, who loved the little children and took them in His arms and blessed them. He will bless your gift to Him. In love, E. G. White--Letter 155, 1899. 4BIO 441 4 The Union Conference Record dated January 1, 1900, carried an announcement of plans for the dedication of the Avondale Health Retreat on December 27, and stated that it would be open for boarders December 28 and be fully prepared to treat the sick on January 1, 1900. Recreation at the Avondale School 4BIO 441 5 The Avondale school opened its fourth year on Thursday, February 1, 1900, with more students than any previous year. Ellen White addressed faculty and students with appropriate remarks for the occasion, based on the character of Daniel, a man who had a well-defined purpose in his heart that he would not dishonor God by even the slightest deviation from the principles of righteousness. The noticeable change in the faculty was in the Bible teacher; A. T. Robinson had been appointed to that post. The prospects were good for a profitable school year. But there is an enemy who is constantly alert to divert that which is planned as a benefit into a drawback, and this showed up on April 11, the day set aside as the first anniversary of the completion of College Hall. 4BIO 442 1 E. R. Palmer and C. B. Hughes, principal and business manager, respectively, planned for the day what they thought to be appropriate--a morning service at which Ellen White was invited to address students and faculty, and in the afternoon various recreational games, including cricket for the boys and tennis for the girls. Faculty members and students joined in raising money with which to purchase the equipment (DF 249e, C. B. Hughes to WCW, July 22, 1912). Other games, as remembered by Ella White Robinson included three-legged races; eating apples suspended from a string, with the players' arms tied behind them; carrying eggs in a teaspoon in a knee race, et cetera (Ibid., E. M. Robinson to David Lee, November 9, 1967). Wrote Professor Hughes in his July 22 letter to W. C. White: 4BIO 442 2 The students enjoyed the day very much, and at the close of it felt very grateful toward me, especially, for planning such a pleasant time. You know the Australians very much enjoy holidays and sports. When Mark Twain visited Australia, he found this such a characteristic of the people that he exclaimed, "Restful Australia, where every day is a holiday, and when there is not a holiday, there is a horse race." 4BIO 442 3 After giving her morning address, Ellen White returned to her Sunnyside home and her work. But "during the following night," as she was to write later, "I seemed to be witnessing the performances of the afternoon." 4BIO 442 4 The scene was clearly laid out before me, and I was given a message for the manager and teachers of the school. I was shown that in the amusements carried on, on the school grounds that afternoon, the enemy gained a victory, and teachers were weighed in the balances and found wanting.--Manuscript 73, 1912 (see also Counsels to Parents, Teachers, and Students, 348). 4BIO 442 5 In her diary she noted, "The whole transaction was presented to me as if I was present, which I did write out."--Manuscript 92, 1900. She later declared: 4BIO 442 6 The Avondale school was established, not to be like the schools of the world, but, as the Lord revealed, to be a pattern school. And since it was to be a pattern school, those in charge of it should have perfected everything after God's plan, discarding all that was not in harmony with His will. Had their eyes been anointed with the heavenly eyesalve, they would have realized that they could not permit the exhibition that took place that afternoon, without dishonoring God.--Manuscript 73, 1912 (see also Ibid., Teachers, and Students, 349). 4BIO 443 1 Apparently there was much involved, in a country given to holidays and sports, in allowing any beginning toward what could easily become an infatuation. 4BIO 443 2 The next morning, as Hughes was leaving his house for the school, Ellen White's carriage drove up, and he was informed that she wished to speak to him. As he wrote of this in 1912, Hughes bared his soul: 4BIO 443 3 I went out to her carriage, and she leaned out toward me and said in very earnest tones, "I have come over to talk to you and your teachers and your students about the way you spent yesterday. Get your teachers together. I want to speak to them before I go in to speak to the students." 4BIO 443 4 If Sister White had struck a blow full in my face, I do not think I would have felt so hurt as I did at her words. What she said sounded so unreasonable to me. I believed that what I had done the day before was for the best interests of the students.... 4BIO 443 5 I was very much troubled, knowing as I did the attitude of the Australians toward holidays and games. I felt that Sister White was acting rashly.... I was very much tempted to advise her not to talk to the students that morning. 4BIO 443 6 We went into the chapel and she delivered her talk, but it did not produce the commotion that I had expected. In fact, the students generally seemed to receive it quite well, but not so with myself.--DF 249e, C. B. Hughes to WCW, July 22, 1912. 4BIO 443 7 We cannot here trace in detail the personal struggle Professor Hughes experienced. When, through Miss Peck, he inquired of Ellen White why, in the light of her counsel that teachers should play with their students, he should be reproved for what they had done, the answer came that the students at Avondale were not children but young men and young women preparing to be laborers for God. Then, with his concordance, he searched his Bible. One of the first references he turned to related to the children of Israel, when they "sat down to eat and drink, and rose up to play." Nor were other texts any more helpful. When he came to recognize that winning in games meant others must fail, he was led to conclude that the spirit of most games and sports was not the right spirit of the adult Christian. "These thoughts," he declared, "brought me out of darkness into light, and I left behind me an experience which was a very trying one."-- Ibid. 4BIO 444 1 As was usually the case when counsel was given regarding the perils of a certain course, constructive alternatives were suggested. Ellen White did so along two lines: 4BIO 444 2 In the place of providing diversions that merely amuse, arrangements should be made for exercises that will be productive of good. Satan would lead the students, who are sent to our schools to receive an education that will enable them to go forth as workers in God's cause, to believe that amusements are necessary to physical health. But the Lord has declared that the better way is for them to get physical exercise through manual training, and by letting useful employment take the place of selfish pleasure. The desire for amusement, if indulged, soon develops a dislike for useful, healthful exercise of body and mind, such as will make students efficient in helping themselves and others.--Manuscript 73, 1912 (see also Ibid., Teachers, and Students, 354). 4BIO 444 3 After Hughes and Palmer sought Ellen White's help in planning activities, she wrote: 4BIO 444 4 They said they were perplexed to know what to do with the students' Sunday afternoons. They thought they could unite with them in these games and they would not be strolling around in the bush. I said, "Is there not an abundance of work to be done on this farm where all the energy and tact would be turned to the most useful account in a good work?" ... 4BIO 444 5 All are to be rightly educated as in the schools of the prophets.... Let another teacher ... educate how to do work in helping some of the worthy poor about us. There are houses that can be built. Get your students under a man who is a builder and see if you cannot find something that can be done in the lines of education and in the lines of holiness.--Manuscript 92, 1900. 4BIO 445 1 As Ellen White addressed the students and faculty, she was disappointed that there was dead silence. She wrote a few days later: 4BIO 445 2 I knew after I had borne my testimony that the teachers and students might have taken a stand.... But not one word was said in response to the testimony; not one word spoken before that school to say, "The Lord has spoken to us through His servant and we will thank God for the light that is come to us and will receive the light and prayerfully ask God to give us clear perception of right and wrong."--Ibid. 4BIO 445 3 It seems that teachers and students were too stunned to speak. But the message sank into hearts and was effective. Faculty and students did some prayerful studying and thinking. Hughes reported that the equipment was disposed of, and recreation was found in activities other than sports and games. 4BIO 445 4 The author, when visiting Australia in 1958, talked with a physician who was one of the students at Avondale in 1900. He volunteered the experience of some of the students, the memory of which had not dimmed in his mind. He and another young man banded together, in the light of Ellen White's counsel, to study what they could accomplish in helping others in the community. They found many places where they could help those in need, and this positive type of recreation provided soul-warming experiences in Christian service. In just a short time they sensed the advantages of finding recreation in activities that bring strength to the character as well as to the body. The grueling experience bore a good harvest. 4BIO 445 5 On June 11, 1900, Ellen White could joyfully record in her diary: I can but praise God for His goodness and mercies and blessings which are coming to the school and to the church. The Spirit of the Lord has come into the school, and the report is that every student is now a professed Christian. May the Lord bless them and sanctify them and refine them by His Holy Spirit that they may from henceforth reveal the character of the only true Model which is the character of Christ.--Manuscript 94, 1900. 4BIO 446 1 The Union Conference Record included the following under a note entitled "Students Building Churches": 4BIO 446 2 Many of the older students, under the direction of Brother and Sister Robinson, are working up the missionary interests in the neighborhood. Children's meetings and a Sunday school are being held at Awaba, Sabbath services and Sabbath school at Dora Creek.... A little church is now being erected at Morisset for the accommodation of the meetings held there. This undertaking originated with the students. They have raised the money, and with the exception of a little help from experienced carpenters, they have done the work. Thus the students are learning the ABCs of church building. One important feature of the lesson is to be how to dedicate a church with no debt upon it. When this church is finished, they intend to build another at Martinsville.--August 1, 1900. 4BIO 446 3 In the April confrontation Ellen White had suggested as an alternative to engaging in sports, "There are houses that can be built." Balancing Counsel Regarding Simple Ball Games 4BIO 446 4 The review of this experience cannot properly be left without calling attention to Ellen White's balanced counsel to a medical student in Michigan. Edgar Caro, from New Zealand, in 1893 had made inquiry of her by letter. Her reply sets forth several principles worthy of close study: 4BIO 446 5 I do not condemn the simple exercise of playing ball; but this, even in its simplicity, may be overdone. 4BIO 446 6 I shrink always from the almost sure result which follows in the wake of these amusements. It leads to an outlay of means that should be expended in bringing the light of truth to souls that are perishing out of Christ. The amusements and expenditures of means for self-pleasing, which lead on step by step to self-glorifying, and the education in these games for pleasure produces a love and passion for such things that are not favorable to the perfection of Christian character. 4BIO 446 7 The way that they have been conducted at the college does not bear the impress of heaven. It does not strengthen the intellect. It does not refine and purify the character. There are threads leading out through the habits and customs and worldly practices, and the actors become so engrossed and infatuated that they are pronounced in heaven lovers of pleasure more than lovers of God. In the place of the intellect becoming strengthened to do better work as students, to be better qualified as Christians to perform the Christian duties, the exercise in these games is filling their brains with thoughts that distract the mind from their studies.... 4BIO 447 1 Is the eye single to the glory of God in these games? I know that this is not so. There is a losing sight of God's way and His purpose. The employment of intelligent beings, in probationary time, is superseding God's revealed will and substituting for it the speculations and inventions of the human agent, with Satan by his side to imbue with his spirit....The Lord God of heaven protests against the burning passion cultivated for supremacy in the games that are so engrossing.--Letter 17a, 1893 (The Adventist Home, 499, 500). 4BIO 447 2 Ellen White also recognized the importance and place of the school gymnasium: 4BIO 447 3 The question of suitable recreation for their pupils is one that teachers often find perplexing. Gymnastic exercises fill a useful place in many schools; but without careful supervision they are often carried to excess. In the gymnasium many youth, by their attempted feats of strength, have done themselves lifelong injury. 4BIO 447 4 Exercise in a gymnasium, however well conducted, cannot supply the place of recreation in the open air, and for this our schools should afford better opportunity. Vigorous exercise the pupils must have. Few evils are more to be dreaded than indolence and aimlessness. Yet the tendency of most athletic sports is a subject of anxious thought to those who have at heart the well-being of the youth. Teachers are troubled as they consider the influence of these sports both on the student's progress in school and on his success in afterlife.--Education, 210. ------------------------Chapter 37--(1900) Ellen White's Last Year in Australia 4BIO 448 1 As the year 1900 opened, Ellen White was dividing her time and strength between the evangelistic interest at Maitland and her literary work. With this in mind on January 1, 1900, she wrote to Edson calling for her library to be sent to Australia: 4BIO 448 2 I have sent for four or five large volumes of Barnes' notes on the Bible. I think they are in Battle Creek in my house now sold, somewhere with my books. I hope you will see that my property, if I have any, is cared for and not scattered as common property everywhere. I may never visit America again, and my best books should come to me when it is convenient.--Letter 189, 1900. 4BIO 448 3 After sending the final chapter of The Desire of Ages to the publishers in early 1898, Marian Davis turned her attention to the book on the parables, since it had been decided to lift these out of the manuscript on the life of Christ. She thus had in hand a sizable collection of E. G. White materials she had been laying aside for use. But as the work moved into this area, Ellen White was stirred to write rather copiously on this phase of Christ's ministry. In the year 1898 she wrote thirty-two manuscripts, averaging nearly ten pages each, dealing with the various object lessons by which Jesus taught. To these she added another seventeen during 1899. In some cases she wrote two or three times on the same topic, as she did on the wedding garment and the ten virgins. The resulting 487 pages provided bountiful resources from which Marian Davis could draw as she pulled together the chapters for the new book. 4BIO 449 1 W. C. White, on June 18, 1899, mentioned the book in a letter to the manager of the Pacific Press: 4BIO 449 2 Much valuable work is being done on the manuscript for the parables. This work has often been interrupted, but is nearing completion. The book will be larger than we had first intended, and much more valuable.--13 WCW, p. 291. 4BIO 449 3 And to his brother he wrote on September 24: For some days I have been engaged in giving a last reading to Mother's work on the parables, and I am deeply impressed that it will be one of the most useful and most popular books she has ever brought out. It will make a book of four hundred pages, I think, and if well illustrated, I have thought it would be a great seller.--14 WCW, p. 121. 4BIO 449 4 As the finishing touches were being put on this volume, which came to be known as Christ's Object Lessons, Ellen White was thinking of books yet to be brought out. On June 16 she wrote to Edson: 4BIO 449 5 My health is good when I do not have to stand on my feet to speak so often; but I am getting old. What I have to do I wish to do quickly and solidly. 4BIO 449 6 I wish now to take the Old Testament history from Solomon to the last chapter of Malachi, and the New Testament history from the ascension of Christ to Revelation.... My writing ability continues, but how long this will be I know not.--Letter 102b, 1899. Christ Our Saviour 4BIO 449 7 At about the same time she stated that "the book Christ Our Saviour is not yet completed."--Letter 243, 1899. Her son Edson, working in the Southern States among the blacks in the mid-1890s, saw a fruitful field for a book of modest size on the life of Christ in simple language. Being a good writer himself, he began to prepare the chapters, and then some of his mother's writings on the life of Christ came to his hands. Feeling it excelled his own work, he selected some of the materials, simplified the wording, and blended them with what he had written. In 1896 he published it as a popular book of 158 pages. The idea of blending his writing with that of his mother's was not acceptable to either Ellen White or the field. So as plans were laid for future printings, it was determined that it would all be from her pen, the wording simplified in her Sunnyside office by one of her staff. This work was accomplished, and in 1900 the 182-page book Christ Our Saviour was published. On the title page it carried the words: "By Ellen G. White (Adapted)." It has had a wide distribution in several languages, and now reaches the public under the title Story of Jesus. 4BIO 450 1 Other book tasks to which attention was being given included a book on health intended for general distribution; in 1905 it emerged as The Ministry of Healing. Chapters from the 1890 book Christian Temperance formed the initial basis for this, supplemented by an abundance of other materials. Ellen White wrote several chapters particularly for the opening of this volume, presenting Christ and His ministry as the example in true medical missionary work (11a WCW, pp. 624, 625). 4BIO 450 2 As Miss Sarah Peck, a teacher who had worked in South Africa, was drawn into Ellen White's literary staff, she was assigned the task of assembling the counsels on education written largely in the 1890s as the new start in Christian education was made in Australia. Ellen White had written much along this line. Wrote W. C. White in late September: 4BIO 450 3 During the past two years I think Mother has written more upon the principles of education, the importance of Bible study, and the importance of combining labor with study, and the value of agriculture as the ABC to all agricultural training, than in all the years before. I think she has written more largely upon it than any other branch of our work, and Sister Peck, who came from South Africa to assist her with her work, is preparing these writings for publication.--14 WCW, p. 145. 4BIO 450 4 Miss Peck soon discovered that these writings divided themselves into two groups--those appropriate for Seventh-day Adventists, and for the world generally. The latter found their way into the volume eventually published under the title Education (1903). Then there were those more particularly for the church, which made up one of the sections of Testimonies, volume 6 (1900), and provided resources for Counsels to Parents and Teachers (1913). 4BIO 451 1 Volume six of the Testimonies, then in preparation, would carry nearly one hundred pages on education. Organization of the E. G. White Manuscript and Letter Files 4BIO 451 2 As Miss Peck searched the E. G. White manuscripts and letters for materials on the subject of education, she clearly sensed the need of a better organization of these files. As noted in an early chapter, copies of the letters and manuscripts were taken to Australia in oilcloth bags, and they had served in the preparation of articles and books. Marian Davis was so well acquainted with these that she could quite readily find materials she needed. Not so with the new workers, including Miss Peck. Writing to P. T. Magan on May 23, 1899, W. C. White explained: 4BIO 451 3 About four years ago the word came to her [Mother], "Gather up the fragments, let nothing be lost," and this has been repeated many times since. But not till Sister Peck came were we able to do more than keep copies of the newly written documents. 4BIO 451 4 For some months Sister Peck has devoted a portion of her time to sorting, filing, reading, and indexing all of Mother's manuscripts within our reach, and Mother has been looking over her old diaries and manuscripts that were never copied on the typewriter. In these she finds many precious things that are being copied, filed, and indexed with the rest.-- Ibid., 189. 4BIO 451 5 First, the typewritten copies of manuscripts and letters brought from America and those produced in Australia were sorted out by years. Then the general manuscripts were separated from the letters. Manuscripts were placed in chronological order and numbered serially. Letters were sorted out alphabetically and then numbered in sequence. These were punched at the top and filed in "Shannon" file drawers. This formed the basic E. G. White manuscript file as it stands today. From that time on, as the materials were copied they were given file numbers. This put the letters in chronological order. The record books started by Miss Peck, while valuable and still used occasionally, have been superseded by more comprehensive records that better serve the work of the White Estate. A subject index was made of the manuscripts and letters on four-by-six-inch cards, which serve today, and copies of which serve in the Berrien Springs, Michigan, branch office and the Ellen G. White SDA Research Centers. 4BIO 452 1 These several lines of literary work, together with the relentless correspondence, absorbed the time and strength of the staff working at Sunnyside. The Sydney Sanitarium 4BIO 452 2 The one matter of primary concern to Ellen White through much of her last year in Australia was the choice of a site for, and the erection of, a representative sanitarium in Sydney, or close by. During the month of September, 1899, she slipped away from Cooranbong to look at three places thought to be favorable for such an institution, but priced beyond their reach. During the month of October, John Wessels, who had come from Africa, was asked to continue the search. Near the close of the month he found at Wahroonga, near Hornsby Junction, what seemed to him a very favorable proposition, seventy-five acres of land, with fifteen in orchard, and on the place a small cottage. A group consisting of W. D. Salisbury, A. G. Daniells, F. L. Sharpe, and Ellen White joined Wessels in looking over the place. Before the day was over, W. C. White and Sara McEnterfer met with them. All were favorably impressed. The property could be secured for £2,200, or about $11,000. With £900 raised at the union conference session, this seemed within reach, and on November 1, John Wessels closed the deal. The agreement called for a down payment of £100, then another payment of £200 in three months; the balance would be due within a year. 4BIO 452 3 The next step was to find money for land and buildings, and Ellen White made this a prime point in her correspondence during the next few months. In the heat of early January, 1900, she and Sara McEnterfer decided to get away from Cooranbong for two or three weeks and spend the time on the "Sanitarium farm," living in the little cottage. It was crowded, for the caretaker family lived in two of the four rooms. They also found the building full of vermin, but Sara cleaned the place up, and the wide porches served as living and dining rooms. As for getting the needed rest, soon various workers, eager to see the new Sanitarium site, beat a pathway to the little cottage. 4BIO 453 1 She and Sara did like the place--the broad veranda; the large front yard beautified with flowers, a feast to the eyes and fragrant to the senses; and the fruit, ripening fresh and palatable (Manuscript 89, 1900). The Record reported that she "returned home much benefited in health" (February 1, 1900). 4BIO 453 2 Even before finding the site, Dr. Merrit Kellogg, a builder from his younger years and the physician-carpenter who in 1878 designed and built the health retreat near St. Helena, California, had drawn up plans for the Sanitarium building. He was somewhat restricted in size, for there were other places needing such institutions. When the question of building materials came up, wood was chosen in place of masonry--for comfort, roominess, and economy. Testimonies, volume 7, pages 83 and 84, present the counsel that grew out of the consideration of this point in Australia. At the Geelong Camp Meeting in Victoria 4BIO 453 3 Ellen White was urged to attend the camp meeting in Victoria, scheduled for March 8 to 18 in Geelong (UCR, March 1, 1900). Geelong is a beautiful, well-laid-out city about fifty miles southwest of Melbourne. A Mr. Watson, a church member, gave £25 to encourage the church leaders to have a camp meeting held there, and a tent 55 by 104 feet was pitched in the center of the city. As it was a conservative city, there was some question about attendance, especially when it was known that the local ministers warned their people not to go to the meetings. There were about two hundred church members on the grounds for the meetings, but attendance ranged from five hundred to 1,500. G. B. Starr reported that the Spirit of God stirred the place (Education, April 1, 1900). A. G. Daniells, E. W. Farnsworth, and Mrs. E. G. White were the principal speakers. 4BIO 453 4 It was here that she met the reconverted Stephen McCullagh. Of this she wrote: 4BIO 453 5 Elder McCullagh and family are here. He seems to be fully in the work and expressed himself at this early-morning meeting as being in full harmony with the testimonies coming from God to Sister White. The more he reads the Bible and the testimonies, the more deep and terribly solemn they appear to him. He talked intelligently.--Letter 198, 1900. 4BIO 454 1 The Union Conference Record of April 1, 1900, reported one especially interesting feature of the camp meeting. Delegations from Melbourne on weekends included "the Echo office brass band, composed of sixteen of our own brethren, who had been practicing for some three months on the sacred music usually used in camp meeting. They did well, and added much to the effectiveness of the song service." 4BIO 454 2 By popular vote of the audience, decision was made to continue the Geelong camp meeting for a second week. After this, follow-up meetings were moved to a good rented hall. "I Am Needed in America" 4BIO 454 3 It was in connection with the trip to Melbourne to attend the Geelong camp meeting that Ellen White was suddenly overwhelmed with the conviction that she must return to America. 4BIO 454 4 On March 7 she wrote to W. C. White about the struggle with her conviction and of her desire to know God's will: 4BIO 454 5 I slept not. I was in conflict all night, pro and con. Reasons would urge themselves as though a voice was speaking to me, and I bringing up objections--why it seemed to me I could not go to America. And thus I reasoned and prayed, unwilling to admit that I must go, or that it was my duty to go, but the decision was not made. 4BIO 454 6 Last night I had it all over again, and I am more decided that it will be my duty, as soon as I can adjust matters, to go to America without delay.... I cannot say all now; but I am needed in America. My testimony is needed just now, and I really believe it is my duty to go.--Letter 196, 1900. 4BIO 454 7 Two weeks later, in writing to Stephen Haskell, she told of her decision: 4BIO 454 8 Well, what shall I tell you is on our minds? We are now planning to attend the next General Conference [session], taking the boat that sails in August. My mind has been wrought upon, and I shall come. If the Lord has not wrought upon my mind, then I do not know what spirit has taken hold of me. I wrestled three nights in prayer at different times. I could not consent to go, and finally I decided. 4BIO 455 1 I cannot think of being gone longer than two years, leaving here the first of August. This is as soon as I can get ready to leave. Shall leave my home just as it is, and come back to it. That, at least, is my calculation [a calculation she ultimately changed].... 4BIO 455 2 Now we are glad that you are in America, and we shall expect to come to your help, and we meet in September or October. We do not want to come later in the cold period of the year.... Things have come to a pass in America when I know the Lord would have me to go to my own country, on my old stamping ground.--Letter 174, 1900. 4BIO 455 3 Again, two weeks later, she confided in her diary on April 7, "I try to rest in my mind and thoughts, but I cannot. My mind is upon America.... I wish to go, and I wish to remain."--Manuscript 92, 1900. 4BIO 455 4 The next day she wrote: We are preparing our American mail. I have many things I desire to see accomplished before we shall leave for America. I am greatly burdened. I have been instructed decidedly that the work Dr. Kellogg has been doing in Chicago is not the charge and work God has called him to do. He has his certain work appointed him which others cannot do.--Ibid. 4BIO 455 5 In mid-May a cable from George Irwin urged her to come to America on the August boat. She still hesitated, and declared: 4BIO 455 6 I dread everything like confusion. I have stood on the battlefield at Battle Creek. I tremble at the thought of repeating the experience. We know they need help in America, but is it my duty to take this long journey? I cannot do this without further evidence.--Letter 70a, 1900. 4BIO 455 7 As she wrote to Edson on July 1 about the proposed trip she remarked: 4BIO 455 8 This is the best climate for me by far that I have ever been in, and I am so bound up with the work here it is very difficult for me to leave the work. I seem to be a part of the very work, and I tear myself away. I am not the least homesick. Nothing but duty would cause me to make the change. I am desirous to be just where the Lord would have me, and do the very work He has for me to do.--Letter 186, 1900. 4BIO 456 1 In writing to longtime friends Elder and Mrs. Haskell, Ellen White discussed where she might locate on arriving back in the United States. She still owned a home in Healdsburg, a few blocks from Healdsburg College. She might locate there. "But," she wrote, "W. C. White objects. He thinks we should not be near any school.... We will know better what to do when we reach Oakland and have opportunity to look about."--Letter 121, 1900. 4BIO 456 2 Settling in or near Battle Creek seemed to be quite out of the planning. "W. C. White has felt very strongly," she wrote, that "under no circumstances should we locate in Battle Creek or east of the Rocky Mountains. Our position must be near the Pacific Press." 4BIO 456 3 We have planned to go into the country, in or near Fruitvale, so that we might have no connection with any duties or offices that would demand our attention. Here we hope to complete the bookmaking we now contemplate.--Ibid. Final Arrangements 4BIO 456 4 When Ellen White first let it be known that she must very soon leave Australia, one problem loomed large. That was the early disposition of her Sunnyside property and the W. C. White home across the road. It was he who spoke of how this was solved, as he made his remarks in a farewell service before they left: 4BIO 456 5 Since our decision to sail in August, many favoring providences have been seen. Mother has sold her house and land, with furniture, farming implements, and livestock, to a family wishing to be near the school. 4BIO 456 6 I have exchanged places with Brother Metcalf Hare, and then sold his place to the school. Many kind friends are helping us in numberless ways.--Australasian Union Conference Record, September 1, 1900. 4BIO 456 7 Another point of concern was the securing on short notice of suitable travel accommodations. As W. C. White took up the arrangements with the Union Steamship Company in Sydney, he found that they could take passage on the Moana, leaving Wednesday, August 29. The bridal stateroom, with its comfortable bed and nearby bunk, was available for Ellen White and Sara McEnterfer. Good staterooms in the second-class section would comfortably accommodate the others. Transferring Responsibilities 4BIO 457 1 Ellen White and W. C. White had been active in so many lines of work and carried such numerous responsibilities that their rather sudden leaving seemed to pose somewhat of a problem. 4BIO 457 2 It was decided that the union conference should meet a little early. A hasty call was sent out for a "union conference council," to which were invited, in addition to the members of the committee, "representatives of the different lines of work throughout the Australian field" (Ibid., August 1, 1900). This would be held at Cooranbong, August 16 to 27. E. W. Farnsworth had taken Daniells' place as union conference president. 4BIO 457 3 Thirty-four delegates along with Mrs. White were present for what proved to be an outstanding meeting. They represented 1,986 baptized believers throughout Australasia. Farnsworth reported: 4BIO 457 4 That which seemed to impress all minds the most was the presence of the Holy Spirit. All came desiring harmony and peace, and under such circumstances nothing else could be expected. I have attended a large number of gatherings among our people, but I have never attended one before where such perfect union of feeling and judgment prevailed. There was free discussion on all points; but, when that was over, all saw eye to eye, and not one dissenting vote was cast on any proposition that was passed. I do not think that this can be said of any other meeting ever held by our people of equal length and importance. 4BIO 457 5 With Ellen White about to leave them, her presence seemed especially precious. Wrote Farnsworth: 4BIO 457 6 We all appreciated, as never before, the counsel of Sister White. All felt that if God ever sent light to any people, He certainly did to us. We praise Him for the light. 4BIO 458 1 There was also the transfer of responsibilities in which W. C. White was involved. In his farewell remarks he commented on this: 4BIO 458 2 From the day that my brethren on the union conference committee consented to begin to release me from responsibility, we have seen that the Lord had men in waiting, fitted to lift the burdens that I was laying down. Therefore we go with light hearts, feeling assured that the work will progress steadily, with increasing rapidity and power until the work is finished and the Master says, "Well done."--Australasian Union Conference Record, September 1, 1900. Farewell Service 4BIO 458 3 On Sunday afternoon, a few hours before the union conference council was to close, and three days before the Moana would sail, a farewell service was held in the Cooranbong church. The general community was invited to join the delegates. Several made appropriate remarks. As this was still a part of the union conference council, a resolution was introduced that read: 4BIO 458 4 That in view of Brother and Sister White departing soon for America, after a stay of nine years in Australasia, we hereby express our appreciation of their active and earnest efforts to establish the work in this country, our thankfulness for the success which has attended their labors, and wish them the rich blessing of God, and a safe and pleasant voyage homeward.--Ibid., October 1, 1900. 4BIO 458 5 Two autograph albums had been prepared, one for Ellen White and one for the W. C. White family. Both were beautifully bound, and each contained original drawings, photographs, and messages from churches and from individuals expressing appreciation, friendship, and love. As Elder Farnsworth presented these, he remarked "that they might find in these gifts a similarity to the ones taken to Egypt by the sons of Jacob, in that they were made up, figuratively speaking, of 'a little balm, and a little honey, spices and myrrh, nuts, and almonds'" (Genesis 43:11).--Ibid. 4BIO 458 6 Ellen White's response was eagerly awaited. She declared that she was changing work but was still under the same Leader: Yesterday when I spoke to the congregation, all the time I felt 4BIO 458 7 my heart welling up with gratitude to God. Now we have but little time, and I want to say that I do not go to America because I feel driven to go on account of the burdens I have been carrying here. I feel that God has assisted me in the work here. I leave all the churches and the brethren and sisters with the most pleasant feelings. It means very much to me to know that our hearts are united, that we are one in the body of Jesus Christ, one in faith, one in hope.... I expect you will press the battle to the gate. I expect you will each act your part and close up the ranks.... 4BIO 459 1 I have not a tear to shed. I am only changing my work under the same General, and I go to another part of the field where they are calling earnestly for our help. 4BIO 459 2 I thank you for this token of your kind regard and remembrance. I shall esteem it highly. I shall bear in mind those I have met here, and our prayers will ascend that the blessing of the Holy Spirit shall be upon these believers who live in my heart, that they may advance from character to character, till in the heavenly courts, it shall be said, "Ye are complete in Him."--Ibid. Getting Off to America 4BIO 459 3 Ellen White had been successful in selling her home and little farm with its furnishing and equipment to the Minchin family, so there was little packing to do beyond her personal effects and the precious literary materials. These included the files of letters and manuscripts and the working materials for book production, and were taken in trunks as a part of the baggage. One article of furniture did go with them--Ellen White's writing chair with its swinging, green, felt-covered writing board. 4BIO 459 4 A three-hour train trip carried them to Sydney. With Ellen White were four women assistants: Sara McEnterfer, Marian Davis, Sarah Peck, and Maggie Hare. The W. C. White family numbered seven: himself; his wife, May; his two older daughters by his first marriage, 18-year-old Ella and 13-year-old Mable; the twins, 4 years old; and baby Grace, nearly 3 months old. 4BIO 459 5 At the wharf they bade goodbye to friends and fellow workers, and were off to America. ------------------------Ellen G. White: The Early Elmshaven Years: 1900-1905 (vol. 5) 5BIO 13 1 Chapter 1--Voyage on the Moana 5BIO 27 1 Chapter 2--Elmshaven 5BIO 38 1 Chapter 3--Face to Face With the Issues 5BIO 55 1 Chapter 4--Through the South to the 1901 General Conference 5BIO 70 1 Chapter 5--The General Conference of 1901 5BIO 84 1 Chapter 6--The Church Responds 5BIO 97 1 Chapter 7--The Last Ten Days 5BIO 111 1 Chapter 8--The Extended Journey Home 5BIO 119 1 Chapter 9--In the Din of the Battle 5BIO 133 1 Chapter 10--The Precarious Winter Trip to New York 5BIO 148 1 Chapter 11--The Battle Creek Sanitarium Fire 5BIO 164 1 Chapter 12--A Perplexing and Difficult Year 5BIO 176 1 Chapter 13--Getting On With the Book Work 5BIO 187 1 Chapter 14--God Reproves His Messenger 5BIO 198 1 Chapter 15--The Crisis Over Financial Policies 5BIO 223 1 Chapter 16--The Review and Herald Fire 5BIO 236 1 Chapter 17--Preparing for the 1903 General Conference 5BIO 243 1 Chapter 18--The 1903 General Conference Session 5BIO 259 1 Chapter 19--In Agony of Soul 5BIO 271 1 Chapter 20--The Move to Washington, D.C. 5BIO 280 1 Chapter 21--The Threat of Pantheism 5BIO 294 1 Chapter 22--"Meet It!" 5BIO 307 1 Chapter 23--The Fall and Winter Work at Elmshaven 5BIO 318 1 Chapter 24--The Extended Visit to Washington 5BIO 329 1 Chapter 25--The Crucial Meeting at Berrien Springs 5BIO 340 1 Chapter 26--A Trip Into the South 5BIO 348 1 Chapter 27--Another Month in Washington, and the Trip Home 5BIO 359 1 Chapter 28--Sanitariums in Southern California 5BIO 372 1 Chapter 29--Glendale, a Sanitarium Near Los Angeles 5BIO 381 1 Chapter 30--With the Lord's Messenger in Early 1905 5BIO 398 1 Chapter 31--The General Conference of 1905 5BIO 414 1 Chapter 32--Last Days of the 1905 General Conference 5BIO 425 1 Appendix--Solemn Warnings Repeated ------------------------Chapter 1--Voyage on the Moana 5BIO 13 1 Ellen G. White's home in Australia, Sunnyside, was about a mile from the little village of Cooranbong in New South Wales. It was also about a twenty-minute walk from the Avondale school. It provided Ellen White with what she often spoke of as the most pleasant and comfortable living arrangements that she had ever had. She found the climate to be very favorable; she loved the country, and she loved the people. Her home was modest, but it provided a convenient place to live and work, with her women helpers around her. The several towns and villages within a thirty-mile radius provided easy contact with people of all classes, giving her an opportunity for personal ministry. This she cherished. She would have been pleased if she could have spent the rest of her life in Australia. 5BIO 13 2 But through the winter months of 1900--and, in the Southern Hemisphere, that means May, June, and July--Ellen White was becoming more and more certain that she must soon go back to the United States. Conditions developing in connection with the work of the church in America, revealed to her in the visions of the night, led to growing concern. 5BIO 13 3 When she proposed to her son William that she must return to the United States it was hard for him to grasp. How could it be? The Avondale school was just getting well under way. Construction on the Avondale Health Retreat at the front corner of the school land, across the road from the church, was just recently completed, and that enterprise was developing nicely. Land had been purchased for a sanitarium in Wahroonga, a suburb of Sydney, and building plans were under way. 5BIO 14 1 And then there was her book work on which they were pressing hard. Willie, at his request, had been relieved of administrative responsibilities in Australia and from his membership on the General Conference Committee. Both he and his mother felt that he should give unbroken attention to assisting her in publishing her books. How could they pull up stakes and leave all this and reestablish themselves in the United States? 5BIO 14 2 But the burden pressed ever more heavily upon Ellen White. She could not forget that in January she had been shown a rather unusual outbreak of fanaticism at a camp meeting in America. She was deeply concerned over the increasing imbalance coming into the medical work, fostered by Dr. John Harvey Kellogg in Chicago. Of her plans to leave Australia, she wrote: 5BIO 14 3 Things have not been moving in right lines, and I must, in the fear of God, bear my testimony personally to those who are in danger of swaying the work disproportionately in the so-called medical missionary lines.--Letter 123, 1900. 5BIO 14 4 Critical situations had developed in Battle Creek, adding to her anxiety. At first she talked of leaving Australia in November. She did not see how she could close up her work before that. But by all means she felt she should attend the General Conference session scheduled for the coming February. She also declared it her plan to spend two years in the United States and then return to Australia. But shortly she moved the time of departure up to August. She felt that it would be unwise to arrive in the United States with the winter already on them, as would be the case if the November plan were followed. The time was finally set for late August. 5BIO 14 5 As W. C. White was devoting much of his time to assisting his mother in her work, it would be necessary for him to return with her. This meant that two homes must be sold, and on short notice. Could it be done? Naturally, they entertained some misgivings. 5BIO 14 6 In mid-August, with the Australian winter days moving toward spring, the acacias, with their fluffy little yellow blossoms, were in bloom. The family orchard was yielding oranges, tangerines, and passion fruit. The vegetable garden had its cauliflower, with promise of other crops soon. The gum trees would soon be blossoming in shades of pink, red, yellow, and blue, which would bring the forests into their full beauty. It was not easy for Ellen White to abandon the prospects of the coming Australian spring and summer to enter into another winter in the Northern Hemisphere. But go she must, and she declared that "the might of my will comes from a deep conviction that the Lord has a work He would be pleased to have me do in His service in America."--Manuscript 95, 1900. 5BIO 15 1 With surprising rapidity things fell into line. She had an opportunity to sell her home, completely furnished, to the M. E. Minchin family. All she would have to do would be to pack her personal belongings and move out. What is more, she could retain the home until the sailing date. W. C. White, whose home was across Sunnyside Road, negotiated a trade with Metcalf Hare, who was connected with the college. Hare's home was next to the school, and W.C. found he could sell that to the college. Thus the two big problems were quickly and easily solved. 5BIO 15 2 One question that had troubled Ellen White as she thought of leaving Australia was how she could meet her promise to give substantial financial assistance in the establishment of the Sydney Sanitarium. The sale of her home for cash now provided her with funds for meeting this pledge. So, although it was against her personal wishes to leave Australia, as she freely declared in a letter to her son Edson, she was sure it was in the order of God that she should go. She wrote, "The call comes in so decided and earnest a way that we dare not refuse."--Letter 123, 1900. 5BIO 15 3 W. C. White began travel negotiations in Sydney with the Union Steamship Company and found that comfortable arrangements for the voyage could be made on the Moana, which would sail from Sydney on Wednesday, August 29. Ellen White would have her four women assistants with her--Sara McEnterfer, Marian Davis, Sarah Peck, and Maggie Hare. The W. C. White family numbered seven--himself; his wife, May; his two older daughters by his first marriage, 18-year-old Ella and 13-year-old Mabel; the twins, 4 years old; and Baby Grace, nearly 3 months old. There were three other friends along also. So it made quite a nice traveling party--fifteen in all. 5BIO 15 4 Packing included not only clothing and personal effects but the Ellen G. White manuscript files. These were particularly valuable and would be taken in trunks as part of the baggage. 5BIO 16 1 On Sunday afternoon, August 26, a farewell service was held in the Avondale church for Ellen White, her helpers, and W. C. White and his family. The auditorium was well filled. Appropriate words were spoken, climaxed by the presentation of two beautiful velvet-bound autograph albums that were to be opened day by day, progressively, as they journeyed across the Pacific. In her farewell speech, Ellen White reminisced a bit about the development of the school and recounted, among other choice items, how the carpenters, when beset with apparently insuperable difficulties, used to kneel down in the shavings and ask God to help them. Her parting admonition was to remember the Sabbath--the seal of the living God (The Bible Echo, September 17, 1900). 5BIO 16 2 Thus closed nine busy, fruitful years in the continent down under. Before them was a 7,200-mile, 23-day journey across the Pacific. Willie had been successful in securing the most comfortable room on the Moana for his mother, the bridal stateroom in the first-class section in the aft of the ship. The tickets had cost $160 each for Ellen White and Sara McEnterfer. The rest of the party traveled second-class. Willie reported that they had been successful in securing the four best rooms in that section, with tickets costing $70 each. With anticipation and a little excitement, they boarded the Moana in Sydney shortly after noon on Wednesday. Ellen White was pleased with her room. "I have a wide bed," she wrote in her diary, "as I have at home. Sara [McEnterfer] has her berth opposite mine. It is rather narrow. I have a bureau, wardrobe, and every convenience."--Manuscript 96, 1900. The First Leg of the Voyage 5BIO 16 3 Of course, friends and fellow workers were at the wharf to see them off. Frederick Sharp, treasurer and business manager of the developing Sydney Sanitarium, came on board to present a final farewell gift to Ellen White. It was a handsome journal book bound in soft black leather. She wrote in it, "Presented on board the steamer by F. W. Sharp, August 29, 1900." Later that day she was to make the first entry, opening with the words, "We feel very much affected as we leave Sydney." 5BIO 17 1 The journey would be broken by three stops--New Zealand, Samoa, and the Hawaiian Islands. All augured well. Ellen White was reported to be a good sailor, and she suffered only a touch of seasickness the first night out. Willie reported that they were soon on good terms with the stewards and stewardesses: "We feel as much at home as if we had lived with them for six months."--15 WCW, p. 861. The first 1,280-mile leg of the journey was almost due east to Auckland, New Zealand. Thursday and Friday were sunny days, and as the sun was setting behind them on Friday evening, they hunted up all the songbooks they could find and gathered for a little sing. They were pleased that about a dozen fellow passengers joined them. 5BIO 17 2 Sabbath morning dawned dark and cloudy, and Ellen White chose to stay in her room most of the day. It was the first Sabbath of the trip, and the noise on the deck above, with the passengers pitching quoits, made it hard for her to realize that it was the Sabbath. Part of the day she spent writing some important instruction given to her in reference to the responsibility resting on medical missionary workers. The newly established medical institutions in Australia were much on her mind, and this was not the only communication she would write that would review important guiding principles. 5BIO 17 3 They found the food on the ship well prepared and appetizing, but to be certain of having a dietary to their liking, they had brought some of their own food on board, particularly oranges and tangerines, zwieback, canned fruit, and canned grape juice. This greatly broadened their selection of menu choices. One favorite dish turned out to be fruit toast, made by pouring fresh hot water and then grape juice over zwieback. For their evening meal, popular items were fresh fruit and crackers. 5BIO 17 4 As the ship sailed eastward at its steady pace of about 340 miles a day, Ellen White thought much of Australia and the nine years she had labored there. "I love the work in Australia," she wrote. "The cause of God there is a part of me."--Letter 149, 1900. "For so many years my interest has been bound up with this work that to separate from it seems like tearing me in pieces. I have confidence in those left in charge of the work at Avondale."--Manuscript 82, 1900. But as the days passed, she began to cast off the burden of the work in Australia, and her thoughts turned to challenges that lay ahead in America. 5BIO 18 1 On Sunday morning, their fourth day out, the Moana was steaming down the east coast of New Zealand, past Great Barrier Island and into Auckland harbor. At ten-thirty the ship dropped anchor opposite the quarantine station. Some of the sailors rowed over in a small boat, leaving the passengers in suspense about the possibility of going ashore. Willie was disappointed because he had hoped to see some of his friends from Auckland. "Here we lie," he wrote. "We cannot go ashore, and thus far no one has come to speak to us. It is a big lot of humbug, this quarantine business."--15 WCW, p. 861. 5BIO 18 2 Finally, George Teasdale, with Brethren Mountain and Nash and a few others, came out in a rowboat, but could not go aboard. The White party found that by leaning over the rail they could converse with the folks in the rowboat. Willie Floding, a young man bound for Battle Creek to take the medical course, came on board at Auckland. The travelers were shocked to learn of the death of Mrs. F. L. Sharp, following major surgery. Willie and Ellen White sent messages of consolation back with the workers. 5BIO 18 3 The passengers pleasantly anticipated spending Sunday night on the boat while it was not in motion. But they soon changed their minds, for with the ship filling its coal bunkers it was impossible to sleep. There was a constant, thunderous roar. Monday morning the ship headed north and east, passing between the Tongan Islands en route to Samoa. This would be a long week, for they would cross the dateline just before reaching Samoa, which would give them two Thursdays. Ellen White spent as much time as possible in a steamer chair on deck, writing letters, mostly to friends left behind in Australia. She was fascinated and refreshed by the sea and the fresh salt air. From girlhood days she had loved the ocean. One day she wrote, "We now have a full view of the ever-changing, restless, beautiful sea."--Letter 164, 1900. And at another time, "I am up on deck writing, and enjoying the fresh air.... This morning my soul is filled with praise and thanksgiving to God."--Manuscript 96, 1900. 5BIO 18 4 She spent many pleasant hours paging through the autograph album given her during the farewell service at Cooranbong. So did the Willie White family on the deck below, as day by day they read a few pages. These albums, gold embossed and bound in bright, royal-blue velvet with gold-edged leaves, still convey nostalgia and warmth; one cannot read them without feeling drawn to those for whom they were so lovingly and carefully prepared. There was a section for every day of the voyage, and each section was introduced by an exquisite little watercolor painting, the Moana itself often appearing in the picture. 5BIO 19 1 The brown-toned photographs help to tell the story of the work in Australia. There is the electro-hydropathic institute in Adelaide. There are pictures of neat little churches Ellen White had visited and in which she had made investments to help the companies of believers who needed meetinghouses. There are portraits of friends, and scenes from her Sunnyside home. One page was reserved for pictures of their watchdog, Tiglath-Pileser, at Sunnyside. It will be remembered that parts of Australia had been settled by convicts, and as some of their descendants seemed to inherit the proclivities of their forebears, a good watchdog served a very useful purpose at Sunnyside. 5BIO 19 2 The messages are beautiful examples of nineteenth-century script. They reflect the very high regard in which Ellen White was held: "Mrs. E. G. White's presence in our little village will be sadly missed. The widow and the orphan found in her a helper," one woman wrote. 5BIO 19 3 A student at Avondale said, "I shall ever remember with gratitude the many kindnesses shown me by you while living in your home." 5BIO 19 4 G. B. Starr and his wife, Nellie, listed all the times they were with Ellen White from the time she landed in Australia aboard the Alemeda in 1891 until she left. They had journeyed from Honolulu to Sydney with her when she went out nine years earlier. 5BIO 19 5 One wrote how she had been converted while reading the chapter on repentance in Steps to Christ. Another had had the same experience with The Great Controversy. Another thanked her for saving him from spiritual disaster when he had become deeply involved in spiritualism. 5BIO 19 6 There was even a cartoon showing Ellen and Willie busy reading their autograph albums on the deck of the Moana, although the height of the waves pictured by the artist surely would have prohibited such gentle pastime pursuits! 5BIO 20 1 On shipboard she was to write a letter about the album, addressing it "Dear Friends All, in Cooranbong": 5BIO 20 2 I thank you with much pleasure as I look into my memorial. It is a beautiful reminder of my friends, and it came so unexpectedly to us. I appreciate it more than anything my friends could give me. It is so beautifully gotten up, and it has so great a variety and expresses so much skill and taste and beauty.... I thank you all who have so freely bound up your heart with my heart.--Letter 190, 1900. 5BIO 20 3 She also spent time making friends with some of the passengers. One woman, Mrs. Goward, noticing The Desire of Ages, expressed admiration for it. Ellen White, hoping for just such an opportunity, gave it to her, along with Christian Education. The Stop in Samoa 5BIO 20 4 The autograph album paged for Sabbath, September 8, shows the Moana lying placidly in the harbor at Apia, largest of the Samoan islands. The artist's prediction came close to the fact. The ship arrived at 7:00 A.M. on Friday morning. It would have been Sabbath morning if they had not just crossed the dateline, thus adding an extra day. 5BIO 20 5 As the anchor was dropped, the White party soon spotted its welcoming committee--a large green boat manned with singing Samoans (15 WCW, p. 868). They were directed by Prof. D. D. Lake, who supervised the Samoan Mission. One by one, members of the White party were helped down the rope ladder into the boat, and even 72-year-old Ellen White climbed down. One giant Samoan took Baby Grace in his arms and stood straight on the point of the bow, much to the discomfiture of her mother, May, who was afraid of water anyway. She could easily imagine those big, bare feet slipping off the slick wood. 5BIO 20 6 Even the smaller boat could not go all the way in to shore, so two of the men crossed arms to make a chair for Ellen White and carried her to the beach. May White was told to put her arms around the neck of the one who carried Grace, and Ellen had a good laugh over the strange sight of this grown woman in her full skirts clinging to the bronzed, naked back of a Samoan as he carried her and her baby ashore. 5BIO 21 1 Two carriages were waiting to convey members of the party who were not up to walking a mile to the mission headquarters. The rest of the group enjoyed the little jaunt. Oh, how good the home-cooked breakfast tasted! While most of the party went sightseeing, Ellen and Willie White stayed behind with Professor Lake to discuss the possibilities of reopening the sanitarium that had been forced to close when Dr. F. E. Braucht left for New Zealand (Ibid). 5BIO 21 2 The sightseers returned just as the interview was completed. After having prayer together they collected the many baskets of fruit that had been gathered for them. There were bananas in abundance, mangoes, papayas, and oranges. Everybody then headed for the boat, except Mabel. One of the women had wanted to return early, so Mabel had volunteered to drive her to the dock with the horse and buggy. On the drive back to the mission she became lost. She could not ask her way, for the only words in Samoan she knew were "How do you do?" It was nearly time for the boat to leave. Just as the situation seemed almost hopeless, along came Willie Floding. He had worked on the island and knew his way around. Together they quickly found the ship. 5BIO 21 3 Calm seas continued as they plowed their way north and east on the next leg of the journey--2,260 miles to Honolulu. Midway they would cross the equator and be again in the Northern Hemisphere. It was a pleasant week of travel. Ella, unable to restrain the desire to teach, had organized a little school for the twins, and soon other children joined. She even recruited Leonard Paap, one of the party, to teach the older children. The sunrise on Monday morning was outstanding. Ellen White wrote, "The sunrise was glorious. The whole sea was a river of yellow gold. We have on this journey a placid sea."--Manuscript 96, 1900. Then she reported: 5BIO 21 4 I am now lying or half sitting in my steamboat chair on deck. I have eaten my simple breakfast and read my Bible and now am prepared to write. The Lord is merciful to us and is favoring us with excellent weather.-- Ibid. 5BIO 21 5 She particularly appreciated the clouds that at times veiled the bright rays of the sun. This made the journey more pleasant. 5BIO 22 1 On Sunday night, September 9, God gave Ellen White a vision. It was not the only one given to her during the voyage, but this one she reported immediately. It dealt with the management of the Sydney Sanitarium. She was instructed that Dr. D. H. Kress, who had just gone to Australia, should be the man to manage the medical interests of the new institution. There were some others in Australia who thought perhaps they would be called to the position, so Ellen White cautioned Fred Sharp, to whom the letter was addressed, to treat the matter judiciously. "Be wise as serpents and harmless as doves," she advised.--Letter 203, 1900. 5BIO 22 2 Perhaps it was this vision of Sunday night in which she received the instruction she spoke of in Battle Creek some months later. Various and sundry rumors were floating around as to what she was at times supposed to have said. Warning came to her to be on guard against private interviews. There were people who would catch something from her lips that they could interpret in such away as to vindicate themselves. Her Instructor counseled that silence was eloquence, even when she was with her supposed friends. She was counseled to keep her words for public occasions. 5BIO 22 3 "'Enter into no controversy,'" she was advised in vision. "'Take no part in any strife or in anything that would divert the mind from God.'" And she was assured, "'I have a message for you to bear, and as this message is given to the people, it is not for you to try to make them believe it. That is not your work. You are to go straight forward in the work I have given you. I will strengthen you to do this work.'"--Manuscript 29, 1901. 5BIO 22 4 Friday morning, September 14, at eight o'clock, after a very hot night, the Moana reached Honolulu. Elder Baxter Howe, in charge of the work of the church there, welcomed the travelers and took them to Sister Kerr's, where the whole party enjoyed an early lunch. The Kerrs were an affluent family. Mr. Kerr, a businessman, was not a member of the church, but Mrs. Kerr was generous-hearted and outgoing. Ellen White had been entertained royally at their home on her trip to Australia nine years before. 5BIO 22 5 The hours in Honolulu would be limited, so the party made a brief visit to the church, where both Ellen White and Willie addressed the people. Then they visited the Chinese school operated by W. E. Howell. By six o'clock that evening they were back on the boat, which soon was on its way eastward to San Francisco. The Third Week on Shipboard 5BIO 23 1 This third week of the voyage was more trying to Ellen White. Tobacco smoke bothered her a great deal. She wrote of it in her letters to Dr. Kellogg. Quoit playing on the deck above her stateroom continued to irritate her. Then at night, when everyone should be sleeping, there was dancing on deck over her head till the wee hours of the morning. Several times while she was on deck she asked the men who were near her steamer chair to refrain from smoking, explaining how it affected her. But they simply said she could go "somewhere else" (Manuscript 29, 1901). When she appealed to one of the ship's officers, he confessed that he was helpless. A doctor on the second-class deck consoled her by pointing out that the voyage would soon be over, and he asked, "'Did you ever know a tobacco user who could be reasoned with?'"--Letter 133, 1900. 5BIO 23 2 On the liquor side of the temperance question, one case particularly attracted Ellen White's attention, and she wrote of it to Dr. Kellogg: 5BIO 23 3 One man, with Reverend attached to his name, who during the voyage, Bible in hand, had given expositions of the Word in the social hall, was on several occasions so drunk that he had to be carried to his stateroom.-- Ibid. 5BIO 23 4 The preacher's wife, full of anxiety and sorrow on his account, confided in Ellen White that before they left Australia her husband had come into a considerable amount of money and now he was drinking so freely he did not know or care where the money went. 5BIO 23 5 As they neared the California arrival time, late Thursday night, Ellen White felt she could hardly endure the expected partying that traditionally marks the final day of a voyage. Willie came to her and said, "'We are nearing the last night of the trip, when we shall have more noise than ever before; but I am praying for a storm.'"--Manuscript 29, 1901. "'So am I,'" Ellen White replied. 5BIO 23 6 That Wednesday evening, still dreading the next day's carousal, she found a little anteroom and lay down. She fell asleep, but soon was awakened by a voice speaking to her. As she gained her senses, she knew what it meant. "The room was filled with a sweet fragrance, as of beautiful flowers." Then she fell asleep once more and was awakened in the same way. Of it she wrote: 5BIO 24 1 Words were spoken to me, assuring me that the Lord would protect me, that He had a work for me to do. Comfort, encouragement, and direction were given to me, and I was greatly blessed.-- Ibid. 5BIO 24 2 Part of the message that came to her at that time was an assurance that put her mind at rest on one particular point. This was the question of where she should make her home in America. In earlier years they had lived in Battle Creek, Michigan, as her husband led the church and managed the Review and Herald Publishing House. Then they lived in Oakland, California, as James White started the Signs of the Times After her husband's death, Ellen had lived in a home in Healdsburg, California, only a few blocks from the college. This home she still owned. Just before leaving for Australia, she had lived in Battle Creek again. And now where should she settle? The question had concerned them from the time they planned to leave Australia. 5BIO 24 3 Writing of this two weeks before their departure, she noted: 5BIO 24 4 WCW has felt very strongly that under no circumstances should we locate in Battle Creek or east of the Rocky Mountains. Our position must be near the Pacific Press. We have planned to go into the country, in or near Fruitvale, so that we might have no connection with any duties or offices that would demand our attention. Here we hope to complete the book-making we now contemplate. 5BIO 24 5 We had gotten a good hold upon it here, but have not completed the work in hand because of our plan to leave this country the last of August. Willie was very loath to leave so soon, but it was my decided judgment that we must reach America before winter, since the change of climate at that time would be most trying to me at my age. 5BIO 24 6 So you can see that our plans were made not to get anywhere near a school or under the shadow of an office where our time and strength might be consumed as they have been in this new portion of the Lord's vineyard. We must be within ten or fifteen miles of the Pacific Press.--Letter 121, 1900. 5BIO 25 1 The Pacific Press was then in Oakland. The vision given to her that Wednesday evening during the last week of the journey set her mind at rest. She wrote of this, "The Lord revealed Himself to me ... and comforted me, assuring me that He had a refuge prepared for me, where I would have quiet and rest."--Letter 163, 1900. 5BIO 25 2 What a comfort it was to know that God already had something in mind for her! How she wished she might know just what or where it was. 5BIO 25 3 Now they came to Thursday, the last full day of the trip. They would enter San Francisco Bay that night. The day was sunny and bright, but the sea was so rough the sailors could hardly keep their balance on deck. Most of the passengers remained in their berths. There was no final party. Ellen White lay in bed all day, not even daring to turn over. And then just before the Moana slipped through the Golden Gate, the sea suddenly quieted. It was ten o'clock. The ship could not dock until daylight, so the anchor was cast. Some weeks later she reported: 5BIO 25 4 I felt very grateful for that storm. It lasted long enough to prevent any carousal. And just before we entered the harbor, it cleared away, and the sea became as smooth as it had been all the way over.--Manuscript 29, 1901. 5BIO 25 5 Through the long night hours the ship swung lazily at anchor in San Francisco Bay. The White party no doubt expected that with the coming of daylight the Moana would move into one of the Union Steamship Company piers, and that soon they would see friends on the wharf, including many workers who had come to welcome them back to the United States. But such was not the case. Immigration officials, very conscious of germs, required the Sydney passengers, even though they had been on the ship for nearly a month, to proceed by tugboat to a quarantine station on Angel Island, where their belongings and trunks could be fumigated. That whole weary Friday was spent going through these formalities. 5BIO 25 6 One of Ellen White's last impressive glimpses of fellow passengers was of the preacher who couldn't stay away from the bottle. She saw him being carried by two men from the quarantine station to a restaurant, where he lay sprawled on a settee, while his beleaguered wife bathed his head. 5BIO 26 1 Finally, by early evening, the contents of trunks and suitcases having been properly fumigated and repacked, the party was taken by tugboat to San Francisco. They arrived at eight o'clock and were met by G. A. Irwin, president of the General Conference; C.H. Jones, manager of the Pacific Press; and J. O. Corliss, pastor of the San Francisco church. The traveling party soon dispersed. C. H. Jones, a longtime friend and acquaintance, took Ellen White and some of her helpers to his home in Oakland. Others stayed with friends in San Francisco. W. C. and May White, with the twins and Baby Grace, were entertained by the Corlisses at their home in Fruitvale, an Oakland suburb. That night Elder Irwin sent a telegram to Battle Creek, which carried the good news of the arrival of the party. It was published on the back page of the next issue of the Review It read, "San Francisco, Cal., September 21, 1900.--Sister White and party arrived this morning in good condition." The editor commented that this would be "good news to thousands." And it was. ------------------------Chapter 2--Elmshaven 5BIO 27 1 On arriving in California, Ellen White was eager to get to her work. In just nine weeks she would celebrate her seventy-third birthday, and there was a great deal she felt she must do, especially in getting her books out. She hoped that she could quickly find a home, move in, establish herself, and get on with the many tasks awaiting her attention. Not wanting to have to undertake the building of a house, she hoped to find a place she could rent. 5BIO 27 2 At her age it seemed to her that the climate of California would be preferable to that of Michigan, with its long, cold winters. Then, too, she did not wish to place herself so close to the headquarters of the work that she would become deeply involved in helping to solve the everyday problems. 5BIO 27 3 The Pacific Press was located in Oakland; considering the many books she would want published, some place within the vicinity of that city would seem to be ideal. On the Sabbath after their Friday-evening arrival, W. C. White spoke in San Francisco to a good-sized congregation comprised of several nationalities. On Sabbath afternoon Ellen White addressed the believers in the Oakland church. General Conference president G. A. Irwin was the morning speaker. Sunday was spent in resting, in interviews with some leading workers, and visiting with friends. But on Monday morning, September 24, house hunting began. She and Willie discovered that Oakland had grown considerably in the nine years they had been away. Census for the city in 1890 was 66,619 persons. Now, just a decade later, it was a bustling 150,000, 5BIO 28 4 and property values had kept pace with the city's growth. 5BIO 28 1 Monday, Tuesday, and Wednesday were exhausting days, spent driving from place to place as they searched for suitable housing. They soon decided that they would have to purchase, for rents were just too high. Rent on a house large enough to accommodate Ellen White and her assistants would come to $25 or $30 a month. At that time the monthly salary of her most trusted and faithful helpers was $30, and she herself received $50 a month. To pay from one half to two thirds of her total salary income for the rental of a home was out of the question. 5BIO 28 2 They did find a house in Fruitvale, now a part of Oakland, that could be bought for $6,000. It was located on a two-and-one-half-acre tract of land. But Oakland seemed cold and foggy, and Ellen White declared that she would just stop looking. She said, "The Lord knows what our work is and where we should be located; and we shall wait the Lord's time."--Letter 132, 1900. 5BIO 28 3 At this point Willie suggested that she and some of her helpers go up to the health retreat at St. Helena, some sixty miles to the north. This institution had just changed its name to St. Helena Sanitarium, or simply the San. There she could rest a bit and also attend some of the meetings to be held in connection with the nearby Napa camp meeting. He agreed that he would continue to look for a house--or houses, for, of course, he had his own family of seven to care for. 5BIO 28 4 He found he could rent a little house owned by Dr. E. J. Waggoner, who for a number of years had been an associate editor of the Signs of the Times but who was now working in England. In rather amusing terms W. C. White wrote to his close friend Arthur Daniells: 5BIO 28 5 For several days we have been trying to fit a number seven family into a number five house, with a number three purse to purchase furnishings.--15 WCW, p. 871. 5BIO 28 6 He would have to pay $15 a month rent out of the "number three purse." 5BIO 28 7 On Thursday morning, September 27, following her son's counsel, Ellen White, with Sara McEnterfer and some of her other helpers, started for St. Helena. They would cross the Bay by ferry, then complete the journey by steam train. The ferry was the little steamer El Capitan. One of the first things Ellen White observed was that no smoking was allowed on the deck of the boat. Delighted, she said, "What a privilege to be able to breathe freely, inhaling full inspirations of the pure, free air, unpoisoned."--Manuscript 96, 1900. 5BIO 29 1 At a junction near Vallejo the women boarded a steam train for the thirty-five mile trip to St. Helena. What memories came back to Ellen White's mind as she journeyed up through the Napa Valley, making stops at Napa, Yountville, Rutherford, and Oakville. She thought of the meetings held twenty-five years earlier in Napa and the challenge of Miles Grant so successfully met by Elder Canright. At Yountville her mind turned back to the camp meetings held a mile east of the station, under the oaks by Napa Creek, for three summers in the mid-1870s. The railroad tracks ran between the main graveled road on one side and prune orchards and vineyards on the other. Both the prune trees and the grapevines were heavy with fruit, for it was harvesttime. 5BIO 29 2 Two vehicles were waiting for them at the St. Helena station: A comfortable two-seated phaeton, [A light, four-wheeled, horse-drawn carriage, with or without a top.] and the regular horse-drawn stage from the Sanitarium, used to transport guests the three miles from the railway station to the institution. As the horses slowed to a walk at the foot of the long, half-mile climb to the Sanitarium, more memories crowded the mind of Ellen White. She was journeying over the same road she and her husband had traveled in 1878, just after the institution was begun by Dr. M. G. Kellogg. She had been there in the years following her husband's death. She had purchased eight and one-half acres from William Pratt to preserve the land for the future use of the Sanitarium. On the property she had erected a home, Eliel, which easily could be turned into an expanded facility for the care of guests of the institution.--DF 14. 5BIO 29 3 At the Sanitarium she met old friends--Mrs. J. L. Ings, Mary Thorpe, and others. The first topic of conversation was the frustration of house hunting in Oakland, and Sister Ings volunteered: "'Well, below the hill there is a place that is just the thing for you. It is Robert Pratt's place.'"--Letter 158, 1900. Ellen White was definitely interested. 5BIO 30 1 At the Sanitarium there were about forty guests. That night she spoke in the chapel. Writing of it, she said, "The room was well filled, and there were some standing at the entrance." She reported freedom in speaking and she hoped, as she said, that "the Lord will give me a hold upon the people" (Letter 132, 1900). The significance of the phrase is understood by the fact that Ellen White in vision was often given insights into situations that others did not grasp. The institution was in rather precarious days, and its welfare was to become one of her concerns for several years. Was This the Promised Refuge? 5BIO 30 2 The next morning, Friday, September 28, she went down to see the "place under the hill" (Letter 132, 1900). To her surprise, it was not the William Pratt place that she had envisioned (a home in which she and James White had stayed), but a large Victorian home built by his brother Robert. She had often admired it in driving by. 5BIO 30 3 Robert Pratt, a railroad executive, was a member of a family of three who had come to California in search of gold. William had purchased the entire little valley and mountainside where the Sanitarium was now nestled. Later Robert purchased a strip of some seventy-four acres, which stretched through rich farmland up onto the hillside. 5BIO 30 4 William Pratt, with his wife and family, had responded to the preaching of J. N. Loughborough and I. D. Van Horn at St. Helena in 1873 and had become charter members of the St. Helena church. Three years later he gave land on the side of the mountain near Crystal Spring for a medical institution, the Rural Health Retreat. The spring, which yielded a bountiful supply of pure, soft water, was shared with his brother Robert and was just above and to the east of the institution. William Pratt's gift of land had also included his half share of the spring. At the time the Sanitarium was opened, this seemed an adequate water supply. 5BIO 30 5 Robert, not a Seventh-day Adventist, owned the land to the south and held the other half interest in the spring. He and his wife, facing advancing age, with their children grown and gone, accepted the invitation of their youngest daughter to make their home with her in the Bay Area (Letter 146, 1900). So the Robert Pratt property was up for sale. 5BIO 31 1 Elder J. A. Burden, manager of the St. Helena Sanitarium, knew that growing demands for water would soon embarrass the institution. This would be true particularly if the spring were shared by a family not friendly to it. He knew, too, that they must have land for a food factory and also for sewage disposal. What could fill these needs better than a few acres of valley land at the foot of the hill? But the institution was in no financial position to buy the Pratt property. Burden, a man of deep faith and some daring, had personally contracted for the Robert Pratt property, making the initial payment of $1,000. He expected to dispose of the home and the farm, retaining what was necessary for the institution and its growth (Letter 158, 1900). 5BIO 31 2 Delighted with what she found, Ellen White with difficulty restrained her excitement. She wrote: 5BIO 31 3 This is a most beautiful location. The surroundings are lovely. Ornamental trees from various parts of the world, flowers, mostly roses of a large variety, an orchard containing a thousand prune trees which are bearing, another orchard nearer the house, and still another orchard of olive trees, are growing on the place.-- (Letter 158, 1900) 5BIO 31 4 The home was situated on a knoll in the center of thirty-five acres of level or nearly level land. The family orchard of about three acres lay to the north, with trees bearing peaches, apples, nectarines, figs, cherries, apricots, and pears. Back of this was about a half acre of olive trees. On the south side of the home was a vineyard of more than five acres of table and wine grapes, mostly the latter. The land to the west was divided between prune orchards--which they soon discovered had two thousand trees in prime bearing condition--a garden, and hayfield. The house itself was a well-constructed, seven-room, two-story frame building, completely furnished, including carpets, drapes, linens, and dishes. Ellen White continued her description: 5BIO 31 5 Well, to go back to my story, the Lord planned for me, and I found that I could buy this place here for less than I received for my house in Cooranbong and all its belongings. This includes two horses, one rather old, four carriages and a platform wagon, much better than the one I gave away, and a house furnished throughout. It was like stepping out of my home in Cooranbong into a beautiful roomy one here. It has surprised me much that we should be thus favored.--Letter 132, 1900. 5BIO 32 1 As for the fruit crops, there was little left except some grapes in the vineyard, which had already been sold, and the olives in the olive orchard. There were a ton of these, which they soon sold on the trees for $50. 5BIO 32 2 Back of the house to the east was "the farmer's cottage," which with a little adaptation could be turned into an office building. Beyond this was a barn and stable with four horse stalls and room for storing four carriages. The hayloft could store twenty or thirty tons of hay. The cow barn had space for twenty-two cows; to the one cow now occupying it, it must have seemed a bit lonely. A few chickens completed the farm population. Ellen White was delighted with the carriages and wagons that were included with the place: two farm wagons, one two-seated express wagon, one double-seated covered buggy, two phaetons, an old road cart, and one hand cart. In addition, there were plows, harrows, and other farm tools (15 WCW, p. 903). 5BIO 32 3 To the east there were about twenty acres of rolling hill land, covered with evergreen forests of yellow pine, fir, live oak, manzanita, and madrono. Some of it was on a hillside so steep that it couldn't even serve as pasture. Several springs at the foot of the mountain would supply water in place of the crystal spring that now was in possession of the Sanitarium. 5BIO 32 4 Blackmon Canyon Creek ran through the full length of the property, first down the mountainside and then meandering through the very heart of the valley. It passed perhaps a hundred yards from the home, finally becoming the southern border of the property, along Glass Mountain Road. During winter the creek at times ran full to overflowing, draining the farm and adding to its attractiveness. 5BIO 32 5 That Friday, with its discovery, seemed all too short. Ellen White confided in the black, leather-covered journal that was given to her as she left Australia: 5BIO 32 6 Here was a house all furnished, and we could, as soon as the decision was made and terms accepted, go into this house, and find everything ready in excellent order to begin my home life without the perplexities of purchasing goods and furnishings for housekeeping. Here were horses, carriages, and nearly everything far superior to that which I had left, and the same price for which my home was sold will bring this beautiful, healthful residence, in good order for us to possess, and as soon as the settlement is accomplished [we will] come into possession and begin our work. 5BIO 33 1 This manifestation in our behalf was so marked and the desirability of location so decided that I knew the Lord was granting me His rich blessing....I never anticipated so much in a home that meets my taste and my desires so perfectly. Next week we shall live in our new home, and we will seek to make it a home after the symbol of heaven.--Manuscript 96, 1900. 5BIO 33 2 And all of this within a week from the time they had set foot on American soil! 5BIO 33 3 But the Sabbath drew on and with it the challenges of public ministry. There was a meeting at the Sanitarium on Friday evening, and again Ellen White spoke to the institutional family and to the guests (Letter 132, 1900). At five-thirty Sabbath morning she and Sisters Gotzian and Ings were on their way to the railway station in St. Helena to take the train to Napa, where the district camp meeting was being held. Ellen White was the speaker at the worship hour that Sabbath morning. 5BIO 33 4 She carried the service through well. The General Conference president, Elder Irwin, who had come to California to greet the party from Australia and to confer with Sister White, followed, leading the congregation into a revival service. Many came forward in new dedication of heart and life. 5BIO 33 5 Returning to St. Helena and the Sanitarium late Sabbath afternoon, Ellen White was delighted to meet her older son, Edson, who also had come West to greet her and confer with her. It had been nine years since she had seen him. She felt he looked a little worn. Her son Willie had also come up from Oakland to be present for important council meetings to be held early in the next week. Ellen White Purchases the Property 5BIO 34 1 While some of these council meetings were being held, on Sunday morning Ellen White could not resist the temptation to slip away and take another look at what she felt would surely be her future home. And she pondered, as she wrote later: 5BIO 34 2 This place was none of my seeking. It has come to me without a thought or purpose of mine. The Lord is so kind and gracious to me. I can trust my interests with Him who is too wise to err and too good to do me harm.-- Ibid. 5BIO 34 3 The property represented an investment on the part of Robert Pratt of $12,000. It was sold to Elder Burden for $8,000, and in securing it Burden had arranged for long-term, easy payments. So Ellen White and Elder Burden sat down to work out a settlement that was finally consummated on Tuesday, October 16, when she and her family moved in. 5BIO 34 4 Burden transferred to her the entire property--73.71 acres of land--and a half interest in the spring. Then, as agreed, the Sanitarium bought back 8.7 acres for a sewage-disposal area at the far west corner of the property, and 5.5 acres for a food factory across Blackmon Canyon Creek to the east and south. For these two pieces of land and for the half interest in the spring, $3,000 was subtracted from the $8,000. Ellen White paid Burden $1,000 in cash and assumed a $4,000 mortgage with interest at 6 1/4 percent. "It is like stepping out of our home in Cooranbong," she wrote to her old friends the Farnsworths, "into one already prepared for us, without any time or care on our part."--Letter 146, 1900. 5BIO 34 5 On the day of the purchase they moved in, rather jubilantly, and she reported to Elder Irwin, "We are now located in our pleasant and much-appreciated home."--Letter 127, 1900. She outlined the living arrangements. They were crowded, and would be until other buildings could be erected, particularly a home for William White and his family, who were temporarily staying at a nearby cottage. Beds were even placed in the living room. 5BIO 34 6 One piece of furniture, in addition to what they found in the home, was squeezed in. It was Ellen White's comfortable writing chair, equipped with a writing board that she could swing to one side for freedom of movement. This was the only piece of furniture she had brought with her from Australia. 5BIO 35 1 The general location of the home was certainly ideal. It was two and one-half miles northwest of St. Helena, and about fifteen to twenty minutes' walk from the Sanitarium, depending upon whether one was going or coming. In addition to its beautiful location, with hills to the south and mountains to the north and east, she particularly appreciated the fact that the home was not far from the Sanitarium. Here she would have an opportunity to address a changing audience of non-Adventists often, which she enjoyed doing. 5BIO 35 2 Ellen White had traveled widely through her life. She had crossed the Rocky Mountains many times. She had lived in Colorado and in Switzerland. She had crossed the Alps into Italy, and traveled extensively in Europe, Australia, and New Zealand. But she was able to exclaim in 1905, perhaps with some bias, "Certainly no place I have ever seen equals the beauty of the scenery around here."--Letter 111, 1905. At another time she expressed herself, "This world is not our abiding place, but I feel very grateful for the comforts of a good home. I consider the country here to be one of the most beautiful I have ever seen."--Letter 117, 1905. The Name Elmshaven 5BIO 35 3 The conjecture has been that the property had received its name, Elmshaven, from its original owners, the Pratts. But careful research provides no evidence to support this. The place must have been nameless, or simply known as the Robert Pratt place. Now that the property was in Sister White's hands and multiplied hundreds of letters would go out from there, should these not carry a distinctive dateline? Sunnyside was what she had called her much-loved Australian residence. What name should this beautiful, well-situated home carry? 5BIO 35 4 Finally, it must have been the trees in front of the home--elms--that gave them a lead. The first inkling we get is from the heading of a W. C. White letter with the dateline "Shady Elms, St. Helena, Cal., January 1, 1901." But this is one lone exhibit. Apparently Willie found no support, for there is not a second instance of its use. But a few days later Sara McEnterfer headed a business letter, "Elmshaven, St. Helena, Cal., January 6, 1901." Soon W. C. White and E. G. White letters were carrying the Elmshaven dateline. 5BIO 36 1 One feature that made Elmshaven particularly attractive was the space its acreage provided for the erection of other buildings that could be occupied by members of Ellen White's staff. A most pressing need was that of providing a home for her son Willie and his family. Just across Blackmon Canyon Creek and next to the land on which a food factory was being built were seven acres that included a beautiful building site on a knoll. These were soon deeded to W. C. White. One and one-half of these seven acres were of level, rich garden and orchard land. The rest was rolling hill land. When this land was given to him, his mother declared, "You are not to sell any of this! This is to be the children's schoolroom and playground." It became just that. 5BIO 36 2 Some of the land to the east went for a cottage for Iram James, who had been her farmer in Cooranbong and who had responded to her cable message inviting him to come to America and fill the same position at her new home place. Eventually some of the land was used as sites for cottages for three other families of her staff. 5BIO 36 3 Just a little on the defensive on the matter of acquiring such a property, Ellen White pointed to the opening providences of God that had made the move so very clear. It was at a time when she was pressing hard for funds to help save the Scandinavian publishing house from bankruptcy. She wrote: 5BIO 36 4 Some may ask, "Why, if there is such need of money in the work, did Sister White purchase a house and a farm?" This was not my planning. The Lord placed me here.... This home was provided for us by the Lord.... We could not possibly have found a place better fitted for our work. The Lord has certainly favored us, and I am greatly encouraged.... We greatly enjoy our quiet home in the valley, and we thank the Lord for all His great blessings.--Letter 10, 1901. 5BIO 36 5 She confided to Dr. Kellogg that she could "now keep out of the din of the battle" (Letter 175, 1900). She wrote the officers of the General Conference, "The manifest working of the power of God in this matter is a cause of great thankfulness. Here I am retired from the strife of tongues."--Letter 139, 1900. 5BIO 36 6 Some months after getting settled, Ellen White made an earnest appeal to the believers to establish a church school. She was particularly gratified that she could make available nearly an acre of land in a little triangle near the Sanitarium Road. This she set aside for the church school for as long as it should be operated there. On it a building was erected and eventually enlarged to accommodate a ten-grade school. She was pleased that her own grandchildren could attend this school. Part of her cow pasture just across the Sanitarium Road was soon serving as a baseball field. 5BIO 37 1 A few things about Ellen White's new house may have puzzled some visitors who entertained a narrow image of her and regarded her as a severe, reserved person. An ornamental glass panel in the main front door, and an entire, tall window beside the stairway in the hall were made of numerous pieces of colored and patterned glass. Blues, reds, greens, yellows, purples--all were there to spice up the appearance of the entryway and the stairway. 5BIO 37 2 Around the fireplace (a feature that was a strong attraction to Ellen White) the Pratts had installed imported tiles depicting the legend of King Arthur. Ellen White would not have selected such decorations, but she was not so straitlaced as to have them removed. And she would later conduct many a family worship in the room with King Arthur's knights. 5BIO 37 3 The house and surroundings of Elmshaven today are not the same as they were in 1900. When she purchased the home, the three upstairs rooms and a low attic room over the kitchen served as bedrooms. Soon arrangements were made to replace the attic room with a spacious writing room over the kitchen and back entryway. 5BIO 37 4 Of the trees around the house when she bought it, none were taller than the house. Only a couple even reached to the height of the eaves. This meant that in the early years the house was in the sun much more than it is today. Since there were no houses nearby, Elmshaven had a commanding view of all the flatland around it and the hills beyond. 5BIO 37 5 On shipboard, when Ellen White was concerned as to where she should make her home, the angel of the Lord had appeared and assured her that there was "a refuge prepared" for her (Letter 163, 1900). Now this refuge--Elmshaven--was hers, and she was ready for the tasks she had returned to the United States to accomplish. ------------------------Chapter 3--Face to Face With the Issues 5BIO 38 1 There were good reasons why Ellen White hoped to get settled quickly on her return to the United States, and why she was so pleased to find Elmshaven ready for occupancy. In a number of visions in Australia, conditions, situations, and dangers that threatened the church were clearly revealed to her. Correspondence from America also disclosed some of the looming problems. These she must face unflinchingly and without delay. 5BIO 38 2 There was the matter of the disproportionate development in the medical missionary lines, which was placing special emphasis on a work in Chicago directed toward the outcasts, the drunks, and the harlots. The light given to Ellen White indicated that a certain amount of this type of work, carried out under proper safeguards, was essential and proper, but it would yield but a limited lasting harvest. There was grave danger of an unbalance that would divert attention from major objectives in the medical work of the church and, because of the heavy financial demands, curtail various lines of denominational work around the world. From a reliable source in Battle Creek she was informed that Dr. Kellogg had at last taken a position against Sister White because she did not sustain him in the work he had carried to such extremes. 5BIO 38 3 Then there was the situation in which Dr. Kellogg was involved. His growing interest in and promotion of a great Christian medical work that would be undenominational in nature and not linked to a small religious body was a matter of growing concern. Ever loyal to health principles, Kellogg was very critical and at times intolerant of ministers who were slow to accept and follow all these principles. At the same time he was so pressed with duties and responsibilities that he had little time for the theological interests of the church. 5BIO 39 1 Then, too, Ellen White had been given views of an outbreak of fanaticism, which when it developed came to be known as the Holy Flesh Movement. While in Australia, she was shown in vision its perils and what would transpire. 5BIO 39 2 There was the work among the blacks in the South in which her son James Edson White was leading out. In 1894 he had built the Morning Star, a missionary riverboat, which in early 1895 he had sailed down the Mississippi River, and had pioneered a work, establishing schools and churches. This work was now under the direction of the Southern Missionary Society, an organization he headed and one that was recognized by the General Conference as the agency largely responsible for the work of the church among the blacks. This was almost entirely a self-supporting work, carried on with approval of church leaders and with minimal financial assistance. 5BIO 39 3 In connection with this there had been the sad experience of the lost offering--$11,405 raised by the Sabbath schools to assist in the work in the Southern States, which in the absence of a central, overall organization, was inadvertently diverted to meet other pressing needs of the church. When the matter finally came to light, church leaders were dismayed, but seemed helpless to remedy the situation. Then, too, some unfortunate financial moves on the part of Edson White had reduced the confidence of church leaders in his qualifications in financial lines. 5BIO 39 4 Perhaps uppermost in Ellen White's mind was the General Conference session that was scheduled to be held in February. The reason she felt she must leave Australia in August was in order to be certain that she could attend this conference. There was an uneasy feeling among thoughtful church leaders; almost all of them sensed that this would be a particularly important meeting. 5BIO 39 5 Clearly, the rapidly expanding outreach of the church was outrunning its organizational structure. Church leaders could see this, but they did not know how to grapple with the problems. They had considered these matters at the 1897 General Conference session, but no remedial steps were taken. 5BIO 40 1 To Ellen White these combined burdens intensified as she set foot on American shores, especially as she quickly comprehended the lethargy that marked the work in California, the second-largest conference in the world. Added to this was her own state of health. Approaching her seventy-third birthday, she recognized that her years were running out. She had left Australia in early spring only to arrive in the Northern Hemisphere in late autumn, to be followed quickly by an early winter, putting two winters end to end. She dreaded the prospect of traveling to Michigan in winter. Yet it seemed that she must attend the coming conference in Battle Creek. Also she had had unveiled to her in vision the needs of Europe and especially London, where she said that a hundred men should be at work. 5BIO 40 2 Books were yet to be prepared and published. Her unfinished work pressed upon her. First there was Testimonies for the Church, volume 6, sometimes referred to as Testimony No. 34. Nearly twelve years had gone by since volume 5 had been published in 1889. There were reasons why another volume of the Testimonies seemed to be very necessary, and its issuance urgent. 5BIO 40 3 When volume 5 was published, there were three Seventh-day Adventist educational institutions--Battle Creek College, South Lancaster Academy, and Healdsburg College--all located within the limits of small cities, and curtailed in their opportunities for outreach in normal expansion. 5BIO 40 4 In the meantime, Ellen White had been in Australia, and in response to her counsels and encouragement the Avondale school was started on a 1,500-acre tract of land seventy-six miles north of Sydney, the nearest large city. Here was opportunity to develop a college along the lines that were called for originally if our educational work was to accomplish all that God would have it do. Now other institutions were being established, and to provide guidelines there was need of the recently written counsels that had been available in but a limited way. 5BIO 40 5 There was Battle Creek with its many problems. Institutions were saddled with heavy indebtedness, particularly the college. Already Ellen White had dedicated the newly published Christ's Object Lessons to help lift the debts on our schools. 5BIO 40 6 Not only was she deeply involved in the selection of material for Testimonies, volume 6, but work was under way for a book on education that could serve both the world and the church. This was to occupy considerable time from certain members of her staff until the book Education was published in 1903. 5BIO 41 1 Then, for years she had been concerned relative to a general book on the subject of health that would serve the world as well as the church, taking the place of the old Christian Temperance. The work on this culminated in 1905 in The Ministry of Healing. 5BIO 41 2 Long waiting for attention was work on the early Christian church, providing a Conflict of the Ages book to replace the Sketches From the Life of Paul, published in 1883. And there were her plans for a book on Old Testament history to follow Patriarchs and Prophets. Then, too, there was the matter of supplying articles almost every week for the Review and Herald, the Signs of the Times, and The Youth's Instructor. From time to time articles for the union papers had to be prepared. Many interests demanded her attention and that of her staff. 5BIO 41 3 Ellen White moved into Elmshaven as quickly as she could in early October. But this was no time to rest. As noted earlier Edson had left for California as soon as he heard that his mother was back in the States. Elder G. A. Irwin, president of the General Conference, was on hand in California to meet her and seek her counsel. The last Sunday in September, just a week after her arrival, found Edson, Willie, and Elders A. O. Tait, A. T. Jones, and G. A. Irwin gathered in counsel with Ellen White at the Rural Health Retreat, where she was staying. A major topic of discussion was Edson's work in the South. Some problems had arisen over some of the transactions between him and the publishers who were issuing his books for colporteur sale. It was these books that formed the basis for financial support of the work of the Southern Missionary Society. Also, outbursts of racial violence demanded new tactics and some new personnel. All this was reviewed carefully. The Next General Conference Session 5BIO 41 4 Perhaps the main topic of discussion was the next General Conference session and where it would be held. Normally, it would come in February, 1901. The sessions held in the 1890s had been scheduled for dates from late January to early March. As the group broke up, it was with the feeling that most likely Oakland, California, would be the best site for the 1901 session. Elder Irwin returned to Battle Creek prepared to speak in favor of that proposal at the Autumn Council, which would convene shortly. 5BIO 42 1 Factors that seemed to point to Oakland as the logical place were the delicate nature of Ellen White's health and her dread of a long journey east in midwinter, and the state of the work in California. Nonetheless, while she dreaded returning to Battle Creek in winter, or anytime, because of the burdens that would fall upon her when she returned to that city after an absence of ten years, deep down in her heart she knew that the time would come when she would have to spend some time in Battle Creek. In visions of the night she seemed to be bearing her testimony there in the Tabernacle, and she knew that she must sometime return. But in her weakness and advancing age, she just did not feel that she could undertake it for a meeting in midwinter. 5BIO 42 2 The Autumn Council action on the question of the forthcoming session was that the meeting would be held in Oakland. It was an indecisive action, for some refrained from voting. It was clear that the vote was in deference to Ellen White. Some of the men, seeing the crisis that was looming at Battle Creek that involved Dr. Kellogg and his loyalties to the church, felt that there would be great advantage if the General Conference session could be held there at the headquarters city with Ellen White present. 5BIO 42 3 Dr. Daniel H. Kress wrote to her on this point in a very open and candid letter, explaining the situation as he saw it. Kress had been in England and then returned to the United States to regain his health. He was now soon to leave for Australia. He felt that the men were using Ellen White's position as an excuse for not thinking or acting for themselves. He was sure that a majority of the delegates favored Battle Creek over Oakland, but were afraid to go against her wishes. 5BIO 42 4 Kress told Ellen White that Dr. Kellogg "feels that every hand is against him." Then he explained that this was "not altogether without reason, for some of our brethren have used the testimonies which were given to correct and save him, as a club to destroy him and his influence.... The doctor thinks you also are trying to crush him.... I know you have the feeling of a mother toward him, but he does not believe this."--D. H. Kress to EGW, October 18, 1900. 5BIO 43 1 Kress pointed out that if the General Conference were held in Oakland, the rank and file of Battle Creek Sanitarium workers, as well as those in the publishing house and the college in Battle Creek, could not attend. Kellogg, he felt, would see it as just another scheme to press him to the wall. Kress mentioned a rumor that Dr. Kellogg was planning to leave the denomination and he hoped that Ellen White would be able to prevent it. He felt that more than anything else Kellogg needed a heart-to-heart talk with her. 5BIO 43 2 There were other rumors and reports that came to Ellen White that led her to feel that it might be best if the General Conference session were held in Battle Creek rather than in Oakland. Among these was one she heard in Australia that she was engineering things so as to bring A. G. Daniells and W. C. White into prominent positions in the leadership of the church--Daniells as president of the General Conference and W.C. as secretary and president of the Foreign Mission Board. These Ellen White categorized as "most surprising falsehoods," stating that "such a thought never entered our minds."--Letter 139, 1900. 5BIO 43 3 Her correspondence, with St. Helena as the dateline during late October and November, reveals the struggle in her heart as she dealt with important matters, particularly in regard to the forthcoming session. The Lord did not give her clear light as to just what move should be made, and she wavered between promises to attend the session if it should be held in Battle Creek and her own physical weakness that seemed to make the journey impossible. To the General Conference officers she wrote on October 24: 5BIO 43 4 I do not refuse to go to Battle Creek if the Lord indicates that it is my duty to go, but I may not be present at the General Conference if it is held in Battle Creek, or even if it is held in Oakland. I have a great and most solemn work before me in preparing for publication the writings which till now have been merely private testimonies, to be laid away in a drawer, with no heed paid to their instructions.-- Ibid. 5BIO 43 5 But it wasn't long until she assured the president of the General Conference that if the decision were made to hold the session in Battle Creek, she would be present. 5BIO 43 6 Now settled in northern California, she was urged to fill speaking appointments in nearby and Bay-region churches. Immediately upon her return she had spoken several times at the camp meeting at Napa, twenty miles south of the Rural Health Retreat, where she was staying. On Sabbath morning, November 10, she spoke to four hundred believers crowded into the San Francisco church. Her altar call brought a hearty response, with some lingering on to visit. There were some who expressed their "gratitude to God that they had been permitted to see Sister White's face again and to hear once more the message of the Lord" (Letter 148, 1900). 5BIO 44 1 The next Sabbath she spoke to the Calistoga church, nine miles to the north. She was pleased with the neatness of the building, and the congregation was larger than she expected. But the room was small, the day was rainy, and a fire was burning in the stove in a room without proper ventilation. The hot stovepipe ran right above her, and when she rose to speak, the blood rushed to her head. Sara McEnterfer, her traveling companion and nurse, who had accompanied her, saw her face turn almost purple and feared that she would fall. Ellen White had to ask for more ventilation and told the people it would be better for them to dress warmly and do without the fire. At any rate they would be able to listen better if they had fresh air. 5BIO 44 2 Just after the experience in Calistoga, in an interview with Dr. Kellogg, who had made a surprise visit to California, she explained to him that she could not go to Battle Creek in the middle of winter to attend meetings in tightly closed rooms. He asked her whether it would help if the date of the session were postponed a few weeks, and she indicated that it would. He invited her to come to the Battle Creek Sanitarium for a few weeks before the session and receive treatments so she could be ready for it. In commenting on the matter, she said that she would not dare to attend the session in midwinter in the East, then declared, "Midwinter is not the proper time to hold a conference."--Manuscript 62, 1900. 5BIO 44 3 The next Sabbath she was to fill a speaking appointment in Healdsburg at the church that served the college. She had sent word in advance that the room was not to be heated, but the janitor forgot, and when she arrived she found a crowded, closed room heated with two wood-burning stoves. She got through the meeting successfully, and felt that she had been vitalized by the Spirit of God. This experience was to her an indication that she could probably attend the session in Battle Creek. On December 4, she wrote to the General Conference Committee urging that the session be held later than February or March. She declared, "It is not wise to bring together in midwinter a large number of people to a place which, in order to be comfortable, must be artificially heated. The heated atmosphere, with limited ventilation, has a tendency to lessen vitality."--Letter 155, 1900. Battle Creek Finally Settled Upon 5BIO 45 1 On December 10, the available members of the General Conference Committee in Battle Creek voted to hold the 1901 General Conference from April 2 to 23 in Battle Creek. But her decision to attend had not come without some cost to herself. She declared, "For a week before I fully consented to go to Battle Creek, I did not sleep past one o'clock. Some nights I was up at eleven o'clock and many nights at twelve. I have not moved from impulse, but from the conviction that at this time I must begin at Jerusalem."--Letter 159, 1900. 5BIO 45 2 Then she explained her willingness to abandon the hope that the meeting might have been held in California: 5BIO 45 3 The deep regrets of many that the conference was to be held in Oakland came to me across the Rocky Mountains. Had not a change been made, the impression would have rested upon minds that the conference was held in Oakland because of Sister White's choice. To bear all the responsibility of having the conference in Oakland was a burden too heavy for me to carry.-- Ibid. 5BIO 45 4 She was also concerned about the extra expense for such a meeting in Oakland. She found that because of travel it would cost probably $5,000 to $8,000 more than if it were held in Battle Creek, and she was determined to do her part in trying to save this money. She explained, also, a factor that had helped her in her final decision: 5BIO 45 5 In the night season, I was standing in the Tabernacle at Battle Creek, and the Spirit of the Lord gave me freedom to present practical godliness in clear, distinct lines before the people. Several times this representation was impressed upon my mind. More definite light came to me. Yet it was some time before I could make the decision.-- Ibid. 5BIO 46 1 So the Committee action to hold the session in Battle Creek in April stood, and Ellen White would attend. The Activities at Elmshaven 5BIO 46 2 We turn our attention now to what was going on at Elmshaven from the standpoint of establishing Mrs. White's work there. She occupied the northwest bedroom, at the top of the stairs. This overlooked the prune orchard, which had two thousand trees and stretched just below the knoll and a quarter of a mile to the west. She was to retain this bedroom until her death. Her office occupied the front bedroom across the hall, facing the south. The large writing room with a bay window that she later used as an office had not yet been built. She suffered somewhat because the room in which she worked had a stove instead of a fireplace. Very seldom did she light a fire in it, choosing rather to dress warmly enough to write. 5BIO 46 3 The bedroom across the hall on the north side of the house was shared by her helpers Sara McEnterfer, Sarah Peck, and Maggie Hare. Kitty Wilcox, niece of M. C. and F. M. Wilcox, who for a short time served as cook, stayed in the small attic room over the kitchen. The large downstairs formal parlor under Sister White's bedroom was converted to a bedroom and used by Mr. and Mrs. Druillard, for a time members of her staff. Others who intermittently helped with Ellen White's literary work in those winter months were Eliza Burnam and Lillian Whalin, daughter of John Whalin, both borrowed from the Pacific Press. 5BIO 46 4 The W. C. White family were living in five rooms rented from the Atwoods in a home at the north end of the narrow valley, some ten minutes' walk from Elmshaven. 5BIO 46 5 The little farmer's cottage, with vertical boards and battens, some thirty yards to the east of the main house, was raised two feet and equipped as an office where her secretaries could work. W. C. White ordered self-inking rubber stamps, one with Ellen White's signature, another with his own, another to say "Read and let others read," and another cautioning, "Not for publication." He secured paper, envelopes, receipt books, typewriters, files, wire trays, alphabet dividers, three Bibles, Young's, Strong's, and Cruden's concordances, and a good supply of Ellen White's books. At hand was the "letter press" and letter books with their tissue-thin paper that carried copies of the letters and manuscripts--a thousand pages to a bound book--ingeniously reproduced from an indelible-ribbon copy. Testimonies, Volume Six 5BIO 47 1 The first order of work was to finish the preparation of Testimony No. 34 (volume 6), in time, if possible, for the General Conference. Something must be done to move the church away from a seeming standstill. Diligent effort was put forth to search from Sister White's manuscripts, periodical articles, and other sources, such as her handwritten journals, to find what she had written that would present the counsel now so much needed. While in Australia she had assisted in the establishment of the college at Cooranbong, where she helped carry out principles that had been shown to her as essential to the church's educational work. During those Cooranbong years she wrote much on the operation of schools. These writings were carefully searched and materials brought together for the section entitled "Education." 5BIO 47 2 The denomination's sanitarium work was growing rapidly also. From the two medical institutions that were operating in 1889 when volume 5 was published, this line of work had grown to the point where the church was operating five in the United States and seven rather small ones overseas. The church also operated several orphanages, treatment rooms, and vegetarian restaurants. Counsels giving safe guidance in medical lines provided materials for Section 4 of the book. The volume opened with a presentation of the outlook before the church and a strong section on evangelistic work. There were also general counsels and cautions; the book closed with calls to service. 5BIO 47 3 This volume took a somewhat different form than the first five Testimony volumes. The earlier books presented selected communications quite largely in chronological order, but almost without subject arrangement. Individual items appeared in their entirety, or almost so. Now with the very large amount of material already available in the Testimonies in volumes 1-5, it was thought that more selective efforts should be made in choosing materials not so thoroughly covered in earlier articles. Many documents were marked for possible use. This procedure led to a choice of items that were grouped together in sections; sometimes several sources would contribute to one chapter within the section. This called for much more careful work on the part of Ellen White and her helpers in compiling the materials. She explained this work in a letter to Dr. Kellogg: 5BIO 48 1 I have much to do before going to conference. There are some things to be completed for Testimony 34 [volume 6]....I had thought to go to the sanitarium for a while, but I seem to be needed here. I must select the most important matters for the Testimony, and then look over everything prepared for it, and be my own critic, for I would not be willing to have some things which are all truth to be published, because I fear that some would take advantage of them to hurt others. 5BIO 48 2 After the matter for the Testimony is prepared, every article must be read by me. I have to read them myself, for the sound of the voice in reading or singing is almost unendurable to me. 5BIO 48 3 I try to bring out general principles, and if I see a sentence which I fear would give someone excuse to injure someone else, I feel at perfect liberty to keep back the sentence, even though it is all perfectly true.--Letter 32, 1901. 5BIO 48 4 W. C. White took care of the business end, handling all negotiations with the Pacific Press regarding type sizes, type of paper, binding, style of headings, cost of setting type, making up pages, producing plates, et cetera. He was a little bit surprised to find how much costs had increased over what they were when volume 5 was published. The Everyday Engrossing Activities 5BIO 48 5 The work on Testimony 34 moved along at a torturous pace through the early weeks of 1901. Two things served to make the work difficult. The first was the numerous letters and visitors that began to deluge the staff at Elmshaven as soon as Ellen White's new residence was established. Some wrote wanting to work for her. One wrote that her doctor had recommended milk and she wondered whether it would be right to follow his advice. A young minister wrote asking whether he should try to convert the Protestant pastors of the town before visiting the members. Then there were questions of marriage and divorce and others about butter and eggs and cheese. 5BIO 49 1 Sara McEnterfer, Sister Druillard, and Willie answered many of these letters as they were instructed to by Ellen White. W. C. White proposed that with many of these they enclose a little duplicated appeal that read: "There are hundreds of people who desire to hear personally from Mother. Some write letters containing questions, others send us their life history, and others make donations to the cause. We have not time to write lengthy letters to these persons." 5BIO 49 2 Often the answers said that Ellen White had no special light on the case and urged the person to study for himself what was already published. Sara told one lady who wanted Ellen White to inquire of the Lord, "I would say that the Lord is no respecter of persons and will hear your earnest cry to Him for help as quickly and willingly as He will should it be sent to Him through Sister White."--16 WCW, p. 184. 5BIO 49 3 Then there was a constant stream of visitors. Two women appeared one day just as Ellen was returning, worn and weary, from San Francisco. They said that they had driven sixty miles in their little rig and they just had to see Sister White. She agreed to see them. The first thing they did was to present her with a demented child, and asked what should be done. Then they produced a list of ten questions for which they wanted nothing but Yes or No answers. 1. Has the time come when we positively should eat no more meat, eggs, butter, milk? 2. Is it a sin to raise children? Is it a sin to raise bread? et cetera. Ellen White referred them to her writings on each point, and told them that she was not commissioned to answer such questions, but the women would not desist (16 WCW, p. 55). 5BIO 49 4 A daughter brought an invalid mother for whom she wanted Sister White's special prayers. A divorcee wanted to get a little advice. Then an old friend fresh from the Klondike gold fields came to the home. It's not hard to see how Sara McEnterfer acquired the reputation of being Ellen White's "watchdog," for she bore much of the responsibility of protecting her from unreasonable demands upon her time and energy. 5BIO 50 1 The great bulk of the mail received was of a justifiable and sensible nature, a good portion from workers carrying heavy responsibilities. Many of those well acquainted with her and her work would address a letter to W. C. White and merely suggest that he discuss the matter with his mother at a time when she was free to give consideration to it. There were some very personal letters that she herself elected to answer. 5BIO 50 2 Among the men who kept up active and continual correspondence were Elder Irwin, president of the General Conference; Dr. Kellogg; Elder S. N. Haskell and his wife; and Edson. All wrote on a fairly regular basis, reporting their activities, outlining developments in their work, and asking for guidance and direction. Ellen White kept up an active correspondence with all of these. Her letters to them and to friends and relatives constitute the richest source of information about her day-to-day life. Whatever extra strength she could muster between her writing and bouts of illness she used in speaking to believers and unbelievers. Meetings in the San Francisco Bay Area 5BIO 50 3 She and Elder A. G. Daniells were the main speakers for the Week of Prayer in the churches at Oakland and San Francisco during the last week of December, 1900. She stayed in the home of a Dr. Ernest H. Mattner, who resided about five blocks from the church on Laguna Street. But she was to suffer another of her suffocating encounters with crowded rooms and hot wood-burning stoves when she tried to open the Week of Prayer in San Francisco on Sabbath morning, December 22. 5BIO 50 4 She tells what happened when she went to the church: 5BIO 50 5 I found two stoves in the meeting room, one on either side, midway between the door and the pulpit. Fires were burning in each of these. Sabbath school had just been held in the room, and owing to the imperfect ventilation, the atmosphere was very impure. I felt the effect of this as soon as I entered. My heart began to pain.--Manuscript 1, 1901. 5BIO 51 1 So greatly did I feel the effects of the poison in the air that although I stayed in the church only fifteen minutes, I feared that it would cost me my life.--Letter 2, 1901. 5BIO 51 2 I could not breathe freely, and I knew that exhaustion was coming over me. I said to Elder Corliss, "I know that I cannot speak this morning." He was greatly disappointed, and asked me if I would venture to speak in the afternoon. I said that I thought I could, and as nothing had been said before about an afternoon meeting, he put the question to the people. They unanimously decided to have a meeting.--Manuscript 1, 1901. 5BIO 51 3 Before leaving the church auditorium, Ellen White nearly fainted. She feared that she might fall from her chair and create a sensation, so she half hid behind the organ. Just then Sara McEnterfer appeared and assisted her outdoors, and Ellen White declared, "I cannot describe the relief that came to me to know that Sara was there."-- Ibid. She rested in her room until the afternoon, pleading with God for strength to bear her testimony. 5BIO 51 4 In the afternoon she found that there were no fires in the stoves and that the building was well ventilated, even though the thermometer stood at 56 degrees F. She addressed the people and felt that the Lord helped her in what was a "most decidedly victorious meeting.... The countenance of the congregation was lighted up and many testimonies were borne and they were right to the point--testimonies of thanksgiving and joy in the truth. Then I requested all to rise up and pour forth from grateful hearts their testimony.... It was a wonderful, blessed meeting."--Letter 14a, 1901. 5BIO 51 5 Tuesday was Christmas Day, and Ellen White spent much of it touring San Francisco. Of this she wrote: 5BIO 51 6 Brother Pierson drove us to Strawberry Hill, explaining many things of interest along the way as we wound up the ascending grade. Here there are large parks, to which the people can come from the bustle of the city. This is a blessing which all classes are free to enjoy, the poor as well as the wealthy. Here they can see trees and plants and shrubs from every clime, with roses and lilies and pinks and many other flowers. All are free to enjoy these things, but none are permitted to pick the flowers. Should they do this, the beauty of the scenery would soon be no more.--Manuscript 1, 1901. 5BIO 52 1 Since it was a holiday, the park was not, as usual, filled with men "smoking pipes and cigars and cigarettes." In regard to the few who were, she thought to herself, "Oh, how I wish they knew what harm they are doing to themselves by using tobacco, while at the same time they poison the Lord's free atmosphere, so that others are injured."-- Ibid. 5BIO 52 2 Dinner was taken at the vegetarian cafe at 755 Market Street. E. G. Fulton and his wife were operating a thriving business, serving nearly five hundred people a day. Ellen White liked everything about the little restaurant. She commented on the neat appearance of the waitresses with their dark dresses and white aprons. She was pleased that the establishment lived up to its name and did not serve a "particle of meat, poultry, fish, or anything that requires a sacrifice of life" (Letter 3a, 1901). She was also pleased to learn that the cafe was closed on Sabbath. 5BIO 52 3 Fulton had received complaints from his regular customers when he first closed the doors on Sabbath. Some declared he would "fold up" if he insisted on that policy. But he had persisted, and as Ellen White noted, "Since the Sabbath closing, a special blessing has manifestly rested upon the work."-- Ibid. She was glad for the service the restaurant provided as a practical demonstration of the best methods of preparing wholesome, palatable food without flesh meat. Writing to an Australian doctor, she commented that she wished that some Adventists with their money tied up in banks and other investments would use this means in establishing vegetarian restaurants so more people might be benefited. 5BIO 52 4 Midweek she went to Oakland for the last half of the Week of Prayer. She felt the Lord's special blessing as on Sabbath she spoke to a congregation of six hundred. Elder Daniells, returning from many years' work in Australia, stayed on in Oakland to bind off the work. When the final reports were in, forty-six had been baptized. 5BIO 52 5 The ten days spent in the Bay Area were a time of earnest labor, and Ellen White was quite worn out when she returned to her home. She was happy, however, with the fruitage of the rather strenuous program. The following Friday she was exhausted, and during her evening bath she fainted. Sara and Maggie succeeded in getting her to bed, where she was confined for the next two weeks. Then, upon getting up too soon, she suffered a relapse and had another period of illness. Nonetheless, she maintained her plans to attend the General Conference session in Battle Creek, even though Sara declared that she was "'not fit to go anywhere,'" and she dreaded the trip for her (Manuscript 43a, 1901). Guided by a Sabbath-Evening Vision 5BIO 53 1 As the time neared for her to start her journey east, the question of where she should stay was uppermost in her mind. Dr. Kellogg had at first invited her to stay at the Sanitarium, but later invited her and her party to stay in his own home. He had a large, two-story frame house with sufficient room to accommodate the children he and his wife took in to rear. He now promised to make a portion of the home available to Ellen White and those of her helpers who would accompany her to the session, and urged that she accept the invitation. She had also received letters from others opening their homes to her. She wanted a place in Battle Creek where she could have her workers together with her and where she could be protected from the large number of visitors who would inevitably seek interviews (Letter 133, 1900). 5BIO 53 2 But would it be wise to stay in the doctor's home when so much controversy swirled about him? At first she felt it would not be best. Would not people feel that she was influenced by him? And then she thought, "No matter with whom I should stay, it would be said, 'Someone has been talking with Sister White, telling her about the state of the church. This is why she talks as she does.'"--The General Conference Bulletin, 1901, 204. 5BIO 53 3 The answer came in a very forceful way. Friday evening, February 15, as Ellen White met with her family in the sitting room for worship, she was deeply burdened with a decision about Dr. Kellogg's invitation. She began to pray about it. In reporting the experience, she says, "I was asking the Lord where I should go and what I should do. I was for backing out.... Well, while I was praying and was sending up my petition, there was, as has been a hundred times or more, a soft light circling around in the room, and a fragrance like the fragrance of flowers, of a beautiful scent of flowers."--Manuscript 43a, 1901. And a voice said, "'Respect the courtesy of My servant, John Kellogg, the physician by My appointment. He needs encouragement that you can give him. Let him put his trust in Me. My arm is strong to uphold and sustain. He may safely lean upon My strength. I have a work for him to do. He must not fail nor be discouraged.'"--Letter 33, 1901. 5BIO 54 1 Did the others kneeling in worship that Friday evening see the light and notice the fragrance? This is a very natural question, which she answered as she recounted the incident on April 11 at the General Conference session: "Though none of the family saw what I saw, or heard what I heard, yet they felt the influence of the Spirit, and were weeping and praising God."--The General Conference Bulletin, 1901, 204. 5BIO 54 2 So Dr. Kellogg's gracious invitation was accepted. Ellen White and her helpers would stay in his home. Now preparations were begun for the long journey by train. Routes must be decided upon and a schedule established. ------------------------Chapter 4--Through the South to the 1901 General Conference 5BIO 55 1 From a human standpoint, Sara McEnterfer was right when she said to Ellen White, "'You are not fit to go anywhere. You should not go anywhere; ... I dread it for you.'"--Manuscript 43a, 1901. Sara was a nurse, a graduate of Battle Creek Sanitarium; and from a medical standpoint she could see that for Ellen White at the age of 73 and in her current physical condition, to start in late winter across the continent to attend a General Conference session was unwise. Even Ellen White questioned in her own mind as to whether the extra exertion and trip at that time might not cost her her life. Yet she was sure that she must go. And go she would, for God had a work for her to do. This was not the first time she had ventured forth in faith. 5BIO 55 2 The General Conference session would be held in the Battle Creek tabernacle and not the Oakland church, April 2-23. April would be a much more favorable time than February. Now the decision must be made on the route to be traveled. To make the journey directly to Chicago and then Battle Creek would take them over the Sierra Nevadas and the Rockies. It would be a journey she had often taken and one she dreaded, for even when her health was seemingly good she was ill-equipped to stand the high altitude. 5BIO 55 3 The alternative was to take a more extended journey traveling via Los Angeles, New Orleans, and then to Chicago and Battle Creek. This route carried attractive features for both Ellen White and her son Willie. Since returning from Australia, they had not gone a hundred miles from the Elmshaven home. The southern route would give them an opportunity to spend a few days in Los Angeles, and they could survey the work that was beginning to develop nicely in southern California. Then there was Edson White and his work in Mississippi and Tennessee. They could go to Vicksburg, see the Morning Star, inspect the development of the work in Mississippi, then travel to Nashville. There Edson had his headquarters, engaging in publishing and managing the work of the Southern Missionary Society. 5BIO 56 1 So, weighing the high mountains on the more direct and quick journey against the longer tour traveling at normal elevations; weighing the advantage of seeing James Edson White in his work, all of which had been developed since Ellen White had gone to Australia, against the wear and tear of the longer journey, the choice was made in favor of travel by the southern route. Tentative appointments were made for services Ellen White might hold with Adventist churches in Los Angeles, Vicksburg, and Chicago, even though it was a question from day to day as to whether she would be well enough actually to make the journey. 5BIO 56 2 The trip began Thursday afternoon, March 7, with Iram James driving the party to the Southern Pacific Railroad station in St. Helena. The southbound, three-car steam train left at 3:17 P.M. to connect at Port Costa with the Owl on its nightly run from Oakland to Los Angeles. In the party were Ellen White, Sara McEnterfer, Maggie Hare, and William White. When the party boarded the Owl at six-seventeen, they were happy to find Elder McClure, pastor of the Healdsburg church, on the train. In his pocket he had the tickets for the journey, which he had secured from C. H. Jones in Oakland. He also had health certificates to prevent quarantine restrictions upon entering Texas on their eastern journey. 5BIO 56 3 Every member of the party was weary. They retired early and were a bit refreshed when they reached Los Angeles at eight o'clock Friday morning. In making arrangements Willie had asked that provision be made for the party to stay at the Sanitarium in Los Angeles, where they could have pleasant rooms, good food, and be comfortable without the burden of visiting. This could not be done if they were dependent on the graciously offered entertainment in the homes of believers. Two other things Willie had asked for: the use of a carriage for Ellen White while she was in the Los Angeles area, and oranges, which might supplement their diet as they journeyed. 5BIO 57 1 On Sabbath morning Ellen White met her speaking appointment in the Los Angeles church. This experience had an immediate and dramatic effect on her physical condition. In San Francisco after her "decidedly victorious" meeting she had walked five blocks. In Healdsburg a successful meeting left her feeling so exhilarated that she decided that she could stand the trip to Battle Creek. The Los Angeles meeting had the opposite effect. A full hundred visiting believers had come in, some from a distance of sixty miles, to be present for the Sabbath-morning service. Four hundred people crowded into the meeting house. As Ellen White stood before the congregation, she thought of the great work to be done in southern California. "Like lightning" the condition of things "flashed" before her mind. Such was not unusual in her experience. While standing before large congregations, not infrequently visions were given to her opening up to her both general situations and the experiences of individuals in her audience. In this case, several persons were presented to her. Their influence on the work was clearly depicted. Writing of it later, she said: 5BIO 57 2 The presentation distressed me.... While I was speaking, there came to me the assurance of full and abundant grace and salvation. I thought of the wonderful possibilities before those who unite with Christ. They will become true, earnest, self-sacrificing workmen, preparing the way for the coming of the Lord. They work in harmony with the prayer, "Thy kingdom come, thy will be done on earth as it is in heaven."--Manuscript 29, 1902. 5BIO 57 3 Recounting the experience, she declared: I could not find words to express my feelings at the thought that the warnings of His word have not been heeded. I longed for strength to cry aloud and spare not, to lift up my voice as a trumpet, and show God's people their transgressions and the house of Jacob their sins.-- Ibid. 5BIO 57 4 Then the scene changed: There flashed before me a presentation of the great mercy and goodness of God in contrast with the perversity of His people, who ought to be far advanced in spiritual understanding. How I longed to arouse those before me to realize the importance of the time in which we are living.... I seemed to see Jesus standing as He stood on the last great day of the feast, stretching out His arms as if to embrace the world, and crying, "If any man thirst, let him come unto me, and drink."-- Ibid. 5BIO 58 1 Somehow she was unable to roll off the burden that rested upon her. She was so "anxious, so desirous, that the people should see their danger in not appreciating their privileges, in allowing their opportunities to pass unimproved." She asked herself, "Will they awake? ... Will they come to their senses? I felt my soul fainting at the thought of the situation. The experience was too much for me."-- Ibid. 5BIO 58 2 That noon Ellen White could not eat. She was weary and heartsick. Her vital forces seemed to be giving way. Rapidly her condition deteriorated, and soon she lost consciousness. It was not until two o'clock on Sunday morning, twelve hours later, that she again regained a knowledge of her surroundings. She found Dr. F. B. Moran, a physician, and a nurse laboring over her. The appointments that had been made for her to speak Sunday had to be canceled, and serious misgivings were entertained as to whether she would be able to continue her journey. W. C. White, writing that Sunday afternoon, declared, "We are praying that she may have strength to proceed on her journey Tuesday morning."--16 WCW, p. 298. 5BIO 58 3 By Tuesday Ellen had rallied a bit, and they felt that they could go on. They boarded the Sunset Limited at eight o'clock, found the train not crowded, and a first-class compartment ready for Ellen White and her two women helpers. They also found two bushels of large, luscious oranges there at the station waiting for them. The train pulled out on time for its sixty-hour trip to New Orleans. 5BIO 58 4 Since the car was not crowded, Maggie and Sara spent most of the time in the center of the car, leaving Ellen White to herself. Though uncomfortable from a physical standpoint, she felt she was in the line of duty, and later wrote, "As I lay in my compartment on the train, with no one with me, how precious it was to commune with God. I was alone with Him, and if ever I realized His presence in suffering and distress, I did then. I felt that the everlasting arms were underneath me. I realized the comfort of the Saviour's love."--Manuscript 28, 1901. 5BIO 59 1 W. C. White described the pleasant and interesting task the party had in eating the two bushels of big, sweet oranges before they got to New Orleans. They were there Thursday evening in time to catch the train for Vicksburg, Mississippi, where Edson White had pioneered the work among the blacks. That night on the train Ellen White thought of the Morning Star, which she would see in a few hours. How eagerly she had followed the accounts of its building and sailing and its work as Edson had written to her in Australia, keeping her posted with the developments. With James Edson White in Vicksburg 5BIO 59 2 On Friday morning, Edson White met the party in Vicksburg and took them to the Morning Star, which would be Ellen White's home for the next few days (Manuscript 29, 1902). It lay tied to a landing in Centennial Lake, just below Fort Hill where the houses of the blacks clustered. 5BIO 59 3 As she stepped aboard, she found the ship's deck was 105 feet long and 24 feet across. In the bow on the lower deck was the boiler room, then the printing office, where two steam presses had printed the Gospel Herald for many months. Next were two staterooms and a dining room, then the galley, and finally the engine room. Photographs of the boat show that instead of having one wide paddle wheel at the stern, the Morning Star had two, one on either side. 5BIO 59 4 Immediately behind the smokestacks, at the front of the upper deck, was a business office. Just behind this were the main cabin and Edson and Emma's stateroom. In the rear portion of the upper deck was a sixteen-by-forty-foot chapel, where services were conducted. Even larger meetings could be held on the third, or hurricane, deck, where two hundred could be seated. The third deck also had a small pilothouse, with the steering apparatus and a bunk for the pilot. 5BIO 59 5 If a hand sketch of the Morning Star published in the Gospel Herald is to be trusted, the boat's emblem, a large metal star, was suspended between the smokestacks at the bow. The star is now a cherished possession of Oakwood College in Huntsville, Alabama. 5BIO 59 6 "I was pleased with the arrangement of the boat," Ellen White later wrote, "and with the efforts made to make life on it as agreeable as possible. I found that everything about the rooms fitted up as a home for my son and his wife, and their helpers, was of the simplest order. I saw nothing expensive or unnecessary."--Manuscript 29, 1902. Then she commented: "Perhaps some would have been unwilling to live in such narrow quarters."-- Ibid. 5BIO 60 1 Reminiscing, she penned, "I have followed this boat with my prayers. Some most interesting scenes have been presented to me in connection with it. This boat has been a floating Bethel. At the gospel meetings held on it many have had the privilege of eating of the bread of life."-- Ibid. 5BIO 60 2 And looking ahead she said, "I hope it will continue to do its work of taking the truth to those who without its instrumentality would never have an opportunity of hearing the truth. Through its work many have heard the last message of warning."-- Ibid. 5BIO 60 3 Sabbath morning she spoke in the new church building on the hill. It was crowded, for believers had come in from quite a distance. Choosing the first verses of John 14 as her text, she portrayed the reward of the faithful. She pictured Christ as a personal Saviour. She urged a careful and firm witness in favor of the truth, not in their own strength but in the strength and grace that God gives. 5BIO 60 4 While Ellen White was on board the Morning Star at Vicksburg, Edson doubtless had opportunity to tell his mother about the boat, and reminisce about some of the harrowing experiences through which he and his boat and crew had passed. The Morning Star and its Mission 5BIO 60 5 The Morning Star was built on the banks of the Kalamazoo River at Allegan, Michigan, in 1894, just after Edson's reconversion. It was his ambition, and the ambition of his close friend Will Palmer, to open up a work among the blacks in the Deep South. The boat would provide transportation along the twisting waterways of the Mississippi and its tributaries, as well as house the workers and furnish a portable meeting place for the people. 5BIO 60 6 As the boat neared completion, it sailed under its own steam down the river to Douglass, a port on the east side of Lake Michigan. There Edson hired a fruit steamer, the Bon Ami, to tow the Morning Star with its own engines running, across the lake to Chicago. It was a night journey. On their way a violent storm arose. The steam tubes of the Morning Star clogged and the hull began to fill with water, nearly sinking the craft. Fourteen hours after leaving the Michigan port, the exhausted crews of the two boats stepped ashore in Chicago. The captain of the Bon Ami gave Edson a $10 donation, saying it was something more than human power that had brought them through the storm. 5BIO 61 1 From Chicago the Morning Star, with Emma, Edson's wife, on board, and with an enlarging crew, passed through the Illinois and Michigan Canal to LaSalle, Illinois, down the Illinois River to the Mississippi, and on down to Vicksburg, where it berthed on January 10, 1895. Along the route Edson had picked up a team of workers, including Fred Halladay, who would spend the next fifteen years in service to the blacks of the American South. 5BIO 61 2 Built originally with one deck, the steamer was lengthened and widened in 1897, and received an extra deck. This is how Ellen White found it. 5BIO 61 3 The Morning Star had been used occasionally for meetings while she lay in Centennial Lake at Vicksburg, but the work had had to be established ashore before the steamer could do her best service along the Yazoo River. 5BIO 61 4 Edson had begun his Vicksburg work with Sunday schools and night classes in the Mount Zion Baptist church on Fort Hill. When he was excluded from the church for his belief in the Sabbath, he built a little chapel at the corner of Walnut and First East streets. But this was only after ten days of fervent prayer had resulted in permission from adamant city councilmen to grant a permit for building a church for the blacks. 5BIO 61 5 Now that little chapel and schoolhouse had been outgrown, and Ellen White was on hand to dedicate the new larger church during her 1901 visit. The present Vicksburg church stands on the site of this second building, and in the early 1970s three women who had been aboard the Morning Star were still worshiping there! 5BIO 61 6 Edson undoubtedly told his mother that once the work had been established in Vicksburg, they had ventured into the heart of the delta, using the Yazoo River as their main highway. Halfway up the river to Yazoo City, he had tried to establish a school for the hundreds of black children in the area who had no facilities for education. He was soon informed by the county superintendent of education that his work must stop, and later learned that in the mob that accompanied the superintendent was one man who had volunteered to "hold a Winchester on ol' White while you-all fetch the rope." 5BIO 62 1 He probably told her that a little later the Morning Star had been of great service to the plantation owners of the area, rescuing many of their animals during a flood. That next winter he brought in tons of food and clothing to relieve the suffering among the black tenant farmers who were facing starvation from crop failures and severely cold weather. Then, with some measure of confidence among both the whites and the blacks, they built a little chapel and schoolhouse at Calmar. 5BIO 62 2 Later the work there was stopped also. On the boat Edson had edited and published a monthly journal, the Gospel Herald. One issue carried a mildly critical editorial of the sharecropper system, and this, along with the fact that so many of the blacks were becoming Adventists and refusing to work on Saturdays, spurred the plantation owners to action. 5BIO 62 3 A mob of twenty-five men on horseback called at the school, sent the white teacher, one of Edson's men, out of town "on a rail," nailed the doors and windows shut, and burned books, maps, and charts in the schoolyard. 5BIO 62 4 Then they found one of the leading black believers in the area, N. W. Olvin, and thrashed him with a buggy whip, stopping only when commanded to do so by a white man who brandished a revolver. 5BIO 62 5 While the work was broken up at Calmar, it continued to thrive at Yazoo City and Vicksburg, and in the years shortly after Edson left for Nashville there were encouraging developments in a large number of other Mississippi towns. 5BIO 62 6 One hair-raising episode Edson may have recounted was the time the Morning Star escaped being dynamited in Yazoo City, having left town only hours earlier with the General Conference president and secretary on board. F. R. Rogers, who taught the Yazoo City school, was ordered by a mob to close his school, and was shot at in the streets. 5BIO 62 7 These early workers and believers faced two kinds of prejudice, racial and religious. The black ministers opposed them because they were teaching Sabbath observance and tithe paying; the white people opposed them because they were educating the blacks and introducing new and better agricultural methods, which threatened to break the stranglehold of poverty in the Delta. 5BIO 63 1 Edson had informed his mother of these developments during her years in Australia, and her instruction was of caution and prudence as the only course available to the church if they wished to continue to witness and work in the South. This was as true for the work among the whites as among the blacks. Even though in his contacts Edson said nothing about political matters, even though he did not mention inequalities or the need for social justice, the mere fact that he was educating blacks and trying to improve their economic condition nearly cost him his life and the lives of his wife, fellow workers, and believers. [For the account of James edson White and the Morning Star, see ron graybill, Mission to Black America.] Service in Vicksburg 5BIO 63 2 Ellen White scrutinized the Morning Star because of the criticism she had heard of it. She knew her son was not always careful with money, and she was glad to report to the General Conference session a few weeks later: 5BIO 63 3 When I came to Vicksburg, I went on board my son's boat, the Morning Star. From the reports I had heard, I thought to find that boat fitted up very extravagantly. I found nothing of the kind. I want all to understand this. 5BIO 63 4 My son and his workers have lived on this boat because they could not get a house suitable to dwell in. The rooms on this boat are fitted up in the very simplest way.... No one can work in the Southern field without some facilities with which to work.--The General Conference Bulletin, 1901, 482. 5BIO 63 5 A little later, she wrote Edson concerning the Morning Star: I have been shown how when you first went to the Southern field you used this boat as your home, and as a place on which to receive the people. The novelty of the idea excited curiosity, and many came to see and to hear. I know that through the agency of this boat, places have been reached where the light of truth had never shone--places represented to me as "the hedges." It has been the means of sowing the seeds of truth in many hearts, and many souls have first seen the light of truth while on this boat. On it angel feet have trodden.--Letter 139, 1902. 5BIO 64 1 Sunday morning, March 17, the new church, the second to be built in Vicksburg, was to be dedicated. It was a memorable weekend for Ellen White, her son William, and others in the traveling party. Just to be in the setting of the heart of Edson's activities and to witness the fruits of his dedicated labors and the labors of those who helped him was uplifting. 5BIO 64 2 The crowning event of the visit was the Sunday dedication service. Ellen White was asked to preach the sermon. The report is that the church was packed. Word had gone up and down the river that the mother of James Edson White would be the speaker that Sunday morning. She was pleased with the high caliber of people who made up the congregation, and she wrote, "I know that Jesus and the angels were in the assembly, and that, as the church was dedicated to the Lord, He accepted it."--Manuscript 29, 1902. 5BIO 64 3 She also wrote: I was much pleased with the meeting house. It is neat and tasteful. 5BIO 64 4 Wherever I go, I try to give the light the Lord has given me regarding the building of meeting houses. No haphazard work is to be done in their erection. However small they may be, they are to be object lessons of neatness and thoroughness. All that is done in the cause of God is to be done with exactness. 5BIO 64 5 Our buildings are to represent the character building that should be carried forward by everyone. We are working before God and the inhabitants of the universe. Let us do no halfhearted, slipshod work.-- Ibid. 5BIO 64 6 Sunday afternoon, too, held a unique experience for Ellen White. She had read in letters from her children of the meetings and of the school sessions held in the chapel on the boat, and now she spoke there. En Route to Battle Creek 5BIO 65 1 The travel schedule called for the party to spend Sunday night on the train en route to Nashville via Memphis. Reaching Memphis in the morning, they found that a meeting had been arranged for nine o'clock (16 WCW, p. 300). There were only a handful of Sabbathkeepers residing there, but they had purchased a lot and a meetinghouse, and thirty-five were present. Among them were four canvassers and one Bible worker. 5BIO 65 2 Leaving Memphis at one o'clock, they arrived at Nashville at eight-thirty. Edson, who had hurried on ahead, was at the station with his wife, Emma, when the train pulled in! He had brought what was called the "Gospel Wagon" to pick up the party (Ibid.). (Willie described it as "a big carry-all.") The reunion between Ellen White and her daughter-in-law was a happy one. 5BIO 65 3 They were to have two days in Nashville, with the time divided between inspecting the work that was being done there and a convention of the Southern Missionary Society, with meetings on both Tuesday and Wednesday. In addition to the Nashville workers and Ellen White and her party, there were Elders N. W. Allee and Smith Sharp, conference workers from Tennessee. Out-of-State workers included Prof. E. A. Sutherland from Michigan, Elder Stone from Kentucky, Elder D. T. Shireman from North Carolina, Elder F. W. Halladay from Mississippi, I. H. Ford from the Review and Herald, and A. F. Harrison, a canvassing agent for the district (The Gospel Herald, March, 1901). 5BIO 65 4 Tuesday morning they climbed into the "Gospel Wagon," fourteen in all, and Edson conducted a tour of the Adventist work in Nashville (16 WCW, p. 300). This included the printing establishment, which later grew into the Southern Publishing Association, treatment rooms for blacks, and the treatment rooms operated by Louis Hanson and his wife for whites. 5BIO 65 5 At the meetings of the Southern Missionary Society, Ellen White spoke strongly in favor of the establishment of an industrial school near Nashville. She "gave a straight testimony upon this point, bringing out clearly the need of such schools, and in regard to other lines of work in the South. She also spoke about the necessity of our people arousing to the needs of this field, which has been so long neglected, notwithstanding the instruction that has come to us as a people, over and over again."--Gospel Herald Supplement, March, 1901. Plans were laid for developing and strengthening the work with some items referred to for study "at the time of the General Conference, to be held at Battle Creek" (Ibid.). 5BIO 66 1 At the Wednesday meeting it was voted "to meet from time to time, as thought necessary by the president of the society, during the General Conference meeting at Battle Creek" (Ibid.). 5BIO 66 2 The party left Nashville on another night journey, arriving in Chicago at ten o'clock Thursday morning, March 21. With the tenuous condition of Ellen White's health when they left Nashville, no firm plans had been made for meetings in Chicago. The general plan was that if she was able to do so, they would spend Thursday in Chicago and go on to Battle Creek on Thursday evening or Friday morning. 5BIO 66 3 The Chicago visit was indeed an interesting one for Ellen White (Manuscript 29, 1902). In visions the work in Chicago had been opened up to her. On the basis of these visions she had written encouraging words and had sounded warnings of the perils of a disproportionate work. Such endeavors would funnel too large a percentage of available funds into a work that was good in itself, but that would yield only a limited lasting fruitage. 5BIO 66 4 The church's medical school, the American Medical Missionary College, had been started in 1895 with its clinical division in Chicago. She was deeply interested in this undertaking to train physicians within the church's educational and medical structure. 5BIO 66 5 The train was late in its arrival in Chicago, but they found a number of workers waiting to meet them. She was urged to remain over and speak on Sabbath, which she consented to do. When she was told that the medical workers in Chicago would like to hear from her, she also consented to speak at the medical school to students, helpers, and patients. She was pleased when it was suggested that she might have a hydrotherapy treatment at the Sanitarium's branch at 33d Place. Miss S. M. Gallion, a youthful Battle Creek Sanitarium nurse, gave her an hour of bath and massage. For seventy years that nurse cherished the memory of this hour spent with the Lord's messenger. 5BIO 66 6 Sabbath morning Ellen White spoke with freedom to a congregation of about 650 (16 WCW, p. 307). As she looked back she wrote, "It was only by the Lord's help that I was enabled to do this work, for I was weary from traveling, and was not free from pain for a moment."--Manuscript 29, 1902. In Old Battle Creek Again 5BIO 67 1 After the Sabbath, W. C. White hastened by train to Battle Creek, a three-hour journey. The next morning Ellen White with Sara and Maggie made the trip, and they soon settled on the second floor of Dr. Kellogg's comfortable home. Six rooms were made available to the party. A horse and carriage with a driver was at their disposal. Dr. Kellogg arranged for a nurse to come over from the Sanitarium each evening to give Ellen White a treatment, and a young woman in the house did the cooking for the group (16 WCW, p. 307). 5BIO 67 2 W. C. White threw himself wholeheartedly into a publishers' convention, which began Monday morning, but no mention is made of Ellen White's activities until later in the week. W. C. White had been in Battle Creek four years before in connection with his trip to the United States to attend the General Conference session held at Lincoln, Nebraska. But it was Ellen White's first visit in ten years. Sara McEnterfer, of course, was glad to be back. For Maggie Hare, whose home was in New Zealand, it was a new and exciting experience. 5BIO 67 3 With a horse and carriage and driver at their disposal, no doubt Ellen White took the opportunity to show Maggie around Battle Creek. Dr. Kellogg's spacious home, with its grounds, occupied almost a square block at the corner of Manchester and Wood streets, six blocks from the Tabernacle. Just down Wood Street one short block was the little cottage James and Ellen White had built in 1856. It was the first home they had owned, and at the time of this writing it is the oldest Seventh-day Adventist landmark in Battle Creek. Here in 1858 she had written Spiritual Gifts, Volume I, her first account of the great controversy story. 5BIO 67 4 On one day she would, of course, drive out to the Oak Hill Cemetery to the White family plot and pause at the graves of James White and their two sons, the youngest and the oldest. Herbert died at the age of 3 months, and Henry at the age of 16. James White's father and mother were also buried there, and there was the grave of Mary Kelsey White, W. C. White's first wife, and also James White's sister, Mary Chase. What memories must have come back to her as she stood under the leafless trees at this hallowed spot. 5BIO 68 1 On the hillside immediately above were the graves of J. P. Kellogg and his wife, Ann, the parents of Dr. John Harvey Kellogg and W. K. Kellogg, of cornflake fame. The Kelloggs were a stalwart family. How they had sacrificed and struggled with the Whites and others in building up the work in Battle Creek in its beginning days. 5BIO 68 2 Of course, there were the institutions in Battle Creek. The Review and Herald Publishing House, with its addition upon addition, stood on West Main Street, on the site originally occupied by a little frame building erected in 1855. 5BIO 68 3 A few blocks away was 303 West Main Street, the home that Ellen White had owned and occupied before leaving for Australia. Deep in her heart, as she had thought of attending the General Conference session, she had hoped that she might arrange to stay in this home. But Dr. Kellogg's invitation to stay in his home had superseded all this. 5BIO 68 4 The Sanitarium was on North Washington Street. Its grounds covered a number of square blocks and reached down to Champion Street and took in the site of the home that the Whites had owned for many years and where many visions were given to Ellen White. 5BIO 68 5 Across from the Sanitarium was the college, the school that had been called into being by the visions. This school, which she and her husband had hoped would be located in the country on a large tract of land with opportunities for industry and agriculture, was crowded in on an eight-acre tract in the thickly populated West Battle Creek. 5BIO 68 6 On Wednesday night, March 27, she spoke at the Sanitarium to the guests and the helpers. Entering the spacious lobby where such meetings were held, she recognized in her audience friends of earlier years. But, of course, the larger part of the audience to which she was introduced was made up of strangers to her--the guests of the institution in its heyday. Now she was speaking: 5BIO 68 7 I am thankful to the Lord for the privilege of meeting my friends here once more, some of whom I have met before, many of whom I have never seen.--Manuscript 28, 1901. 5BIO 69 1 She talked of the love of Jesus, of the home being prepared for the faithful, and of our responsibility as Christians "not to disappoint the Saviour" (Ibid.). From this she turned to the importance of right living--healthful living. Her listeners noted that Christ was the central theme of her address. She reminded the workers and the guests that "God gives the physicians of this institution skill and efficiency because they are serving Him."--Manuscript 28, 1901. 5BIO 69 2 She felt at perfect ease on such occasions addressing a high class of people who were not yet fully informed of the message that Seventh-day Adventists have for the world. She would address this group again. 5BIO 69 3 Thursday evening she spoke to those assembled at the publishers' convention, which meeting was held in the Review and Herald chapel. Her mind turned to the forthcoming General Conference session and its importance. 5BIO 69 4 Regardless of how Ellen White may have spent the first few days after reaching Battle Creek, one thing is certain--she refrained from a great deal of visiting. "I was obliged," she said, "to refuse to see many visitors, for private conversations were more taxing to me than public speaking." This is followed by the observation: "As I stood before the people, I felt that I was leaning on a strong arm, which would support me. But when engaged in conversation with visitors, I had not this sense of special strength.... I was compelled to save my strength for the times when I must stand before the thousands of people assembled in the Tabernacle."--Manuscript 29, 1902. 5BIO 69 5 This opportunity came the next Sabbath, March 30, her first Sabbath in Battle Creek in ten years, when she filled the Tabernacle pulpit for the Sabbath-morning service. Although the few days after arriving in Battle Creek may have given her a bit of respite, looking back several months later, she wrote: "From Chicago we went to Battle Creek, and here my labors began."--Manuscript 29, 1902. ------------------------Chapter 5--The General Conference of 1901 5BIO 70 1 A feeling of exhilaration and excitement filled the air on Tuesday morning, April 2, as workers and church members began to assemble in the Battle Creek Tabernacle a little before nine o'clock. This would be the largest General Conference session ever held. What is more, Ellen White would be there, and it would be the first session she had attended in ten years. The 267 delegates represented a church of 75,000 members. Four fifths of these members resided in the United States. 5BIO 70 2 Many of the workers came with feelings of apprehension. It was very clear that the church had outgrown its organization. While at the sessions of 1897 and 1899 there was a recognition that some changes should be made, no one knew just what to do. At this juncture it would be well to review the overall picture and reconstruct the stage, as it were, for what took place. The Organizational Status of the Church The basic structure of church organization with its local conferences bound together in a General Conference had remained unchanged from 1863 to 1901. In 1889 the thirty-three conferences and missions in the United States were divided into six districts. But these had no organizational or administrative status. The leaders in each district served merely in an advisory capacity. A union conference was formed in Australia in 1894 and steps were under way toward forming a general conference in Europe. But the basic constitutional structure stood unchanged from what it was since the church had been organized. There were two recognized organizational 5BIO 71 3 levels--the local conference and the General Conference. And when the delegates were seated for the conference of 1901 it was on the basis of local conferences within a General Conference; they are so listed in the daily Bulletin. Of the forty-five local conferences, thirty-one were within the United States. 5BIO 71 1 Michigan, with its 7,122 members, was the largest State conference; California was second, with 4,485. The smallest was South Australia, with 193 members. At the time of the organization of the General Conference in 1863, the church had one institution--a publishing house at Battle Creek. But the work of the denomination soon expanded. The health work began with the establishment of a sanitarium in 1866. Educational work was started with the opening of Battle Creek College in 1874. Other publishing houses were added, and sanitariums and schools were opened. 5BIO 71 2 As work in different lines developed, associations were formed to foster the interests. There were the International Medical Missionary and Benevolent Association; the International Sabbath School Association; and the International Tract Society, which fostered "home missionary" interests. Certain issues in the United States led the church into the religious-liberty field. From this activity the National Religious Liberty Association was organized. To aid in the development of a foreign mission program, a foreign mission board was set up, with headquarters in New York City. 5BIO 71 3 These were all autonomous organizations represented by independent corporations, operated by Seventh-day Adventists but not integral parts of the General Conference organization. The various branches of the work were not thought of or directed as departments of the General Conference, but as independent entities. 5BIO 71 4 As the institutional interests in Battle Creek grew, businessmen were drawn in to head them, and a strong center developed. A General Conference Executive Committee, beginning with three members in 1863, some twenty years later was increased to five. Its work was "to carry out the plans of the body, and to direct the affairs of the denomination in all parts of the world when the conference is not in session."--Seventh-day Adventist Yearbook, 1889, p. 4. 5BIO 71 5 In 1887 the Committee was increased to seven, and in 1889 it was enlarged to nine. There it stood for four years until 1893, when it was increased to eleven, and in 1899 to thirteen. Even so, the group was widely scattered and did not often meet for a full meeting. Six of the thirteen men were the district leaders spread out across North America. Two men represented overseas work and resided overseas. This left four members of the General Conference Executive Committee resident in Battle Creek. These, with the secretary and the treasurer of the General Conference, who were not members of the Committee, formed a sort of unofficial officer group that carried the day-to-day responsibilities of the operation of the church. 5BIO 72 1 It is not difficult, then, to grasp the situation that developed with the world work outgrowing the organizational structure that must administer it. Those at headquarters naturally felt that they were prepared to give the wisest and best management to even the minute details of Seventh-day Adventist interests in the remotest parts of the world. One area in particular in which serious problems developed was in financial support of the cause. Without carefully planned budgets to serve as guidelines in the expenditure of funds, great inequities developed, with the needs nearest at hand often gaining the favor of the treasury men. Problems that Loomed Large 5BIO 72 2 Beginning with 1889 certain measures were strongly promoted to consolidate and centralize various features of the denominational work. This would begin with the publishing interests and then reach out to the educational and medical lines. 5BIO 72 3 As a diversified and growing denominational work with multiplied business interests rapidly developed, spiritual fervor waned, and in some areas there was a failure to heed the counsels God sent to alert of dangers and to guard the cause. 5BIO 72 4 In the publishing house in Battle Creek, the employees devoted a large part of their time to commercial printing. This included fiction, Wild West stories, Roman Catholic books, and works on sex and hypnosis. When cautioned, men in positions of management at the Review office declared that they were printers and not censors. Often, commercial work was done to the neglect of denominational printing. The cause of God was marred by self-interest on the part of some workers who were demanding abnormally high wages. Discouragement developed. The sale of message-filled books plummeted. It was during this period in the 1890s that many of the startling messages addressed to church leaders and ministry now found in the book Testimonies to Ministers were penned and sent to the leaders at Battle Creek. 5BIO 73 1 Medical missionary work, under the brilliant and dedicated leadership of Dr. John Harvey Kellogg, had grown rapidly into a large, strong program. The Battle Creek Sanitarium, with all its facilities, could care for more than one thousand guests. By the year 1901 two thousand persons were employed in medical work in Battle Creek and in the medical institutions in other parts of the country and overseas, while those employed by the denomination in conference, evangelistic, and other lines of work numbered only 1,500. The medical workers were directed by the International Medical Missionary and Benevolent Association, under Kellogg's leadership, and not by the General Conference or local conference committees. 5BIO 73 2 Though missionaries were being sent abroad and the work of the church was growing in other parts of the world field, the situation in Battle Creek often led to sad neglect of the growing work. Failure to provide the funds to sustain missionary workers sometimes brought on suffering and want. Workers were sent to the world field by three different Seventh-day Adventist organizations--the General Conference, the Foreign Mission Board, and the International Medical Missionary and Benevolent Association, with resultant confusion. 5BIO 73 3 Church leaders, without resources and without budgets, often borrowed money with which to launch sanitariums and to operate the church's mission program. The cause was badly in debt. Leading men, so wrapped up in the interests at headquarters, had insufficient time to deal with the problems of the far-flung work, which was very disheartening to those laboring at a distance from Battle Creek. Ellen White's Concern 5BIO 73 4 Little wonder, then, that it was with apprehension that the delegates gathered for the General Conference session that Tuesday morning, April 2. All were profoundly thankful that Ellen White was to be there, and she carried a heavy burden for the meeting. It was this conference with its challenges and its opportunities that had in a large part led Ellen White to close up her work in Australia and hasten back to the United States. Her concern continued while she was in her home in California. In one of her addresses at the conference she said, "I was troubled before leaving California. I did not want to come to Battle Creek. I was afraid the burdens I would have to bear would cost my life."--The General Conference Bulletin, 1901, 204. 5BIO 74 1 Very shortly after reaching Battle Creek, her addresses revealed her deep concern for the session. As she spoke to the publishing leaders Thursday night, March 28, in the Review and Herald chapel, her mind turned from the smaller group to the larger meeting that was about to open. Her address began: 5BIO 74 2 I feel an intense desire that at this meeting we shall come into right relation with God. We may have great ambition, all the ambition it is possible for us to have; we may have all the activity it is essential for us to have; but unless we are close to our Saviour, unless His power and grace are with us individually, we may be sure that we shall go from this place thinking that we have not had a very wonderful meeting.--Manuscript 29, 1901. 5BIO 74 3 She pointed out that every time the church assembles, angels of God are present and evil angels are also present. Her appeal was for the right personal relationship between each individual worker and God. She declared: 5BIO 74 4 There are solemn and important decisions to be made at this meeting, and God wants every one of us to stand in right relation to Him. He wants us to do a great deal more praying and a great deal less talking. He wants us to keep the windows of the soul opened heavenward.-- Ibid. 5BIO 74 5 Then she stated: Some have said that they thought that at this meeting several days ought to be spent in prayer to God for the Holy Spirit, as at the day of Pentecost. I wish to say to you that the business which may be carried on at this meeting is just as much a part of the service of God as is prayer. The business meeting is to be just as much under the dictation of the Spirit as the prayer meeting. There is danger of our getting a sentimental, impulsive religion. Let the business transacted at this meeting stand forth in such sacredness that the heavenly host can approve of it. We are to guard most sacredly the business lines of our work. Every line of business carried on here is to be in accordance with the principles of heaven. 5BIO 75 1 God wants you to stand in a position where He can breathe upon you the Holy Spirit, where Christ can abide in the heart. He wants you at the beginning of this meeting to lay off whatever of controversy, of strife, of dissension, of murmuring, you have been carrying. What we need is a great deal more of Christ and none of self. The Saviour says, "Without me ye can do nothing."-- Ibid. The Meeting in the College Library 5BIO 75 2 Two days before the General Conference session opened, church leaders held some unofficial precouncil meetings. Such a group gathered on Sunday evening, March 31. As they moved into their discussions, they decided to adjourn until a meeting could be held that would be a little more widely attended, and at which Sister White could be present. The hour was set for two-thirty the following afternoon, in the college library. Monday morning Elders Irwin, Haskell, Olsen, and Daniells went over to the Kellogg home to call on Sister White and to chat with her and invite her to the meeting planned for the afternoon. She consented to be present and to lay some matters before the brethren that had been opened up to her mind. 5BIO 75 3 Quite a wide, representative group met in the college library that Monday afternoon. It included the General Conference Committee, the Foreign Mission Board, conference presidents, and institutional leaders. The room was packed. Elder Daniells took along a secretary, Clarence C. Crisler; and Dr. Kellogg took his private secretary to report the meeting. The records of the meeting include the reports as transcribed by both men, with some understandable slight variations in wording. 5BIO 75 4 Although Elder Irwin was president of the General Conference, Elder Daniells, who had recently come from Australia, was in the chair. In Australia he, with W. C. White, had developed the union conference, binding the local conferences in Australia together in an effective organization. 5BIO 76 1 After making an introductory statement and telling of the meeting with Sister White in the morning, Daniells expressed his pleasure that she was present, and invited her to speak. She replied: "I did not expect to lead out in this meeting. I thought I would let you lead out, and then if I had anything to say, I would say it."--Manuscript 43a, 1901. To this Daniells replied, "Well, it seemed to me (and I think to all of us who counseled with you this morning) that we had said about as much as we wished to until we heard from you." 5BIO 76 2 Ellen White came directly to the point: I would prefer not to speak today, though not because I have nothing to say. I have something to say. The state of things that has existed in the Conference is not clearly understood by some who occupy positions in the Conference or by others who bear responsibilities in other lines of the work. 5BIO 76 3 The work has been increasing; it has been growing. The light that I have had from the Lord has been expressed over and over again, not to as many as there are here today, but to different individuals. The plans upon which God wishes us to work have been laid down. 5BIO 76 4 Never should the mind of one man or the minds of a few men be regarded as sufficient in wisdom and power to control the work and say what plans shall be followed. The burden of the work in this broad field should not rest upon two or three men. We are not reaching the high standard which, with the great and important truth we are handling, God expects us to reach.--Manuscript 43, 1901. 5BIO 76 5 Speaking of the General Conference, she said: Over and over again men have said, "The voice of the Conference is the voice of God; therefore everything must be referred to the Conference. The Conference must permit or restrict in the various lines of work." As the matter has been presented to me, there is a narrow compass [as she said this, she drew a circle with her finger on the book she had in her hand], and within this narrow compass, all the entrances to which are locked, are those who would like to exercise kingly power. But the work carried on all over the field demands an entirely different course of action.-- Ibid. 5BIO 77 1 Then she introduced the thought of reorganization by declaring: There is need of the laying of a foundation different from the foundation which has been laid in the past. We have heard much about everything moving in the regular lines. When we see that the "regular lines" are purified and refined, that they bear the mold of the God of heaven, then it will be time to endorse these lines. But when we see that message after message given by God has been received and accepted, yet no change has been made, we know that new power must be brought into the regular lines. The management of the regular lines must be entirely changed, newly organized. 5BIO 77 2 There must be a committee, not composed of half a dozen men, but of representatives from all lines of our work, from our publishing houses, from our educational institutions, and from our sanitariums, which have life in them, which are constantly working, constantly broadening.-- Ibid. 5BIO 77 3 She asked why more had not been done to open up new fields even in America, and continued by saying: 5BIO 77 4 To have this conference pass on and close up as the [other] conferences have done, with the same manipulating, with the very same tone and the same order--God forbid! God forbid, brethren.... Why, from the light that God has given me, everything about this conference should be the most sacred. Why? Why, because it is to put ideas and plans and work upon its proper basis, and this thing has been acted and re-acted for the last fifteen years or more, and God calls for a change.--Manuscript 43a, 1901. 5BIO 77 5 From one point to another she moved. She branded as "contemptible in the sight of God, contemptible" (Ibid.) the selfish, grasping financial policies of some, particularly in the publishing houses, who demanded high wages. She called for men to "stand as true to principle as the needle to the pole" (Manuscript 43, 1901). She referred to "sharp dealings" in the publishing houses, which actually resulted in losses instead of gains, and she exhorted: 5BIO 78 1 God means what He says. He calls for a change. The same things are being repeated, the same ideas followed, the same committees appointed. In a small section a king reigns, and all others are secondary, when there are other men who are better able to do the work, because they have not been working on narrow plans.-- Ibid. 5BIO 78 2 She urged that until they were ready to take the Bible and make that their food and drink, she did not want them to repeat "'Sister White said this'" and "'Sister White said that'" and "'Sister White said the other thing.'" She admonished that they ask, "'What saith the Lord God of Israel?'" and then urged that they "do just what the Lord God of Israel does and what He says" (Manuscript 43a, 1901). Then her mind turned to the health reform and to the efforts of Dr. Kellogg to lead people to change their lives. She thought of the slowness of some to respond. Mentioning Dr. Kellogg, she said, "I do not suppose he is here, I do not know that he is, but at any rate---" 5BIO 78 3 At this point Elder Daniells broke in to say, "Yes, he is here," to which Ellen White replied, "Well, I cannot see. I have to have congregational glasses that I can discern the faces; but I cannot see."-- Ibid. 5BIO 78 4 Then she pointed out that God did not want the medical work separated from the gospel work, that the medical missionary work should be considered the pioneer work, "the breaking-up plow." She said that "God wants every soul to stand shoulder to shoulder with Dr. Kellogg." She referred to his work in Chicago as she had seen it a few days before. Then she went on to point out that Kellogg should work to reach the higher classes and the wealthy classes. Her closing words were in exaltation of the Word of God. 5BIO 78 5 It was a solemn meeting. Ellen White had not failed to deal with the matters that were heavy on her heart--matters that concerned the welfare of the General Conference session about to open and the welfare of the work of the church at large. It pointed in the direction the General Conference should take in its work. The session, scheduled for a full three weeks, opened the next morning. The 1901 General Conference Session 5BIO 79 1 At nine o'clock Tuesday morning, with the president of the General Conference, G. A. Irwin, in the chair, the thirty-fourth session of the General Conference of Seventh-day Adventists was called to order. J. N. Loughborough read Psalm 106, and S. N. Haskell led in prayer. President Irwin then opened the way for business. 5BIO 79 2 The first item was the roll call of delegates. Four newly organized local conferences were admitted to the General Conference--Queensland and South Australia in Australia, and Cumberland and Ontario in North America. The president gave his address and reviewed the progress of the work over the preceding two years of his administration. He concluded with a declaration that undoubtedly was tempered by some of the things he had heard the day before in the special meeting in the college library: 5BIO 79 3 Ours is a momentous time, and this is a momentous occasion. The wisdom of no human agent is sufficient for the planning and devising that needs to be done.--The General Conference Bulletin, 1901, 23. 5BIO 79 4 His address completed and his office surrendered, the work of the church was now in the hands of the delegates. As chairman, Elder Irwin declared: "The conference is now formally opened. What is your pleasure?"-- Ibid. 5BIO 79 5 Ellen White, seated in the audience, arose and went to the front. She ascended the steps to the speaker's platform and approached the desk. The floor was granted to her. She first pointed out the privilege of the Advent people to stand high above the world, sanctified by the truth and having a close connection with Heaven. Then she turned to the immediate situation. The following statements have been gleaned from her address: 5BIO 79 6 Every soul in every conference, in every part of the Lord's vineyard, has the privilege of knowing the truth. But truth is not truth to those who do not practice it. Truth is only truth to you when you live it in the daily life, showing the world what those people must be who are at last saved.... Why, I ask you, are men who have not brought self into subjection allowed to stand in important positions of truth and handle sacred things? ... 5BIO 80 1 The principles of heaven are to be carried out in every family, in the discipline of every church, in every establishment, in every institution, in every school, and in everything that shall be managed. You have no right to manage, unless you manage in God's order. Are you under the control of God? Do you see your responsibility to Him? ... 5BIO 80 2 Oh, my very soul is drawn out in these things! Men who have not learned to submit themselves to the control and discipline of God are not competent to train the youth, to deal with human minds. It is just as much an impossibility for them to do this work as it would be for them to make a world. 5BIO 80 3 That these men should stand in a sacred place, to be as the voice of God to the people, as we once believed the General Conference to be--that is past. What we want now is a reorganization. We want to begin at the foundation, and to build upon a different principle.... 5BIO 80 4 Here are men who are standing at the head of our various institutions, of the educational interests, and of the conferences in different localities and in different States. All these are to stand as representative men, to have a voice in molding and fashioning the plans that shall be carried out. There are to be more than one or two or three men to consider the whole vast field. The work is great, and there is no one human mind that can plan for the work which needs to be done.... 5BIO 80 5 According to the light that has been given me--and just how it is to be accomplished I cannot say--greater strength must be brought into the managing force of the conference.... 5BIO 80 6 God wants you to be converted, and may He help, that this work may go forward. He is a power for His people when they come into order. There must be a renovation, a reorganization; a power and strength must be brought into the committees that are necessary.... 5BIO 80 7 If we will take hold of the Master, take hold of all the power He has given us, the salvation of God will be revealed.--The General Conference Bulletin, 1901, 24-26. 5BIO 80 8 Thus Ellen White gave what was in reality the keynote address. She spoke for an hour. The very serious nature of the situation that had developed she fearlessly and clearly delineated. Help from God was promised if they would take hold of Him. There must be a change. It was one of the most solemn messages ever delivered to the church in a General Conference assembly. The Response to Heaven's Call 5BIO 81 1 A solemn silence pervaded the assembly as Ellen White made her way to a chair. Elder Irwin stepped forward and said in response: 5BIO 81 2 These are certainly very plain words that we have listened to, and it seems to me they come in very timely, right in the commencement of our conference. We notice the burden of the testimony was reorganization. This must first begin with us as individuals, and I trust that it may begin in each heart. I, for one, want to accept the testimony that has been borne, and I want that work of reorganization and regeneration to be not only begun, but completed, in my life. I am glad that these words were spoken right now, at the very commencement of our General Conference. 5BIO 81 3 I take it that the reorganization means a change in our method of procedure, in the General Conference, and now, as we are just ready to organize the delegation that has been called, it seems to me it is an opportune time to begin the work of reorganization. I am sure we all want the Lord to lead in this conference; and if there is any method that we have been working along that has bound the Spirit of the Lord--and surely, if I can understand the meaning of what has been said, we have been bound about by regulations and restrictions--now is the time to break loose from these things, and to make a new start. So again I ask, What is the pleasure of the conference at this time?--Ibid., 27. 5BIO 81 4 What next took place came as no surprise to the president. A.G. Daniells, a man 43 years of age and in his prime, who for the past thirteen years had labored in New Zealand and Australia, now asked for the floor. He walked down to the front of the Tabernacle, mounted the stairs, and stepped up to the desk. He told of the meeting held in the college library on the preceding day, at which Ellen White had given similar counsel. He declared: 5BIO 82 1 We all feel that our only safety lies in obedience, in following our great Leader. We feel that we should begin at the very beginning of this work at this meeting, and just as nearly as we know how, build on His foundation.-- Ibid. 5BIO 82 2 Then Elder Daniells offered the following comprehensive motion: 5BIO 82 3 "I move that the usual rules and precedents for arranging and transacting the business of the conference be suspended, and that a General Committee be hereby appointed, to consist of the following persons: The presidents and secretaries of the General Conference, of the General Conference Association, of the European and Australasian union conferences; of the Review and Herald, Pacific Press, and Echo publishing companies; of the Foreign Mission Board, Medical Missionary and Benevolent Association; of Battle Creek, Healdsburg, and Union colleges; and the following named persons: J. N. Loughborough, S. N. Haskell, A. T. Jones, W. W. Prescott, and such other persons as may be necessary to represent the important enterprises and interests connected with the work of the Seventh-day Adventists throughout the world, the same to be named by the committee when organized, and this committee to constitute a general or central committee, which shall do such work as necessarily must be done in forwarding the work of the conference, and preparing the business to bring before the delegates."-- Ibid. 5BIO 82 4 Elder Daniells confidently predicted that if we would "step out boldly to follow the light that He gives us, whether we can see clear through to the end or not--if we walk in the light we have, go just as far as we can today, God will give us further light; He will bring us out of bondage into glorious liberty." In his closing remarks he expressed his appreciation that "we have a definite, certain voice to speak to us." And he declared, "I am so glad that all through this meeting we can receive instruction and help....May God help us for His own name's sake."-- Ibid. 5BIO 82 5 The delegates then entered upon an earnest discussion of the proposal before them. When there seemed to be an overcautious attitude, Ellen White arose and urged that no one block what was being proposed. After a season of prayer, the matter was placed before the assembly and after a little more discussion and the answering of questions, the chair put the matter to the vote and the record is that it "was carried unanimously" (Ibid., 29. 5BIO 83 1 The session was adjourned to meet again at three o'clock in the afternoon, with a Bible study to be given by Elder Haskell. 5BIO 83 2 The large committee that had been appointed became known as the Committee on Counsel. The next day a number of names were added, raising the members to about seventy-five. In response to some questions from some fearful delegates, all were assured that it was not the intent of this committee to take over the business of the Conference, but rather to guide the work of the session along the lines suggested by Ellen White. 5BIO 83 3 Sermons, Bible studies, reports from the various parts of the world field, and devotional meetings filled much of the next few days while the Committee on Counsel tackled its rather amorphous task of reorganization. 5BIO 83 4 Changes had been called for by the Lord. Changes had to be made. Steps must be taken that would distribute the responsibility of men to points near where the work was being done. ------------------------Chapter 6--The Church Responds 5BIO 84 1 Ellen White was asked to take the first early morning devotional study of the session. It convened on Wednesday at 5:30 A.M. Choosing a topic most appropriate for the occasion, she stressed the apostle James's admonition, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering" (chap. 1:5, 6). 5BIO 84 2 She dwelt on the experience of those who forget this instruction and "begin to look for human help." "Is not Christ close beside us, and will He not give us the help we need?" she asked, and then reminded her hearers that in His Word there is the repeated promise "'If ye ask anything in my name, I will do it.'"--The General Conference Bulletin, 1901, 35, 36. 5BIO 84 3 The whole address was an appeal for the workers to look to God for guidance. This was a thread that was to run through her appeals to the conference, urging men to look away from men and look to God. 5BIO 84 4 Fortunately, as the Committee on Counsel approached the task of reorganization, they had before them the knowledge of what had been done in Africa under Elder A. T. Robinson's leadership. There, departmental interests had been organized within a conference structure, in place of separate, independent organizations representing Sabbath school work, religious liberty, et cetera. 5BIO 84 5 They also had before them what had been done in Australia in the development of a union conference. Sister White had been in that field as the cause had developed and grown. Australia was far from Battle Creek. It took weeks to get letters to the General Conference and back. In the interest of efficiency, A. G. Daniells and W. C. White with encouragement from O. A. Olsen and in close counsel with Sister White, had led out in developing a form of organization that would bind the local conferences together in what they called a union conference. Incorporating the Robinson plan, such interests as Sabbath school work, tract and missionary work, and medical missionary work were brought into the union conference as departments. This plan had worked very successfully. 5BIO 85 1 Europe also had pioneered with some success a plan for a European General Conference, as it was called. 5BIO 85 2 Elder Daniells, with his implicit trust in the messages of the Spirit of Prophecy and his recent experience in leading in the organization of the work in Australia, was the man of the hour. He was the man to step forward and fearlessly initiate steps toward reorganization, standing at the head of the Committee on Counsel. After reviewing the general needs and the directions in which the work should move, the first task was to set up subcommittees. First to be appointed was a committee on organization, with W. C. White as the chairman. Then followed the naming of other committees on education, on colporteur work, on publishing, on missionary work, et cetera. But it was the committee on organization especially that often brought its reports to the conference as a whole. And it was these reports that gained first attention. 5BIO 85 3 An early proposal was that union conferences, after the order of what had been done in Australia, be formed throughout North America and the European fields. At the business session held Thursday afternoon, April 4, a memorial was presented from the Southern field, or what might be termed the Southern district, embodying three conferences and six missions. Perhaps it was the relative smallness of the field, with 2,600 members, and because the work was just getting well established there that they were able quickly to move into line with the new organizational plans and with a suggestion that they be made a union conference. The proposal also called for their president to be a member of the General Conference Committee. With the memorial was a request that they be permitted to draft a constitution for their union. 5BIO 86 1 Again Ellen White entered into the discussion, giving full support to the desires of the brethren in the South. In her speech she said, "I want to say that from the light given to me by God, there should have been years ago organizations such as are now proposed."--Ibid., 68. 5BIO 86 2 One paragraph in the memorial declared, "We believe that a more complete and independent organization of the work in this field, if sanctioned and approved by the General Conference, will result in great benefit to the work."--Ibid., 67. 5BIO 86 3 In the discussion that followed the reading of the Southern memorial, the point was made that there is strength in action that is initiated locally. Ellen White in a little speech told of how on her journey to Battle Creek as she visited different places in southern California, she asked, "Why do you not do this? and, Why do you not do that? And the response has been, 'That is what we want to do, but we must first get the consent of the board, the members of which are in Oakland.' But, I asked, have you not men here with common sense? If you have not, then by all means transport them. You show great deficiency by having your board hundreds of miles away. That is not the wisdom of God. There are men right where you are who have minds, who have judgment, who need to exercise their brains, who need to be learning how to do things, how to take aggressive work, how to annex new territory. They are not to be dependent on a conference at Battle Creek or a board at Oakland."--Ibid., 69. 5BIO 86 4 Hers was one of the longer speeches made in regard to the Southern memorial, and it gave her an opportunity to stress some of the points that she was so eager to see carried into the work of the conference. She stated: 5BIO 86 5 We want to understand that there are no gods in our conference. There are to be no kings here, and no kings in any conference that is formed.... New conferences must be formed. It was in the order of God that the union conference was organized in Australasia. The Lord God of Israel will link us all together. The organizing of new conferences is not to separate us. It is to bind us together. The conferences that are formed are to cling mightily to the Lord, so that through them He can reveal His power, making them excellent representations of fruit-bearing. "By their fruits ye shall know them."-- Ibid. 5BIO 87 1 Then, in more general terms, thinking of the work in its larger elements, she declared: 5BIO 87 2 The Lord wants to bind those at this conference heart to heart. No man is to say, "I am a god, and you must do as I say." From the beginning to the end this is wrong. There is to be an individual work. God says, "Let him take hold of my strength, that he may make peace with me; and he shall make peace with me." Remember that God can give wisdom to those who handle His work. It is not necessary to send thousands of miles to Battle Creek for advice, and then have to wait weeks before an answer can be received. Those who are right on the ground are to decide what shall be done. You know what you have to wrestle with, but those who are thousands of miles away do not know. 5BIO 87 3 It is best for us to put our trust in the God of Israel. We are to feel that it is time for us to possess new territory, time for us to feel that we must break the bonds which have kept us from going forward.--Ibid., 70. 5BIO 87 4 The whole discussion, in which a number took part, was a very wholesome experience and paved the way somewhat for the work that was in the hands of the committee on organization. The Conference Proceeds 5BIO 87 5 On Thursday morning at nine o'clock Ellen White was the speaker. Under the title of "In the Regions Beyond," she reported little incidents in the development of the work in Australia, and what she saw in the South as she came to the session. She then went back to her memories of early days in the work of the church. 5BIO 87 6 Again she touched on the point of the need of a change in the management of things in the heart of the work. She called for economy, pointing out that from the light God had given to her "there must be a decided change in the management of things at the heart of the work."--Ibid., 83. She spoke of the unworked fields around them, and recounted an incident that indicated God's guidance in their experience in starting the work in Oakland, California. 5BIO 88 1 We came to the place where we must have means, and we did not know what to do. My husband was sick and feeble, and very busy. I said, "Will you let me go to Battle Creek to try to raise some money for the work here?" 5BIO 88 2 "How can you go?" he said. "I am overwhelmed with responsibility. I cannot let you go." "But God will take care of you," I said. 5BIO 88 3 We held a meeting in an upper room of a house in Oakland where prayer was wont to be made. We knelt down to pray and while we were praying, the Spirit of God like a tidal wave filled the room, and it seemed that an angel was pointing across the Rocky Mountains to the churches in this part of America. Brother Tay, who is now sleeping in Jesus, rose from his knees, his face as white as death, and said, "I saw an angel pointing across the Rocky Mountains." 5BIO 88 4 Then my husband said, "Well, Ellen, I shall have to let you go." 5BIO 88 5 I did not wait for another word, but hurrying home, put a few gems [bread rolls] in a basket, and hastened to the cars. I made very little preparation, for I had just time to get to the cars.... I went alone.... I obtained means, and then returned to California to build up the work.--Ibid., 84. 5BIO 88 6 And then she brought the lesson home, explaining: I told the Lord that when I came to Battle Creek this time, I would ask you why you have withheld means from the work in Australia. The work there should have been pressed with tenfold greater strength than it has been, but we have been hindered on the right hand and on the left.... 5BIO 88 7 Why am I telling you this? Because we desire that at this meeting the work shall be so established that no such thing shall take place again. Two or three men, who have never seen the barren fields, where the workers have had to wrestle with all their might to advance an inch, should not control matters."-- Ibid. 5BIO 88 8 If Ellen White's voice had not been heard in a General Conference session for ten years, it was heard in this conference of 1901. She was asked to speak Sabbath morning, which she did. This was the most largely attended session thus far held by Seventh-day Adventists. In addition to the delegates, there were 1,500 visitors from all parts of the United States, and the comment was made, "All of these seem of one heart and mind to make this the greatest and best occasion of their lives."-- Ibid., 65. 5BIO 89 1 According to the General Conference Bulletin, that first Sabbath of the session, April 6, was a great day. "Sister White spoke in the Tabernacle at 11:00 A.M. to an overflowing house. Not only was every available seating space occupied but every foot of standing room was covered. There must have been 3,500 people or more present to listen to a stirring address upon the duty of tithe-paying."--Ibid., 89. 5BIO 89 2 The Tabernacle was not capable of housing all who had come for the Sabbath meetings. "At the same hour W. W. Prescott spoke to about all who could be accommodated in the college chapel. His subject was the sanctuary and its service."-- Ibid. E. J. Waggoner spoke in the Review and Herald chapel to a good-sized audience on the "Temple of God." At the Sanitarium a Sabbath-morning service was held with Elder J. O. Corliss as the speaker. The estimate was that approximately five thousand people worshiped that Sabbath morning in Battle Creek, "making [it] the largest Sabbath meeting ever held" in that city (Ibid., 89). 5BIO 89 3 At five-thirty Tuesday morning, April 9, Ellen White again gave the morning devotional study. Her topic was the need of missionary effort. She thanked the Lord that He was working in their midst and said that this could be so only when His people draw together. "There seems to be in this meeting an endeavor to press together. This is the word which for the last fifty years I have heard from the angelic host--press together, press together. Let us try to do this. When in the spirit of Jesus we try to press together, putting ourselves out of sight, we shall find that the Holy Spirit will come in, and the blessing of God will rest upon us."--Ibid., 182. 5BIO 89 4 Her address was filled with appeals for attention to be given to needy fields of labor. She spoke of Europe and of New York City. And she came back to the theme that lay heavily upon her heart--the importance of a close binding together of the medical and evangelistic interests of the church. 5BIO 90 1 "Do not," she urged, "longer divorce yourselves from the medical missionary work. Dr. Kellogg has been driven almost to despair as he has sought for some way in which he could bring the truth more prominently before the world. Let every minister of the gospel heed the words of Paul: 'I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others I myself should be a castaway.'" She urged that "God wants you to observe the strictest principles of temperance. He wants you to stand in a position of sacred nearness to Him, where you can ask and He will hear, where you know that He will always be with you."--Ibid., 184. 5BIO 90 2 At three o'clock on Tuesday afternoon Dr. Kellogg took two hours to present the work of the International Medical Missionary and Benevolent Association, stressing what was being done in Chicago. (The regular work of the General Conference in session was interspersed with the meetings of the various associations.) It was on this Tuesday, April 9, also, that the organization of the Southern Union Conference was completed, a constitution adopted, certain officers elected, and members of the executive committee named. This represented the first full-fledged union conference to be organized in the United States. It was the bellwether, and before the conference was to close two weeks later, there would be six union conferences in North America. The Reorganization 5BIO 90 3 On this same day the basic action embodying reorganization was framed and presented to the General Conference in these words: 5BIO 90 4 "5. That the General Conference Committee be composed of representative men connected with the various lines of work in the different parts of the world. 5BIO 90 5 "6. That the General Conference Committee, as thus constituted, should take the place of all the present boards and committees, except in the case of the essential legal corporations. 5BIO 90 6 "7. That the General Conference Committee consist of twenty-five members, six of whom shall be chosen by the Medical Missionary Association, and nineteen by the General Conference. That five of these members be chosen with special reference to their ability to foster and develop true evangelical spirit in all departments of the work, to build up the ministry of the word, and to act as teachers of the gospel message in all parts of the world; and that they be relieved from any special business cares, that they may be free to devote themselves to this work. 5BIO 91 1 "8. That in choosing this General Conference Committee, the presidents of the union conferences be elected as members."--Ibid., 185. 5BIO 91 2 The proposed changes were sweeping. They called for the various independent and separate international organizations--the Sabbath School Association, the Religious Liberty Association, the Foreign Mission Board, et cetera--to be blended into the General Conference. The Executive Committee was to be a much larger group with much wider representation. The medical missionary work, which had grown so strong, was to be integrated, with a definite representation on the General Conference Committee. 5BIO 91 3 It took several days of earnest, prayerful discussion and consideration before the conference was ready to take an action on such a sweeping reorganization. At one critical point when progress seemed blocked, Sister White stepped in and spoke directly to the point, exposing the vital involvements. When the vote was called for on these crucial and far-reaching steps in reorganization, the resolutions were passed unanimously. 5BIO 91 4 From day to day throughout the session the various districts into which church work in North America had been loosely drawn were organized into union conferences. Constitutions were drawn up and accepted, and officers were elected. The various international auxiliary organizations took actions looking forward to their absorption into the General Conference. 5BIO 91 5 It was a thrilling meeting of earnest, prayerful study, discussion, and action. There was no bitterness, no holding back. The thought expressed at the opening meeting by Elder Daniells when Ellen White called for a reorganization was kept in the minds of all: 5BIO 91 6 We all feel that our only safety lies in obedience, in following our great Leader. We feel that we should begin at the very beginning of this work at this meeting, and just as nearly as we know how, build on His foundation.--Ibid., 27. The Call to Move the College 5BIO 92 1 But there were other burdens that Ellen White carried on her heart. These related to the institutions in Battle Creek--all three of them, the publishing house, the Sanitarium, and the college. The college occupied her attention midway in the meeting. At half past five on Friday morning, April 12, she dispatched one of her helpers to the Magan home. Percy T. Magan was the dean of Battle Creek College, serving with Prof. E. A. Sutherland, the president. The message to the dean was that Sister White wanted to see him. 5BIO 92 2 Within a few minutes he was talking with her. As reported by Magan, she asked him whether he remembered when he and Professor Sutherland had through correspondence discussed the moving of the college out of Battle Creek. "'I told you at the time,' she said, 'not to do it. Now I am ready to tell you to do it. What we will do with the old plant I do not know. I think possibly we may be able to sell it to the sanitarium. I do not think even then that we will be able to realize enough to pay off anything on the principal. Perhaps we will get enough to pay its debts. We will have to go out single-handed--empty-handed. It is time to get out now, for great things will soon be happening in Battle Creek.'"--Founder's Golden Anniversary Bulletin, 21, quoted in Merlin L. Neff, For God and A Call to Medical Evangelism and Health Education, 70. 5BIO 92 3 At nine o'clock Magan gave his report on the relief book plan he was directing. Ellen White had dedicated her book Christ's Object Lessons to the financial relief of Seventh-day Adventist educational institutions. Thousands of dollars had been raised as church members sold the books to their neighbors and friends and turned over the proceeds for debt reduction. Ellen White was seated on the platform with other workers who were leading out in this particular meeting. As Magan closed his report, he referred to the testimonies that called for a country location for Seventh-day Adventist schools and proposed that consideration be given to moving Battle Creek College to "a more favorable locality" (The General Conference Bulletin, 1901, 212). 5BIO 92 4 Then Ellen White rose to speak. She made reference to the experience with Christ's Object Lessons and then challenged the audience with this declaration: 5BIO 92 5 The light that has been given me is that Battle Creek has not the best influence over the students in our school. There is altogether too congested a state of things. The school, although it will mean a fewer number of students, should be moved out of Battle Creek. Get an extensive tract of land, and there begin the work which I entreated should be commenced before our school was established here--to get out of the cities, to a place where the students would not see things to remark upon and criticize, where they would not see the wayward course of this one and that one, but would settle down to diligent study.--Ibid., 215. 5BIO 93 1 She then reviewed their experience in Australia in the establishment of the Avondale school at Cooranbong, and admonished: 5BIO 93 2 Our schools should be located away from the cities, on a large tract of land, so that the students will have opportunity to do manual work. They should have opportunity to learn lessons from the objects which Christ used in the inculcation of truth. He pointed to the birds, to the flowers, to the sower and the reaper. In schools of this kind not only are the minds of the students benefited, but their physical powers are strengthened. All portions of the body are exercised. The education of mind and body is equalized.... 5BIO 93 3 God wants the school to be taken out of Battle Creek.... Some may be stirred about the transfer of the school from Battle Creek. But they need not be. This move is in accordance with God's design for the school before the institution was established. But men could not see how this could be done. There were so many who said that the school must be in Battle Creek. Now we say that it must be somewhere else.--Ibid., 215, 216. And then she urged: 5BIO 93 4 The best thing that can be done is to dispose of the school's building here as soon as possible. Begin at once to look for a place where the school can be conducted on right lines. God wants us to place our children where they will not see and hear that which they should not see or hear.--Ibid., 216. 5BIO 93 5 At this point the meeting adjourned to 11:00 A.M., which left just a short intermission. Much of the rest of the morning was devoted to a consideration of the release of the denomination's schools from their financial obligations through the sale of Christ's Object Lessons and to the moving of Battle Creek College. 5BIO 94 1 Elder A. T. Jones, president of the Seventh-day Adventist Educational Society, asked for the floor. He referred to the appeal that the college be moved out of Battle Creek. He called for the stockholders of the Educational Society present who favored carrying out the instruction that had been given, to rise to their feet. The report is that there was a hearty response and that when the negative vote was called for, no one responded. 5BIO 94 2 Then the delegates of the General Conference session were asked to vote and this was unanimous. Finally, a third expression was called for from the congregation generally. Rising to their feet, they gave a unanimous affirmation to the decision to move the college from Battle Creek. History was made that day at the General Conference session, and when the fall term of school took up, it was at Berrien Springs, Michigan. This was the second marked instance of a wholehearted and immediate response at the General Conference of 1901 to counsel given by the messenger of the Lord that called for sweeping changes. Other Evidences of a Hearty Response 5BIO 94 3 For three weeks the delegates labored carefully, patiently, earnestly. At the opening of the conference a message from God through His servant had called for marked changes. The delegates had applied themselves, and when it came time to close the session on Tuesday, April 23, clearly great changes had taken place. 5BIO 94 4 The General Conference was now a world conference, with an Executive Committee of twenty-five men representing the various interests of the whole world field. The organization of union conferences provided for the leaders close to the problems to carry the burdens of the work. This was a point that had been stressed again and again by Ellen White. It also led to the development of men in executive experience. 5BIO 94 5 Provisions were made to bring the various auxiliary interests into the General Conference as departments. While committees were named to represent these lines, to implement the changes would take a little time, but everyone seemed pleased and confident in the actions that had been taken. An Undetected Weakness 5BIO 95 1 But there was one weakness in the new constitution that did not show up clearly when it was adopted. It was to cause considerable concern in the months that followed. This related to the election of the officers of the General Conference. 5BIO 95 2 According to the new constitution, the delegates attending a General Conference session were empowered to elect the General Conference Committee; this committee in turn was to organize itself, electing its own officers. It was recognized at the time that this could mean that a man might be chairman for only one year. 5BIO 95 3 Undoubtedly this provision came about as an overreaction to the desire to get away from any "kingly power" (Letter 49, 1903), a point that was pushed hard by Elder A. T. Jones, a member of the committee on organization. 5BIO 95 4 While this arrangement would clearly reduce the possibility of anyone exercising kingly power, it also greatly undercut responsible leadership. It went too far, for it took out of the hands of the delegates attending the General Conference session the vital responsibility of electing the leaders of the church and instead placed this responsibility in the hands of the General Conference Executive Committee of twenty-five. It was too unwieldy. There was no church leader with a mandate from the church as represented by its delegates. 5BIO 95 5 That some of the delegates attending the session of 1901 were not clear on this point is evidenced in the insistence that the Committee elect the chairman and announce their decision before that session closed. A. G. Daniells was chosen as chairman of the General Conference Committee. He was the leader of the church and nearly all the delegates were pleased, but they did not discern at this point how he would be crippled in his work, having no tenure and no mandate. 5BIO 95 6 To take the position that Ellen White's urging that there be no kings meant, as interpreted by A. T. Jones, that the church should have no General Conference president was unjustified. At no time had the messages from her called for the abolition of the office of president of the General Conference; rather her messages recognized such an office in the organization of the church. An earlier statement indicated that she understood that the work devolving upon the president of the General Conference was too large for one man to carry and that others should stand by his side to assist. (Testimonies to Ministers and Gospel Workers, 342, 343). She did condemn the exercise of kingly power. 5BIO 96 1 The weakness, which soon became very apparent, was corrected at the next session of the General Conference--the session of 1903. [Note: See A. V. Olson, through crisis to victory, pp. 316-320.] ------------------------Chapter 7--The Last Ten Days 5BIO 97 1 The three-week-long General Conference session of 1901 was marked as a meeting of plain testimonies given and of immediate and hearty responses. True advance in God's work is seen not only by Heaven's messages of guidance, counsel, and reproof but by the miracle of men and women accepting such messages without hesitation. Only the strongest evidences that the words spoken by Ellen White were indeed the messages that God was addressing to His people could bring about such responses. 5BIO 97 2 Two important factors contributed to this attitude. One was the feeling of frustration and misgiving that pervaded a large part of the delegation as they anticipated the meeting. They sensed that only if God were to step in and help could they come through triumphantly. The situation was desperate. Some solution must be found. But none knew of, or was ready to suggest, a solution. 5BIO 97 3 Second was the evidence of the total dependence that Ellen White had upon God as she undertook her work. This brought the conclusion that she was but conveying God's message to His people. When as a teen-age maiden she was called to be God's messenger, it was recognized that God had chosen the weakest of the weak. There was nothing about her background, the vitality of her physique, or her education that could ever lead anyone to point to the individual and say, "See what she has performed." Now, as she ministered at the General Conference of 1901 at the age of 73, it was clear to all that God was working through her, sustaining her, speaking to her; only as He strengthened her could she do her work. 5BIO 98 1 Returning to her home after the General Conference session, she opened her heart to Elder Haskell, recounting her attitudes and experiences in Battle Creek and immediately after: 5BIO 98 2 Lately many perils have arisen; questions have come up which required a great amount of wisdom and grace and the love of Jesus to answer. The fear that the cause of God would be wounded and bruised kept me in a state of constant burden and taxation. At times my head has been so weary that it seemed as though I could not think at all. I have suffered severe pain in my left eye and cheekbone. Nevertheless, I must do the things I am expected to do.--Letter 125, 1901. 5BIO 98 3 On the opening day of the session, she had called for a reorganization of the whole work of the General Conference. There was an immediate response, and the next three weeks were spent in bringing this reorganization about. On the second Friday of the session, Ellen White had called for the moving of Battle Creek College to a rural location. Before the meeting closed, the constituency had voted to move the college, and this had been affirmed by the delegates and by all the visitors present. Immediately steps were set in motion to establish Battle Creek College elsewhere. 5BIO 98 4 During each of the last ten days of the session (April 14-23) except one, Ellen White carried speaking appointments. 5BIO 98 5 At midsession there were many burdens still heavy on her heart. Perhaps one of the greatest was that of Dr. John Harvey Kellogg and the broad influence of the course of action that he might take. Along with this was the attitude of the ministry toward the medical work of the church, and, further, the personal experience of the ministers toward the health-reform principles to which God had called His people. Also, she was deeply concerned regarding the development of the work in the Southern States, both among the whites and the blacks. Up to midsession little had been done along this line. 5BIO 98 6 On Sabbath afternoon, April 13, she listened to a mission symposium. Elder Daniells as chairman had arranged for six fifteen-minute presentations giving a cross section of the world work. First, L. R. Conradi reported on the work in Europe. Then J. E. White gave his report on the work in the South. W. A. Spicer was called on to report from India. J. O. Corliss reported on work in the large cities. Dr. A. J. Read told of God's providences in the island fields of the South Pacific, and H. Champness reported on the work in London. In meetings yet to come, Ellen White was to speak of the work in the South, the work in the cities, the work in London. All of these enterprises weighed heavily upon her heart. 5BIO 99 1 During the session she was to deal with two disruptive elements. One was the case of Helge Nelson, who claimed the prophetic gift and insisted that he be given a hearing by the Conference. This being denied, he was granted an interview with Ellen White and the General Conference leaders. His burden was that she stood where Moses stood in the typical history of God's people, and he, Helge Nelson, was to stand where Joshua stood, for he claimed special guidance from God. Ellen White met the false claims squarely and in the interview declared, "I know that God never gave mortal man such a message as that which Brother Nelson has borne concerning his brethren. It is not like our God."--The Review and Herald, July 30, 1901. 5BIO 99 2 She was to meet Nelson again at the General Conference session of 1903 in a rather dramatic way. 5BIO 99 3 The other disruptive element that Ellen White was to meet, and this time before all the ministers of the cause, was the "holy flesh" fanaticism, which centered in Indiana. This would come on Wednesday evening. 5BIO 99 4 On Sunday morning, April 14, taking the sermon hour at nine o'clock, she spoke in the Tabernacle on the Christian Life (Manuscript 62, 1901). Likely she joined the delegates as they were entertained at the Sanitarium that Sunday noon. "Three hundred persons sat down to a dinner" of what was said to be "the most toothsome delicacies, consisting of grains and vegetables exquisitely served, followed by delicious fruits and assorted nuts."--The General Conference Bulletin, 1901, 225. 5BIO 99 5 One of the guests remarked that he did not see why anyone, with such food in abundance, should desire to gorge himself with the flesh of a dead animal. Those who overheard him agreed that such a food program as was presented "was far preferable to the old system of a meat diet" (The General Conference Bulletin, 1901, 225). In the matter of vegetarianism it had been a battle and a march through the years, but the new and better program was winning out. The Sanitarium itself, with Ellen White's encouragement, would soon discard meat in its dietary. 5BIO 100 1 Monday morning at five-thirty, Ellen White spoke to the ministers, presenting "An Appeal to the Ministry." It was a solemn meeting at which she laid before the ministry of the church their large responsibilities. The leading ministers responded, declaring that they could see that the church had come to a turning point in experience. 5BIO 100 2 Then on Tuesday morning, April 16, she spoke in the college chapel on the relations that should be sustained between the workers in the various branches of the cause and especially between the older and the younger workers. The report is that "the meeting was a deeply solemn one, and the impressions then received seemed to rest on the brethren all the day, to temper their words and conduct."--Ibid., 305. Meeting the "Holy Flesh" Fanaticism 5BIO 100 3 The workers' meeting at five-thirty on Wednesday morning, April 17, was not only solemn but exciting. Ellen White chose at that point in the session to meet the "holy flesh" fanaticism. She did so by reading a carefully prepared manuscript statement. Before the meeting closed, she told the audience that to meet this fanaticism was one of the reasons she had left Australia and returned to the United States. The situation with which she was dealing had been revealed to her in Australia in January, 1900, "before I left Cooranbong." And she declared, "If this had not been presented to me, I should not have been here today. But I am here, in obedience to the word of the Lord, and I thank Him that He has given me strength beyond my expectations to speak to the people."--Ibid., 426. 5BIO 100 4 What was the holy flesh movement? 5BIO 100 5 In 1898 and 1899 Elder S. S. Davis, conference evangelist in Indiana, developed and promulgated teachings that led to this movement. The basic features of this strange doctrine, which was called "the cleansing message," were that when Jesus passed through the Garden of Gethsemane He had an experience that all who follow Him must have. It was taught that Jesus had holy flesh, and that those who followed Him through this Garden experience would likewise have holy flesh. They were then "born" sons of God and they had "translation" faith. Having holy flesh like Christ, they could not experience corruption any more than He did; thus they would live to see Him come. This faith, it was claimed, was similar to that which led to the translation of Enoch and Elijah. Those who did not have this experience were "adopted" sons. They did not have translation faith; they must pass through the grave and thus go to heaven by "the underground railway." 5BIO 101 1 Attempting to gain this Garden experience that would give them holy flesh, the people gathered in meetings in which there were long prayers, strange, loud instrumental music, and excited, extended, hysterical preaching. They were led to seek an experience of physical demonstration. Bass drums and the tambourines aided in this. It was expected that one, possibly more, of their number would fall prostrate to the floor. He would then be carried to the platform, where a dozen or more people would gather around and shout, "Glory to God!" while others prayed or sang. When this person regained consciousness, it was declared that he had passed through the Garden experience--he had holy flesh, he had translation faith! 5BIO 101 2 Under the guise of a great revival and the outpouring of the latter rain, the movement swept through the Indiana Conference. Late in 1899 the president, Elder R. S. Donnell, became a strong advocate of these views and was joined by most of the ministers in Indiana. In arranging for the camp meeting of 1900, he planned great things. He was unwilling that the two visiting General Conference brethren, Elders S. N. Haskell and A. J. Breed, be given much opportunity to reach the people. He warned his workers that these men did not have "this experience" and the ministers should not allow themselves to be influenced by them. 5BIO 101 3 As the conference president stood speaking one evening, he held his arms outstretched toward the congregation, and later reported that he had felt great power coursing down his arms and passing through his fingers out to the people. 5BIO 101 4 Elder Haskell reported that there was indeed a power, a strange power, in this new message. The people were bewildered. None wished to miss the experience of the outpouring of the Spirit of God. Translation faith seemed desirable. The teaching was a mixture of truth, error, excitement, and noise. 5BIO 101 5 The camp meeting at which this experience took place was held in Muncie, Indiana, while Ellen White was on board ship returning to the United States. When James Edson White journeyed to the West Coast to greet his mother, he handed her a letter from Elder Haskell in which he described some of the things that had taken place. 5BIO 102 1 To describe it, I hardly know what to say. It is beyond all description. I have never seen any company held with a firmer grasp by a certain number of the leading ministers, than they are held in Indiana. Brother R. S. Donnell is president, and they have an experience in getting the people ready for translation. They call it the "cleansing message." Others call it the "holy flesh": and when I say the "cleansing message" and the "holy flesh," no doubt these terms will bring to your mind experiences that illustrate what we saw.... 5BIO 102 2 There is a great power that goes with the movement that is on foot there. It would almost bring anybody within its scope, if they are at all conscientious, and sit and listen with the least degree of favor, because of the music that is brought to play in the ceremony. They have an organ, one bass viol, three fiddles, two flutes, three tambourines, three horns, and a big bass drum, and perhaps other instruments which I have not mentioned. They are as much trained in their musical line as any Salvation Army choir that you ever heard. In fact, their revival effort is simply a complete copy of the Salvation Army method, and when they get on a high key, you cannot hear a word from the congregation in their singing, nor hear anything, unless it be shrieks of those who are half insane. I do not think I overdraw it at all.--S. N. Haskell to EGW, September 25, 1900. 5BIO 102 3 Haskell went on to describe the confusion and perplexity that were resulting from this preaching. One of the features of their teachings, along with holy flesh and translation faith, was that of "moral purity," for which they seemed to carry a great burden. It was all "a mixture of truth and error, with much excitement and music." 5BIO 102 4 Haskell's letter to Ellen White indicated that in his opinion the work that was done by him, his wife, and Elder Breed had been of little consequence as far as most of the people were concerned. 5BIO 103 1 Another communication that had reached Ellen White concerning this movement was a letter written June 1, 1900, by an Ida V. Hadley. The questions asked in this letter throw some light on the holy flesh teaching. Some of these questions were: 5BIO 103 2 Was Mary's body made holy, sinless, in her flesh before conception, so that Christ was born from sinless flesh? And His own body sinless flesh of itself? (Hebrews 10:5).... 5BIO 103 3 Is it Bible doctrine that men need never have died, but all been translated, if they only had grasped the "translation faith"? Was that why Enoch and Elijah were translated, because they grasped this fact, rather than others? (John 11:26).... 5BIO 103 4 Is conversion a change of flesh from sinful to sinless? ... 5BIO 103 5 Is it possible for us to arrive at that place in our experience where we do not always have to be overcomers? ... 5BIO 103 6 Is it possible to get where we will not be tempted from within before Christ comes? ... 5BIO 103 7 Do the Scriptures teach that there is a difference between born sons and adopted sons, that adopted sons go to dust, and born sons are translated? 5BIO 103 8 We have no knowledge that Ellen White responded to the Hadley communication, which would have reached her just before she left Australia. In replying to the Haskell letter on October 10, 1900, she wrote from her Elmshaven home in northern California: 5BIO 103 9 Last January the Lord showed me that erroneous theories and methods would be brought into our camp meetings, and that the history of the past would be repeated. I felt greatly distressed. I was instructed to say that at these demonstrations demons in the form of men are present, working with all the ingenuity that Satan can employ to make the truth disgusting to sensible people; that the enemy was trying to arrange matters so that the camp meetings, which have been the means of bringing the truth of the third angel's message before multitudes, should lose their force and influence.--Letter 132, 1900 (Selected Messages 2:37). 5BIO 103 10 But Ellen White's letter to the Haskells did not constitute a confrontation with the issues or with those involved. The Haskell letter conveyed to her what was now in the open. Some may feel that these letters gave Ellen White her inspiration in this matter. In this her experience was much like that of Paul, of which she tells us: 5BIO 104 1 Paul was an inspired apostle, yet the Lord did not reveal to him at all times just the condition of His people. Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before him, and from the light which he had previously received he was prepared to judge of the true character of these developments.... The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop he might know just how to treat them. 5BIO 104 2 He was set for the defense of the church. He was to watch for souls as one that must render account to God, and should he not take notice of the reports concerning their state of anarchy and division? Most assuredly; and the reproof he sent them was written just as much under the inspiration of the Spirit of God as were any of his Epistles.--Testimonies for the Church 5:65, 66. (Italics supplied.) 5BIO 104 3 Ellen White was shown in Australia in January, 1900, what would take place. The strange work was just then developing in Indiana, and she was shown what would take place at the camp meeting. Thus she was prepared to speak of the matter when she came to the General Conference session in 1901. 5BIO 104 4 In her audience that Wednesday morning, April 17, were R. S. Donnell, president of the Indiana Conference; S. S. Davis, who had led out in this teaching; and many of the ministers from Indiana. Battle Creek was not far away from their home State. Ellen White said in part: The Message Read to the Ministers 5BIO 104 5 Instruction has been given me in regard to the late experience of brethren in Indiana and the teaching they have given to the churches. Through this experience and teaching the enemy has been working to lead souls astray. 5BIO 104 6 The teaching given in regard to what is termed "holy flesh" is an error. All may now obtain holy hearts, but it is not correct to claim in this life to have holy flesh. The apostle Paul declares, "I know that in me (that is, in my flesh,) dwelleth no good thing" (Romans 7:18). To those who have tried so hard to obtain by faith so-called holy flesh, I would say, You cannot obtain it. Not a soul of you has holy flesh now. No human being on the earth has holy flesh. It is an impossibility. If those who speak so freely of perfection in the flesh could see things in the true light, they would recoil with horror from their presumptuous ideas.... 5BIO 105 1 Let this phase of doctrine be carried a little further, and it will lead to the claim that its advocates cannot sin, that since they have holy flesh, their actions are all holy. What a door of temptation would thus be opened! ... 5BIO 105 2 I have been instructed to say to those in Indiana who are advocating strange doctrines, You are giving a wrong mold to the precious and important work of God. Keep within the bounds of the Bible. Take Christ's lessons, and repeat them over and over again.... 5BIO 105 3 Those who meet Christ in peace at His coming must in this life walk before Him in humility, meekness, and lowliness of mind. It becomes every human being to walk modestly and circumspectly before God, in harmony with the great testing truths He has given to the world. 5BIO 105 4 But the late experience of brethren in Indiana has not been in accordance with the Lord's instruction. I have not during this conference held conversation with anyone in regard to this matter, but the Lord has given me a definite testimony that a strange work is being done in Indiana, the results of which are not after His order. This phase of religious enthusiasm is a dangerous delusion. The sentiments and exercises are not prompted by the Holy Spirit. They have led to very sad results. 5BIO 105 5 Again and again in the progress of our work, fanatical movements have arisen, and when the matter was presented before me, I have had to bear a message similar to the message I am bearing to my brethren from Indiana. I have been instructed by the Lord that this movement in Indiana is of the same character as have been the movements in years past.... 5BIO 105 6 The manner in which the meetings in Indiana have been carried on, with noise and confusion, does not commend them to thoughtful, intelligent minds. There is nothing in these demonstrations which will convince the world that we have the truth. Mere noise and shouting are no evidence of sanctification, or of the descent of the Holy Spirit. Your wild demonstrations create only disgust in the minds of unbelievers. The fewer of such demonstrations there are, the better it will be for the actors and for the people in general. 5BIO 106 1 Fanaticism, once started and left unchecked, is as hard to quench as a fire which has obtained hold of a building. Those who have entered into and sustained this fanaticism might far better be engaged in secular labor, for by their inconsistent course of action they are dishonoring the Lord and imperiling His people. Many such movements will arise at this time, when the Lord's work should stand elevated, pure, unadulterated with superstition and fables. We need to be on our guard, to maintain a close connection with Christ, that we be not deceived by Satan's devices. 5BIO 106 2 The Lord desires to have in His service order and discipline, not excitement and confusion.--The General Conference Bulletin, 1901, 419-421; Selected Messages 2:31-35). 5BIO 106 3 Mrs. White stood before the congregation for an hour, first reading from the manuscript she had prepared for the occasion, then bearing impromptu testimony, which was also reported in the Bulletin. 5BIO 106 4 She spoke of the fact that they still had in their midst "a few of the old pioneers who know something of the fanaticism which existed in the early days of this message. Here is Brother [J.L.] Prescott; he knows something about it. He is acquainted with phase after phase of the fanaticism which has taken place. Here is Brother Haskell. He knows something about it, and there are various ones of our older brethren who have passed over the ground, and they understand something of what we have had to meet and contend with. Then there is Brother Corliss; I speak of him because he knows something about fanaticism, not only in the early days, but in our later experience."--The General Conference Bulletin, 426. And she continued: 5BIO 106 5 At great expense to myself, in sickness and feebleness, I have come a long way to bear this testimony before the congregation which was presented to me before I left Cooranbong. If this had not been presented to me, I should not have been here today. But I am here, in obedience to the word of the Lord.-- Ibid. The Conference President Responds 5BIO 107 1 The next day at the early morning workers' meeting, Elder Donnell rose and asked whether he might make a statement. It appears in the General Conference Bulletin under the title "Confession of Elder R. S. Donnell." He spoke in measured words: 5BIO 107 2 I feel unworthy to stand before this large assembly of my brethren this morning. Very early in life I was taught to reverence and to love the Word of God; and when reading in it how God used to talk to His people, correcting their wrongs, and guiding them in all their ways, when a mere boy I used to say: "Why don't we have a prophet? Why doesn't God talk to us now as He used to do?" 5BIO 107 3 When I found this people, I was more than glad to know that there was a prophet among them, and from the first I have been a firm believer in, and a warm advocate of, the Testimonies and the Spirit of Prophecy. It has been suggested to me at times in the past, that the test on this point of faith comes when the testimony comes directly to us. 5BIO 107 4 As nearly all of you know, in the testimony of yesterday morning, the test came to me. But, brethren, I can thank God this morning that my faith in the Spirit of Prophecy remains unshaken. God has spoken. He says I was wrong, and I answer, God is right, and I am wrong.... 5BIO 107 5 I am very, very sorry that I have done that which would mar the cause of God, and lead anyone in the wrong way. I have asked God to forgive me, and I know that He has done it. As delegates and representatives of the cause of God in the earth, I now ask you to forgive me my sins, and I ask your prayers for strength and wisdom to walk aright in the future. It is my determination, by the help of God, to join glad hands with you in the kingdom of God.--Ibid., 422. 5BIO 107 6 With this confession the holy flesh fanaticism was broken. The April 18 General Conference Bulletin carried this note on the opening page under the title "Our Best Meetings": 5BIO 107 7 There are some features of the present General Conference which cannot be produced in the minutes of the proceedings, largely verbatim though they be. The unification of disjointed parts, and the blending of sympathy which has taken place as the result of efforts to reorganize the work on broader and truer lines, has to be seen, and felt in personal contact, to be appreciated. 5BIO 108 1 Before the Conference convened, many throughout the field had grave apprehensions, lest grave obstacles should be met which would divide the sentiment of the workers, and so retard the precious message of truth. Those, however, who have been present in the meetings now greatly rejoice that the symptoms of such disturbance has abated, and delightful fellowship has become the prevailing condition. 5BIO 108 2 This has not come through any human skill in diagnosing the case. The Great Physician has graciously bestowed His attention, in His ever-merciful way, to the healing of wounds that sin had made. This work has been largely carried on in the early morning meetings held by the ministers. In these the Lord has spoken through Sister White to correct wrong methods of policy and to reprove distracting theories. Those involved have responded, acknowledging the voice to be from heaven and pledging themselves to live in harmony with it.--Ibid., 305. The Conference Moves to a Close 5BIO 108 3 But Ellen White's work was not done. There were yet six days of the session. On Thursday morning at nine o'clock she spoke to the students at the college. At the sermon hour on Friday morning, Elder W. W. Prescott gave a report on the work in England. She followed with an extended appeal for the work in London, on the Continent, and in large American cities such as New York. 5BIO 108 4 On Sabbath, April 20, she spoke again in the Tabernacle, presumably at the morning worship hour. Her subject was "His Wonderful Love." The sermon closed with the words: "At the last great day, if our characters are in harmony with the character of God, we shall be caught up to heaven to see the King in His beauty, there to sing the praise of our Creator through the ceaseless ages of eternity."--Ibid., 426. 5BIO 108 5 It was a busy and momentous time. Ellen White was weary. But she spoke again on Monday, April 22, presenting instruction regarding school work. What a triumphant General Conference session it had been. How her heart was buoyed up with the thought of the hearty response to the messages that had been given. 5BIO 109 1 But in some lines there was no response. This was particularly in regard to the attitudes of some who were leading out in institutional interests--the publishing house and the Sanitarium. How different the story of 1902, with its Battle Creek fires--first the Sanitarium and then the Review and Herald--would have been if all had heartily responded to the appeal for a consecrated work. How different if Dr. Kellogg had not resisted the appeals made. Ellen White was to write and speak of this on several later occasions. The chapter "What Might Have Been," published in Testimonies, volume 8, was one such, although Dr. Kellogg is not mentioned by name. 5BIO 109 2 The farewell service was held at three o'clock Tuesday afternoon. Many of the workers spoke; one who pressed in early was J. N. Loughborough, who was present when the General Conference was first organized in a three-day session in 1863. He observed, "When we have heeded the light that He [God] has given, the cause has gone straight every time; and the difficulties in the way have been when we have not strictly heeded the instruction that God has given .... I thank God for what I have seen here in this work of reorganization during this conference."--Ibid., 460. 5BIO 109 3 Ellen White spoke at length at this meeting. Among other remarks, she observed: 5BIO 109 4 Wrongs--serious wrongs--have been committed in Battle Creek. I did not know how we would get along at this meeting. The Lord gave me instruction regarding this. I was referred to an incident in the life of the prophet Elisha.--Ibid., 463. 5BIO 109 5 She recounted the appearance of the angels at Dothan, and then continued: 5BIO 109 6 God presented this to me, and I did not know what it meant. I did not understand it. I pondered over it, and then, as the lesson was fulfilled, I began to grasp its meaning. I do not know that I would ever have seen the significance had it not been fulfilled right here. 5BIO 109 7 Who do you suppose has been among us since this conference began? Who has kept away the objectionable features that generally appear in such a meeting? Who has walked up and down the aisles of this Tabernacle? The God of heaven and His angels. And they did not come here to tear you in pieces, but to give you right and peaceable minds. They have been among us to work the works of God, to keep back the powers of darkness, that the work God designed should be done should not be hindered. The angels of God have been working among us.... 5BIO 110 1 We have been trying to organize the work on right lines. The Lord has sent His angels to minister unto us who are heirs of salvation, telling us how to carry the work forward.... 5BIO 110 2 I was never more astonished in my life than at the turn things have taken at this meeting. This is not our work. God has brought it about. Instruction regarding this was presented to me, but until the sum was worked out at this meeting, I could not comprehend this instruction. God's angels have been walking up and down in this congregation. I want every one of you to remember this, and I want you to remember also that God has said that He will heal the wounds of His people. 5BIO 110 3 Press together, press together. Let us be united in Christ.--Ibid., 463, 464. 5BIO 110 4 By suppertime it was clear that more time was needed, so an evening meeting was arranged and the testimonies continued. In his closing remarks the newly chosen leader of the church's worldwide work, A. G. Daniells, said: 5BIO 110 5 "God has answered the thousands of prayers that have gone up to Him during the past six months, that this might be a conference of peace. God has answered those prayers in a signal manner. Praise His holy name. I sincerely pray that this harmony and union may continue forever."--Ibid., 474. 5BIO 110 6 And so the great General Conference session of 1901 came to a close as the Tabernacle clock struck the hour of ten, April 23. ------------------------Chapter 8--The Extended Journey Home 5BIO 111 1 Following the close of the General Conference session of 1901, Ellen White spent another full week in Battle Creek. She addressed the Sanitarium patients on Friday, April 26. She preached again in the Tabernacle the next morning. On Sunday night a vision was given to her concerning the course of action being followed by Dr. Kellogg. Her attention was called to the Battle Creek Sanitarium, particularly as it had to do with binding those who gained their training there with contracts that called for long periods of sacrificial service. She slept only an hour that night. 5BIO 111 2 On Monday she went to visit Judge Arthur and his family. He was an attorney who gave his time largely to the work of the institutions in Battle Creek, but he was ill at home. When Ellen White called at his home, he sent to the school for his children to come so that they might be present for the visit. As she was engaged in prayer in the Arthur home, seeking God's special blessing upon the judge and his family, she herself was greatly blessed. Of this she later wrote: 5BIO 111 3 While praying at his bedside, the Lord came very near, and I was blessed indeed. After that I felt renewed, soul and body.... The peace of Christ filled my heart. I did not feel at all weary.--Letter 70, 1901. 5BIO 111 4 A few days after this experience she said: I feel as though I had been resting for a month. This is the Lord's doing.-- Ibid. 5BIO 112 1 Such an experience of healing and renewed strength was not a new one for Ellen White. From day to day she moved forward in faith, trusting wholly in the Lord. But what a joy it was to her and what confidence it brought to her when from her weariness and illness she was restored to health and was refreshed with new vigor to carry on her tasks. It was a miracle that was often repeated in her life. 5BIO 112 2 In this refreshment she was ready to undertake her journey home to California--but not directly so. First she was asked to spend the following weekend in Indianapolis, where the entire church had been involved in the holy flesh fanaticism and where a special session of the Indiana Conference had been called to deal with the resignation of the president, Elder Donnell, and the entire conference committee. Elders Daniells, Jones, Prescott, and W. C. White were to be there. All members of the Indiana Conference committee had been involved in the holy flesh teachings. 5BIO 112 3 Meetings began Friday night, May 3. Ellen White preached Sabbath morning. On Sunday morning she came to grips with the holy flesh teaching. She was pleased with the response of the people. That Sunday there was an election of a new president and of an entirely new conference committee. Elder Donnell retired for a time to a little farm and then later engaged in the ministry in other conferences. S. S. Davis, who had led out in the holy flesh teaching, first accepted the correction at Battle Creek, then repudiated his repentance and continued to hold his extreme views, which removed him from the church. 5BIO 112 4 The denomination had been saved from fanaticism in a movement that had spread through one conference and was threatening to spread to other conferences. The workers in the main recovered themselves. Some of the church members, however, never did. 5BIO 112 5 Before that Sunday meeting at Indianapolis an experience transpired that was to cause considerable perplexity to a few for a time. Mrs. White had clearly indicated in her dealing with the holy flesh movement that the workers should be divided up and scattered, which was assented to at the time. But on giving the matter second thought, Elder Donnell began to waver. He asked W. C. White whether he would arrange for an interview with Ellen White early Sunday morning during the special conference session. 5BIO 113 1 Willie had intended to convey this word to his mother the night before, but he became so involved in the work taking place there in Indianapolis that the matter was overlooked. So he hastened to Ellen White's room early Sunday morning to arrange for this interview with her. She had been up since three-thirty and was completely engrossed in writing on another subject. When Willie told her Elder Donnell wanted to see her, she was puzzled. "What does he want?" she asked. "What can I say? Have not I borne my testimony?"--18 WCW, p. 182. 5BIO 113 2 The partitions in the Sanitarium building where they were staying were not soundproof. Ellen White was growing deaf, and Willie White spoke in a firm, loud voice so that she could hear. The Sanitarium cook, who occupied the next room, overheard the conversation and slipped into her closet so she could take it all in better. She was amazed when she overheard W. C. White suggesting to his mother what she should say to Elder Donnell. Writing of it later, White reported: 5BIO 113 3 In doing this I did not suggest to her any new thoughts. It was not my place to do so. I simply recalled to her mind things that she had formerly written and said regarding what these brethren ought to do.-- Ibid. 5BIO 113 4 But the curious cook in the closet did not realize that Ellen White had a difficult time switching the channel of her thoughts in an instant, and she formed another opinion of the situation. She kept her little secret until the Indiana camp meeting in Greenfield that September. Then she approached Elder Donnell and told him what she had heard. The former president was immediately thrown into confusion and began to question whether it might not have been Willie White who had engineered his surrender of the office and the condemnation of the holy flesh movement. It took some earnest work on the part of I. J. Hankins, the new president, to explain the situation--that W. C. White was not priming his mother as to what she should say, but, finding her mind on another subject, was merely reminding her of what she had said in the past that might be helpful to her as she would in a few minutes meet the perplexed ex-president. 5BIO 114 1 The journey from Indianapolis to her home in St. Helena, instead of taking only the normal four days, stretched to twenty-three, with visits to five sanitariums, two colleges, and participation in two camp meetings. The seven institutions had all been started while Ellen White was in Australia. Here was her schedule, which embodied twenty-three speaking appointments: May 6,7 Des Moines, Iowa Visit sanitarium May 8, 9 Lincoln, Nebraska Sanitarium and college May 10, 11 Denver, Colorado Sabbath speaking appointments May 12-14 Boulder, Colorado Sanitarium May 15-22 Waitsburg, Washington Rest and camp meeting May 23 Walla Walla, Washington Sanitarium and college May 24-26 Portland, Oregon Sanitarium and camp meeting May 28 Arrive home at St. Helena 5BIO 114 2 It was a full schedule. The travel was by train, much of it during the hours of the night. At one sanitarium she was introduced to the manager. Although she had never met him in person, he was no stranger to her. A few hours after meeting him, she wrote: "When I was introduced to you, I recognized your countenance as familiar. It came to me that things had been presented to me concerning you."--Letter 156, 1901. 5BIO 114 3 The communication is one of ten pages. [Note: When mention is made of numbers of pages in an E. G. White document, it is understood that these are double-spaced, typewritten pages of 250 to 300 words.] As she continued her opening paragraph, she stated: 5BIO 114 4 A sadness came over me. You have been presented to me a man walking in a false show. You have capabilities, but they are not sanctified by the Spirit of God. You draw too much from the brackish fountain of self-sufficiency. With the best of opportunities, you have not made advancement in spiritual understanding. You have walked in the light of the sparks of your own kindling. I am instructed to say that you should not be superintendent or manager in any of our institutions.--Letter 156, 1901. 5BIO 115 1 In this and several other letters that followed in succeeding weeks, Ellen White opened up to this man the perils that threatened both his experience and the work in which he was engaged. 5BIO 115 2 You are too free with young girls. This is your weakness. The fact that you are in danger of losing your soul because of carelessness in this respect should lead you to avoid even the appearance of evil in your association with young women. Sister---was so much drawn to you that her infatuation was noticeable. Her mind was dazed by your supposed scientific wisdom, which hurts the imagination of young, inexperienced people.-- Ibid. 5BIO 115 3 And then she made a suggestion: If it is necessary for you to have a secretary, employ a young man instead of a young woman. Your employment of a young woman is a snare to you and to her and a reproach to the cause of God.... 5BIO 115 4 You have a wife.... It is your duty to show your wife special favors. Give her an opportunity to ride by your side, an opportunity to hear your opinions and appreciate your affection.-- Ibid. 5BIO 115 5 And in another communication she declared: You inspire in the minds of young girls thoughts which spoil their usefulness and taint their spiritual perceptions.... The enemy would lead you to pervert the understanding of women, as he perverted the understanding of Eve, leading her to eat the fruit of the tree of knowledge of good and evil.--Letter 87, 1901. 5BIO 115 6 While on the train four days later, she again wrote to him, repeating some of the warnings sounded earlier and appealing to him to walk in the light. 5BIO 115 7 Her main theme at another of the sanitariums was the importance of observing the principles of proper diet. It was here at the breakfast table that she rather strangely ordered every cooked dish on the menu. Now Ellen White was far from a gourmand, and she was not wasteful or extravagant. It would seem that this was her way of checking on the dietary program of the institution. In a testimony written to the believers in that conference she declared, "You have been rebelling against health reform."--Letter 177, 1901. 5BIO 116 1 While she counseled against certain foods as being unhealthful, she hastened to say, "We have not come to the time when I can say that the use of milk and eggs should be wholly discontinued."-- Ibid. 5BIO 116 2 At College View, Nebraska, she visited both the sanitarium and the new college that stood on the same campus. Her meetings held in the church exposed a rare insight into local situations. She called for harmony in the work and declared, "I am deeply pained as I see that things have been moving in a kind of systematic discord."--Letter 97, 1901. 5BIO 116 3 At Denver she found the church pastored by H. M. J. Richards, father of Radio Evangelist H. M. S. Richards. It was a racially mixed church and she made a strong appeal for financial support for the Southern Missionary Society in the South. 5BIO 116 4 At Boulder, some thirty miles north of Denver, was another new sanitarium. Ellen White was not a stranger to Boulder, for some thirty years earlier she and her husband had spent several working vacations in Colorado, and at times stayed in a cottage not far from Boulder. The two days spent there in 1901 were devoted to meetings and to looking around and to writing. 5BIO 116 5 One letter sent from Boulder was addressed to 24-year-old Clarence C. Crisler, Elder Daniells' secretary. Crisler was a dedicated young man whom she met in Battle Creek. In conversation she learned that Clarence for some time had felt that he should connect with her work. The copying of letters and of helping to get the articles into shape for the papers had fallen primarily upon Maggie Hare. At the time she was Ellen White's only copyist. She had asked the Lord to send her the one that He would choose to help in the important work she was doing. Now she was greatly relieved for she felt certain that in young Crisler the Lord had answered her prayer (Letter 65, 1901). She urged Clarence to join her in late June if at all possible. 5BIO 116 6 The local Boulder-Denver train service failed to meet the needs of Ellen White and her party in getting them to the morning train in Denver for the journey to Waitsburg, Washington, where she was to attend camp meeting. So at 2:00 A.M. on Wednesday, Ellen White, W. C. White, Sara McEnterfer, and Maggie Hare, with a young man to drive the team, clambered aboard a carriage and started on their drive--thirty miles--before breakfast, to Denver. They made the connection, but just barely. 5BIO 117 1 The Waitsburg camp meeting was held some twenty miles northeast of Walla Walla. It was well attended, some of the people driving as far as three hundred miles by carriage to attend the meetings (Letter 97a, 1901). 5BIO 117 2 At this camp meeting, held so soon after the General Conference session, there was considerable discussion among the workers concerning the development of the work in harmony with the steps taken in the reorganization of the General Conference. Elder A. T. Jones, a General Conference representative at that meeting, told the people that the General Conference now had no president, and that the State conferences should not have presidents. He declared that the office of union conference president would soon be abolished (16 WCW, p. 321). To support this position, he cited Ellen White's counsel that we should have "no kings." 5BIO 117 3 W. C. White was not sure that "it was necessary to discard the name and title of president, as carried by the presiding officer of our conference." Nor had Ellen White at any time suggested this. He declared: 5BIO 117 4 I have not felt that the mere changing of a name would accomplish much for our people; and it has seemed to me that if the president understood that his work was to preside, if our people understood that it was his duty to preside rather than to act as a dictator, there is no great harm to come from the continuance of a title which seems businesslike and is generally understood.-- Ibid., 322. 5BIO 117 5 He commented favorably on his observation that Elder Daniells was affixing the term president to his name as he did business for the General Conference. As to A. T. Jones, his attitudes changed considerably when three weeks later he himself was elected president of the large California Conference. 5BIO 117 6 Seven times Ellen White spoke to the people in Waitsburg, including one address through an interpreter to the German believers. This reminded her of her work in Europe. 5BIO 118 1 Taking a look at Walla Walla College, established while she was in Australia, she was pleased with the location. At the Portland camp meeting she filled a number of speaking appointments. When she finally reached home on Tuesday, May 28, she recorded that on the twenty-three-day journey home she had spoken twenty-three times and had traveled three thousand miles, and she recounted: "At every place I visited there was writing that must be done for that place."--Letter 213, 1901. ------------------------Chapter 9--In the Din of the Battle 5BIO 119 1 Now back at home, Ellen White was weary. Her throat was sore and she could hardly speak. But it was good to be home again. She had been gone since late winter, and it was now early summer. As she looked at her Elmshaven farm, she found the grapevines had fruit setting heavily, but as to the prunes, there were two thousand trees and not a prune in sight! The fruit buds had been frozen in the April frost. 5BIO 119 2 "'Well,'" she said, "'I thank God that it is not anything I have done that has brought this about.'" Then, always looking for a cheerful side even in calamity, she added, "'I thank the Lord that we shall not have the trouble and care of gathering the prunes.'"--Letter 49, 1901. 5BIO 119 3 This would have been her first prune crop, and this loss was one she would feel, but she said, "Let us not complain. Let there be no complaints in our mouth.... Talk not darkness; talk light."-- Ibid. 5BIO 119 4 Ellen White was badly mistaken in her thought that she could hide away in a comfortable and convenient place and devote her unbroken attention to her writings and the issuance of her books. Her advancing years drove her to the conviction that this must be, but the needs of the cause as she observed things, and the enlightenment that visions imparted to her, led her into the field. The year 1901 is the story of these divided interests, with the demands of the field largely the winner. Not even with the General Conference session over was she able to turn immediately to her book work. 5BIO 119 5 During the first night Ellen White spent in her home in three months, she was given a vision. The subject matter: Dr. D. H. Kress, who had recently gone to Australia. In his extremes in dietary practices, he was suffering from what was diagnosed as pernicious anemia. In vision she saw his hands--as white as if he were a corpse. 5BIO 120 1 "Do not go to extremes in regard to the health reform," she wrote in the letter penned Wednesday morning. She counseled Dr. Kress to "get eggs of healthy fowls" and use them with unfermented grape juice. She declared, "This will supply that which is necessary to your system." And she urged, "Do not for a moment suppose that it will not be right to do this." Bringing the letter to a close, she wrote, "This that I now send you was opened distinctly before me last night."--Letter 37, 1901. [Note: The dietetic instruction to Dr. Kress may be found in CDF, pp. 202-207, 366-367, and Medical Ministry, 286-289.] 5BIO 120 2 The thirteen-page testimony reached Australia at a very critical time in the experience of Dr. Kress. He put the counsel into practice, his life was saved, and he spent nearly a half century more in dedicated medical service. Nor did he ever discard the special dietary prescription that he found most helpful. 5BIO 120 3 The question of further camp meetings in the summer of 1901 was much in Ellen White's mind. Elder Daniells urged her to attend the Eastern camp meetings. This is something she, with her husband, had done again and again twenty or thirty years before, but to Elder Daniells she wrote: 5BIO 120 4 I have been absent from home for nearly four months, and have worked beyond my strength. My workers have been scattered, and Willie and I have given our undivided attention to the general work. Now we are trying to gather our forces.... Attending so many meetings has made a deep impression on me, and has revived many things in my mind. I have decided that the members of our churches need the matter I have for them. I shall not attend the camp meetings in the East.--Letter 65, 1901. 5BIO 120 5 But she added, "If the Lord said, 'Go,' I would not hesitate a moment." 5BIO 120 6 She found many things to attend to at Elmshaven. There was an eight-room office building under construction about thirty yards north of the home. Brother Druillard was in charge of the construction. 5BIO 121 1 Coming through Oregon, her son William had negotiated for lumber for a home he was to build on the seven-acre tract his mother had given to him. It would be large enough to accommodate several families, so his wife and children would not be alone when he had to be on his many trips. He would begin building later in the summer. Little Forays that Rested Mind and Body 5BIO 121 2 Ellen White contrived to arrange affairs so that short, practical trips could be made that would rest her mind and body. Somehow, traveling by carriage did something for her that nothing else could. She was to attend the California camp meeting in Oakland in early June. As she planned to stay through the entire meeting, a home near the campground was rented for her use. She made the thirty-five-mile journey from St. Helena to Vallejo by carriage, for she felt she needed the relaxation and rest that she would thus gain. She continued the trip to Oakland by ferry and by train, but the carriage was brought on for her use during the camp meeting. 5BIO 121 3 There was a trip to Healdsburg to see what needed to be done with her home there. It was only a few blocks from Healdsburg College, and she had kept it since its purchase in 1882. Now, with the securing of Elmshaven and the decision not to reside at Healdsburg, she must arrange to fix up the building and rent it till it could be sold. After it was refurbished, she would rent it to Alma McKibbin, who was writing Bible textbooks. The home would be occupied by Mrs. McKibbin, her mother, her grandmother, and her younger brother, Alonzo Baker. 5BIO 121 4 Ellen White felt that she needed to spend the day in the open air and so made the thirty-five-mile trip by carriage, giving her heart and head an opportunity to rest. It was to be a full day, so they left Elmshaven at four o'clock in the morning. Sara McEnterfer and Maggie Hare were with her in the carriage, which was driven by a young man who wanted to journey to the college. About halfway they stopped by a brook and under the shade of a tree ate their breakfast. 5BIO 121 5 Looking over the Healdsburg house, she decided what must be done and made arrangements for the work. This included repapering the whole house and painting it inside and out. The $10 a month that Mrs. McKibbin would pay for rent would in time cover the expenses. In the next year or two, whenever she went to Healdsburg, she visited the home. It held many memories for her, and she loved it. 5BIO 122 1 The first time Ellen White visited the home after Mrs. McKibbin moved in, she asked whether she might go out and look at the orchard. There was an acre and a half of fruit trees at the back of the home. Mrs. McKibbin observed that though Ellen White was a short, somewhat stout woman, "her step was very light." She stepped "from the top of one furrow to another just like a bird." She knew every tree there and remarked about the planting of this one and that one. She loved the orchard and the garden. 5BIO 122 2 A large pine tree stood in the yard at the side of the house, a carpet of pine needles covering the ground around it. Looking down at the needles, Ellen White remarked, "'Sister McKibbin, we will never see anything like that in the new earth. Nothing will ever fade there, there will be no death there.'"--DF 967, Alma McKibbin, "My Memories of Sister White," February 15, 1956. 5BIO 122 3 On the occasion of another visit she wanted to walk through the house. As they crossed the rather large enclosed back porch and passed the bathroom that opened into it, Ellen White said, "'Sister McKibbin, away out here!'" and then commented, "'But really it was a great convenience, after all.'" 5BIO 122 4 To this Mrs. McKibbin replied, "'I find it so, too.'" 5BIO 122 5 Then Ellen White said, "'I think, Sister McKibbin, I should like to go upstairs.'" 5BIO 122 6 "'Very well,'" her hostess replied, and led the way. 5BIO 122 7 "'You have put a handrail on,'" Ellen White noted as she ascended the rather steep stairs. "'I should have had that when I lived here. It's a great help in going up these stairs.'" 5BIO 122 8 When they got to the head of the stairs, Mrs. McKibbin opened the door to the room on the southeast corner, and said, "'Sister White, this is my room.'" 5BIO 122 9 "'Oh, is it?'" she said. "'It was my room when I lived here; and you have your desk just where I had mine! The light is so good here.'" 5BIO 123 1 She crossed the room and leaned on the desk and paused in silence for a minute or two. Then she looked up and said, "'It's here that I finished Patriarchs and Prophets.'" 5BIO 123 2 "'Did you, Sister White?'" Mrs. McKibbin responded. As she was a writer of church school Bible textbooks one may understand her appraisal of the book as her favorite. "'Now,'" she said, "'it will be much more precious to me.'"-- (Ibid.) 5BIO 123 3 The room held a fireplace, as did three other rooms. "'Do you use the fireplace?'" she asked. "'No, Sister White, I cannot afford to use it. Fireplaces use too much wood.'" 5BIO 123 4 By the gate was a big rose geranium. "'Oh,'" Mrs. White said, turning to Willie, who was with her, "'that rose geranium is still alive that was here when I lived here.'" Then addressing Mrs. McKibbin, she said, "'May I have a leaf? You know, I love the fragrance of the rose geranium; and to think that it's still here!'" 5BIO 123 5 So Ellen White carried away with her a branch of the rose geranium. The next morning Miss McEnterfer found it under Sister White's pillow (Ibid.). 5BIO 123 6 But back to July, 1901. As to the therapeutic value of the trip to Healdsburg, she declared, "When we closed the journey I was feeling better than when I started."--Letter 213, 1901. 5BIO 123 7 Not long after this she thought up another "therapeutic" drive. This was in search of a cow for her son Willie. She and Sara, their carriage pulled by a young colt, started up Howell Mountain about ten o'clock one Wednesday morning. Optimistically, they had expected to return by lunchtime, so they had only some tarts and a few crackers along. The young horse went up the hill readily enough, but they found the drive down the other side of Howell Mountain into Pope Valley, where they would see the cow, to be very disagreeable. 5BIO 123 8 When the women reached the valley, they sought a way home that would not involve going back down the steep grade they had ascended in the forenoon. They were told that there was a road that would take them fourteen miles to the Napa Valley and then on to St. Helena. 5BIO 123 9 "We found a beautiful road," wrote Ellen White, "and romantic enough. Had few hills to ascend, but the way seemed very long and we inquired and found the distance from Pope Valley was twenty miles. We were in for it and we must go through." That trip around by Berryessa Valley ran into the early evening. 5BIO 124 1 Finally, when they reached St. Helena, Sara found a telephone and put through a call to Elmshaven. She knew everyone would be concerned, for Ellen White had gone on the trip because her head was "refusing" to work and her heart was paining her. The call came just in time, for the farm manager, Iram James, had a wagon all hitched up, ready to go look for the women. 5BIO 124 2 Commenting on it, Ellen White said, "You would think by the joy expressed when we got home that we had been like the lost sheep, just found."-- Ibid. As to the cow, it seems to have been forgotten. California Interests 5BIO 124 3 August was a month that marked development in the work of the church on the Pacific Coast. The newly established Pacific Union Conference was getting well under way. On August 1, the first issue of the Pacific Union Recorder was published, and its first article, from the pen of Ellen G. White, was devoted to "True Missionary Work." It fitted nicely in the journal's department titled The Church. This first issue carried, as well, an explanation concerning the formation of the new union conference and presented its constitution. 5BIO 124 4 It was also in August that the churches in the southern part of California, formerly part of the Statewide conference whose headquarters were in Oakland, were organized into their own local conference. This new Southern California Conference, comprising thirteen churches, had a membership of just about a thousand. Clarence Santee was elected president. 5BIO 124 5 Sara McEnterfer and Maggie Hare accompanied Ellen White on the journey south to attend the Los Angeles camp meeting. W. C. White remained at St. Helena. Ellen White spoke several times in the large tent and, on August 14, was invited to attend an important counsel meeting. Of this she wrote: 5BIO 124 6 This morning I was called into a committee meeting, to give the light the Lord had given me in regard to the sanitarium which is to be established in Los Angeles. Some of the brethren have held one view in regard to the way in which the work should be carried on, and some another. 5BIO 125 1 I gave them the light God had given me, and I think that now they will all work on right lines. I spoke for over an hour, presenting the necessity of blending together in medical missionary work. I had some very plain things to say.--Letter 113, 1901. 5BIO 125 2 After she had spoken, she drove out to see a five-acre site the brethren were looking on as favorable for a sanitarium. The next day they visited Long Beach, checking on another site. She felt that there was too much fog there to make a good sanitarium location. 5BIO 125 3 Concerning her entertainment in Los Angeles during the camp meeting, Ellen White wrote: 5BIO 125 4 We were well located in Los Angeles. A brother who had just purchased a new house kindly gave it up for the use of myself and my workers. We were very thankful to be thus favored. And even now as I recollect their kindness, I feel like saying, "Thank you, my brother and sister."-- Letter 125, 1901. 5BIO 125 5 On the return journey to her Elmshaven home she stopped in Oakland to attend two meetings of the Pacific Press board. She talked for an hour at each one of these meetings, "setting forth the importance of consecration to God's work." She had much to say regarding "the religious interest in the Pacific Press" (Letter 125, 1901). 5BIO 125 6 After returning to her home, she wrote to the leaders in southern California concerning a vision in which she seemed to be participating in a meeting as important matters were considered: 5BIO 125 7 We were in council, and the matter of locating the sanitarium at Long Beach was being discussed, when One of authority said, You will make a mistake if you select that place. It is not a favorable place for invalids. The winds are objectionable. Take time to make full investigation, and in no case locate the sanitarium in a place where the sea breeze blows as strongly as at Long Beach.--Letter 143, 1901. 5BIO 125 8 And then to give emphasis to what she had just written, she declared: "This is light from the Lord." 5BIO 125 9 The matter of the establishment of sanitariums in southern California was one in which she would participate for the next decade and more. 5BIO 126 1 At Elmshaven, work on Education was moving slowly. Ellen White felt the urgency of her literary work, but before she could settle down to this, there was the three-week teachers' institute opening at Healdsburg on Friday afternoon, August 23. Elementary church schools were just getting well under way, and this institute would be an important one. She pledged her presence. Sarah Peck, an educator on her staff, and W. C. accompanied her. 5BIO 126 2 About forty people attended the institute, twenty-five of them church school teachers. Ellen White spoke frequently to the group. On the two Sabbaths she spoke in nearby churches, Santa Rosa and Petaluma. The Santa Rosa trip included a visit to the Lighter family, where she found Mrs. Lighter's father, an aged cripple, desiring baptism. He was too feeble to go to either Healdsburg or Santa Rosa, so plans were formed for conducting the baptism by letting him down in a bathtub (Letter 126, 1901; Evangelism, 315). 5BIO 126 3 Ellen White made a quick trip back to Elmshaven on Sunday afternoon, September 1, to attend to some important writing. Monday she worked from 2:00 A.M. to 8:00 P.M. A vision was given to her that night, and she was up on Tuesday morning at three o'clock, writing. She returned to Healdsburg that same morning (Letter 126, 1901). 5BIO 126 4 Then at the close of the institute on Friday, September 13, they returned to Elmshaven. W. C. White reported that book work was about to begin again (17 WCW, p. 366). This embodied primarily work on Education and The Ministry of Healing. The records of the days reveal these activities: Sabbath, September 21 Ellen G. White spoke in the sanitarium chapel. Monday, September 23 An interview with J. N. Loughborough in regard to his going to Australia (Letter 195, 1901). Wednesday, September 25 She found a letter under her door from A. G. Daniells at one o'clock as she arose and began her day's work. Thursday, September 26 At 1:00 A.M. she began a letter to Daniells declaring that the church was not ready to press the work in China and India. She explained: 5BIO 127 1 We first have a work to do at home. All our institutions--our sanitariums, publishing houses, and schools--are to reach a higher standard. Then the workers sent to foreign fields will reach a higher standard.--Testimonies for the Church 8:87. 5BIO 127 2 That evening she retired at seven o'clock. But an hour later she arose to write concerning Rodney M., a student at Healdsburg College and son of one of the ministers. She wrote until midnight and then slept until 4:00 A.M. When she rose. Burdened with the case of the "Doctors S." at the Sanitarium, she wrote a testimony to them. 5BIO 127 3 In her eagerness to see the school year at Healdsburg start off in right lines, she drove over again for the opening of the college. Her address to the students and faculty "on the subject of Christian education" was encouraging. She dwelt especially on "the relation of students to each other and to their teachers" (Pacific Union Recorder, October 24, 1901). 5BIO 127 4 She constantly carried a heavy burden on her heart for the spiritual condition in church institutions and for the men and women connected with them. Just at this time she had a particular concern for the publishing house in Battle Creek, and for the sanitarium on the hill just above her Elmshaven home. Laboring for Two Misguided Physicians 5BIO 127 5 On Friday, August 23, just before she went over to Healdsburg for the three-week teachers' institute, there had rolled upon her heart a great longing to help the Drs. S., connected with the St. Helena Sanitarium. In vision she had been shown the peril of their course, one marked with indifference toward Bible study and an unusual interest in amusements. Worldly aspirations and a determination to rule seemed to mark their characters. 5BIO 127 6 Before reaching America on her return from Australia, she was given instruction regarding conditions at the St. Helena Sanitarium. Now among other pressing tasks she must deal faithfully with these two leading workers. This case, in which several visions were involved and a number of most earnest testimonies written, extended over a period of months before the final breakthrough; it illustrates an important phase of her work. Dr. S., 36 years of age, was the medical superintendent and had been for most of the ten years since he came to the institution. Mrs. S., also a physician, stood close by his side. The seven-page letter Ellen White addressed to Mrs. S. on that Friday, August 23, opened with the words: My Dear Sister, 5BIO 128 1 I have been alarmed for you, because you are not a practical Christian. Your salvation depends upon a change, not a spasmodic change, but an entire, lasting change of heart. You cannot be a child of God unless this change takes place.--Letter 117, 1901. 5BIO 128 2 This letter was to be followed by others to the husband-and-wife doctor team--thirteen in all, in eight weeks. The opening lines of these communications, ranging from two to sixteen pages each, provide a glimpse of the concern the messenger of the Lord felt for those whose cases had been revealed to her and the labor on her part in bearing testimony to them. On August 24, she wrote again: "My Dear Sister: The past night has been one of labor, and it concerned you. I have words to speak to you."--Letter 118, 1901. There were eight pages. On August 26 she wrote: "My Dear Sister: I am up at one o'clock, my soul filled with sorrow on your account."--Letter 119, 1901. 5BIO 128 3 Another written the same day to Dr. S, her husband, filled six pages. This letter referred to perils in their medical work. It was the introduction to further counsel she would give concerning their use of hypnosis in their practice. In this letter she wrote: 5BIO 128 4 The physician is never to lead his patients to fix their attention on him. He is to teach them to grasp with the trembling hand of faith the outstretched hand of the Saviour. Then the mind will be illuminated with the light radiating from the Light of the world. The mind cure must be free from all human enchantment. It must not grovel to humanity but soar aloft to the spiritual, taking hold of the eternal.--Letter 120, 1901. 5BIO 128 5 Two weeks later, on Thursday, September 12, she wrote from the Healdsburg Institute: "Dear Brother: I have said many things to you by letter, but I am so weighed down in your case that I must continue to write to you."--Letter 121, 1901. 5BIO 128 6 In the fifteen pages of this letter Ellen White entered more deeply into what she termed "a species of mind cure." Speaking of the vision that formed the basis of this letter, she declared: 5BIO 129 1 In tones of earnest warning the words were spoken: Beware, beware where your feet are placed and your mind is carried. God has not appointed you this work. The theory of mind controlling mind is originated by Satan to introduce himself as the chief worker, to put human philosophy where divine philosophy should be. 5BIO 129 2 No man or woman should exercise his or her will to control the senses or reason of another, so that the mind of the person is rendered passively subject to the will of the one who is exercising the control. This science may appear to be something beautiful, but it is a science which you are in no case to handle. If you do handle it, it will finally handle you.-- Ibid. (Medical Ministry, 111-115). 5BIO 129 3 In another communication to these same physicians Ellen White wrote: 5BIO 129 4 In dealing with the science of mind cure, you have been eating of the tree of the knowledge of good and evil, which God has forbidden you to touch. It is now high time for you to begin to look to Jesus, and by beholding His character become changed into the divine likeness. Cut away from yourselves everything that savors of hypnotism, the science by which satanic agencies work.--Letter 20, 1902; Selected Messages 2:350). 5BIO 129 5 As an alternative she counseled these physicians: "The only safe and true mind cure covers much. The physician must educate the people to look from the human to the divine. He who has made man's mind knows precisely what the mind needs."--Letter 121, 1901. 5BIO 129 6 Then there were letters of response, one from each of the husband-wife physician team. 5BIO 129 7 This brought great relief to Ellen White, and it was with joy that she wrote: 5BIO 129 8 Your letters have been received and carefully read. I will now write a few lines in reply. I thank you for writing; for your letters have taken a heavy weight off my heart. I greatly desire that you shall both so will and so do that God will be honored and glorified by your service in the sanitarium. 5BIO 130 1 I know that changes must be made, and we shall help you in every way possible. I felt like weeping when I read Sister S.'s letter. I thank the Lord, my sister, that you are resolved to open your heart to the Saviour. I would not speak one word to discourage you. I will try to help you in every way that I can.--Letter 123, 1901. 5BIO 130 2 But as is true so many times, the battle was only partly won. Steps had been taken in the right direction, but it was revealed to Ellen White in vision that there was a great deal yet to be accomplished. She continued to write to these workers until thirteen letters had been sent. Through the winter she continued to carry the burden of this couple on her heart. One letter was written December 3, 1901. Then in February, 1902, there was another. It began: My Dear Sister, 5BIO 130 3 Do you know that you are spending your life for naught? If converted to the truth, you could be a help to your husband.... You are not building on the Rock of Ages, but are laying your foundation on the sand, and when the tempest beats on the house you are building, it will surely be swept away.--Letter 18, 1902. 5BIO 130 4 It was this letter that brought the response for which Ellen White was hoping and praying. On March 2, Sister S. sat down and penned these words to Ellen White: Dear Sister White, 5BIO 130 5 I feel that some word of explanation and gratitude is due you from me, after your many messages of warning and reproof, especially those received yesterday morning. 5BIO 130 6 I wish I had language to express to you just how I have felt over these things. I have not thought myself indifferent to your words, only puzzled and unable to apply all of them to my case. It may be that, as you say, it has simply been that I have stubbornly turned from what might have proved life and salvation. 5BIO 130 7 I will not take your time to tell you of what parts of your messages I could not understand. I feel sure now that, had I accepted and lived up to what I could understand, in time I should have been enabled to understand all. 5BIO 131 1 I am by no means blind to certain of my faults, though entirely incapable, no doubt, of seeing them in their true light. For some weeks I have been studying and praying that God would reveal Himself to me and enable me to see my true needs. And I really felt glad when your letters came yesterday. It seemed to me that they had come in direct answer to prayer, feeble though it was. 5BIO 131 2 I am fully determined now, by earnest prayer and studying God's Word, to learn what is duty, and to perform it. I realize that this will be no easy task, and that only by constant vigilance shall I be enabled to have God's blessing dwelling in the heart. But I am fully determined in purpose, and I am glad that the struggle will be only one day at a time. 5BIO 131 3 I am greatly grieved as I look back over my worse than misspent life. I can see, in some measure at least, how I have been to blame for many of the failures in our work at St. Helena.... I believe we have needed just the experience through which we have passed, to teach us our true condition. I am only too grateful that even through these troubled experiences, God has brought us to as much of a knowledge of our own need as we possess. 5BIO 131 4 I am anxious to do or to be anything that the Lord will have me, so that I may have a close and abiding connection with Him. I have at times known His blessing, but never for long. Yesterday I spent the most of the day in seeking God, and He specially blessed me. For all this I am truly thankful. It is wonderful how ready He is to bless me after all my perversity.... 5BIO 131 5 So far as I know, we have no reservations, but are willing to do whatever is best and pleasing to God. Very gratefully, Dr. S. 5BIO 131 6 What rejoicing Sister S.'s letter brought to Ellen White, and she could not refrain from an early reply: Dear Sister S., 5BIO 131 7 I have just read your letter. I need not say that I am very glad that you are making use of your will to break the power of Satan, that you may be his slave no longer. I thank the Lord for this movement in the right direction. I shall pray for you and unite with you in drawing near to Christ Jesus.--Letter 30, 1902. 5BIO 132 1 In the five pages of this letter Ellen White discussed her Lord, His cross and what it means to the human family, and the importance of the study of the Word of God in the development of Christian life. And then she wrote: 5BIO 132 2 In your character building you must work in union with your heavenly Father, your will conformed to His will. We are to work in union with Him "who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works." Then why should we doubt Him? Do not stop, my sister, with a work half done. 5BIO 132 3 Do not stop before receiving a new and sanctified nature, in which will appear the fruits of righteousness. Those who stop short of this are Christians only in name. Make diligent work for eternity. Take hold with your husband, walking and working in all humility, and you shall receive grace for grace.-- Ibid. 5BIO 132 4 A few weeks later the husband wrote to Ellen White in appreciation and reported that his wife had been rebaptized. 5BIO 132 5 This is the picture of Ellen White's care for individual cases. However, she was eager to get on with the book work that awaited her attention. She now had a good staff: Sara McEnterfer was her personal secretary, nurse, and traveling companion; Marian Davis, Clarence Crisler, Sarah Peck, and Maggie Hare composed her secretarial force; Mrs. M. J. Nelson was cook; Iram James managed the farm; Mrs. N. H. Druillard was her accountant; and Mr. Druillard the builder. W. C. White gave general supervision and served Ellen White and the General Conference in varied capacities. 5BIO 132 6 The new eight-room office was now in use. 5BIO 132 7 On October 26, Ellen White wrote, "I shall now remain at home for a time, to do the work on my books which has been so long neglected."--Letter 153, 1901. Her hope would not be realized. Within two weeks she was on the train to New York City to meet a critical situation there! ------------------------Chapter 10--The Precarious Winter Trip to New York 5BIO 133 1 The evangelization of the great cities of the world was a matter of deep concern to Ellen White, and high on the list was New York City. Her return to the United States in late 1900 intensified this interest. For several winters an evangelist, E. E. Franke, had conducted meetings in New York City with considerable success. He "could, as one of his converts testified, 'present all the Seventh-day Adventist doctrines in a finer and more convincing way than he had ever heard them presented'" (Ella Robinson, S.N. Haskell, Man of Action, p. 194). 5BIO 133 2 But Elder Franke also had some weaknesses. He took great pride in extolling E. E. Franke's talents and abilities. He advertised rather lavishly, and sometimes spectacularly. He hired non-Adventist choirs as an attraction to draw crowds. But with his church members he was often abrasive and harsh, and on the least pretense would disfellowship any who disagreed with him. 5BIO 133 3 In November, 1900, Elder S. N. Haskell was asked to spend some time in New York City to strengthen the work. He and his wife worked there for nearly two months. In temperament and experience Haskell and Franke were entirely different. Haskell was a solid New Englander, deliberate, extremely economical, and calm. He and his wife believed in personally contacting the people, visiting them in their homes, studying the Bible with them, bringing them into the church in a strong, solid way. 5BIO 133 4 Soon there were rather bitter conflicts between the two evangelists. In late December, Haskell felt he must withdraw and spend some time in regaining his physical forces. Shortly after this, Elder Franke was called to work in Trenton, New Jersey. Then in midsummer, 1901, Elder and Mrs. Haskell were requested to settle in New York City and make it their field of labor. 5BIO 134 1 Characteristic of their methods, the Haskells began an evangelistic city mission. For this work they rented an apartment on the sixth floor of a good building, well situated, on West 57th Street. They drew around them a group of Bible instructors and colporteurs and opened the way for laymen in New York who could devote some time to the work of the Lord to come and help. The mornings were spent in instruction and the afternoons in house-to-house missionary endeavor. As interests developed, Haskell was successful in securing the Metropolitan Lyceum on 59th Street, in which he planned to conduct a series of Bible lectures. Elders John Brunson and Luther Warren, young ministers called to work in New York, joined Haskell in the presentation of the message in the evening meetings. 5BIO 134 2 Then, quite unexpected to them all, they learned that Elder E. E. Franke would return to New York City to conduct evangelistic meetings through the fall and early winter of 1901. They learned that he planned to hold Sunday-night meetings in Carnegie Hall, only a few blocks from the Metropolitan Lyceum. Elder Haskell feared such a program would interfere with his own efforts. Both men apparently forgot that there is more than one right way to accomplish a task, and in view of the tremendous needs of New York City, many methods of approach and many types of talent were needed. 5BIO 134 3 Letters from Haskell to Ellen White in October revealed the differences and conflicts, and greatly perturbed her. She wrote several letters to Elder Franke during this period, reproving him on many points, encouraging him on others. It was clear that he was very weak in instructing his converts concerning spiritual gifts, and he had little use for health reform (Evangelism, 663-665). When it was announced that he would begin his meetings in Carnegie Hall on the first Sunday in November, there was considerable distress. Ellen White had declared that "according to the light given her we [the brethren] ought not to encourage Elder Franke to return to labor in New York City" (17 WCW p. 425). 5BIO 134 4 But Franke had already secured his hall and had paid the rent. He had advertised in different papers and had distributed ten thousand advertising cards. He had made arrangements for music and other matters (E. E. Franke to EGW, October 25, 1901). 5BIO 135 1 Apparently there were some misunderstandings and perhaps poor communication. On October 31, Ellen White wrote to Elder Franke: 5BIO 135 2 I feel extremely sorry that matters have assumed the shape they have. Why did you not sit down with Elder Haskell and tell him all your plans? Why did you not come to some understanding? ... I am much interested in New York. There is abundant room for you both. Commence your labors in some other part of the city, farther away than within a few blocks of where another hall has been hired for meetings.... You can reach a class that Elder Haskell cannot reach.--Letter 157, 1901. 5BIO 135 3 And on the same day to Elder Haskell she wrote: I am troubled in mind. Last night matters were urged upon me that have made me afraid that we may fail to recognize that Brother Franke has talents which are needed in our cities. I feel afraid that we have not encouraged him as we should. We do not all have the same gifts.--Letter 158, 1901. 5BIO 135 4 And then she counseled: Elder Franke needs to be helped in the right way. There is no need of your getting in each other's way, even though you both labor in New York City. It is not necessary for Elder Franke to interfere with your line of work. Is there not abundance to do in that great, wicked city?-- Ibid. 5BIO 135 5 Referring again to the vision, she recalled: The word was spoken regarding Elder Franke, "Forbid him not. I have given him a work to do. Varied gifts must be brought into exercise to break the terrible spell that is upon the people."-- Ibid. 5BIO 135 6 She penned several communications indicating that God had given her light that Elder Franke was not to be restricted in his work. On the other hand, a good deal of counsel was given as to the conduct of his evangelistic meetings and his relationship to his brethren and to the church. Ellen White Agonizes to Know God's Will 5BIO 136 1 With the burden of New York City building in her heart and mind, Ellen White was perplexed to know what course she should follow. Somehow she felt if she could only be in New York she could help to smooth matters out and open the way for a strong coordinated evangelistic thrust in that city. On Sunday, November 3, she addressed a letter to Elder Haskell in which she wrote of the needs of New York City: 5BIO 136 2 There is a vast amount of work to be done in proclaiming the truth for this time to those who are dead in trespasses and sins. Most startling messages will be borne by men of God's appointment, messages of a character to warn the people, to arouse them.... 5BIO 136 3 Messages will be given out of the usual order. The judgments of God are in the land. While city missions must be established where colporteurs, Bible workers, and practical medical missionaries may be trained to reach certain classes, we must also have, in our cities, consecrated evangelists through whom a message is to be borne so decidedly as to startle the hearers.--Testimonies for the Church 9:137. 5BIO 136 4 She was careful in this letter to point out the unity that must exist in a diversity of talents held by the workers (Ibid., 9:144-146). She called for them to unite in a harmonious effort. 5BIO 136 5 Three times in as many weeks she had decided that she must go to New York City. Three times she had turned away from it, feeling that her work on her books required her to remain in California. But on Tuesday, November 5, she decided to go. Writing to the men leading in the schoolwork at Berrien Springs, Professors Sutherland and Magan, she declared: 5BIO 136 6 I shall probably see you soon, for after a week of conviction, I have decided to leave for the East. By my former decision not to leave home I came to a crisis in my experience and I will leave for New York City tomorrow morning, if the Lord will. And this seems to me to be His will.--Letter 161, 1901. 5BIO 137 1 The expressions in this statement bring us again to the point of the personal responsibility of Ellen White in making decisions as to the course she should pursue in the conduct of her work, especially in the absence of any direct instruction from the Lord. 5BIO 137 2 Never was there any question as to the message that she should give. Nor was there any question as to what she should do when the Lord clearly indicated the course that she must follow. This was evidenced in her letter to Elder Daniells concerning her responsibility to attend camp meetings in the summer of 1901, at which time she wrote: "If the Lord said, 'Go,' I would not hesitate a moment."--Letter 65, 1901. 5BIO 137 3 But in judging the course of action that she should pursue, she watched for God's opening providences. She was influenced by the burden of her own heart, and she counseled with her brethren. While considering the matter of attending the General Conference session in Battle Creek, in due time she had the clear assurance that she should attend, and she acted accordingly. Now it seemed to her in this instance that she should make a hurried trip to New York. 5BIO 137 4 As she counseled with Sara McEnterfer, she was advised not to go. A letter from Willie gave her no encouragement. As she counseled with Brother and Sister Druillard they said little, but thought that she should go. She wrote W. C. White, who had gone to Battle Creek to attend an important General Conference Executive Committee Meeting: 5BIO 137 5 I think I have a duty to go to New York City. There is a testimony I have to bear there.--Letter 224, 1901. 5BIO 137 6 I have never borne my testimony in New York City, but have had an impression I should do this.... I am burdened with the outlook, and I think I shall without further delay go to the city of New York.... I could help them if God gives me a message to go.... 5BIO 137 7 It may be my last chance to speak to them in New York and if there could be unity brought about among the Sabbathkeepers who are now standing one apart from the others, I should have done a good work in the strength the Lord will give me.... I think I shall start this evening for Oakland.... It is now half past two o'clock A.M.... May the Lord guide me is my most earnest prayer. Lord, help! Lord, help! is going forth from my mind constantly.-- Ibid. 5BIO 138 1 As will be seen before the story is finished, she herself soon had some occasion to question whether she moved in the line of duty. Off to New York 5BIO 138 2 So, with a telegram sent to W. C. White to meet her in Chicago on Sunday morning, November 10, Ellen White with Sara McEnterfer went to Oakland, where they could catch the transcontinental train. 5BIO 138 3 Thursday morning, November 7, they left fog-shrouded California bound for New York City. By eleven that morning the weather had cleared, and that night she slept longer than she had any time during the previous year. The decision to go to New York had been an agonizing one, and having made it, she was greatly relieved. 5BIO 138 4 The next day as the train clicked past the Great Salt Lake and she looked out on miles and miles of sagebrush and dry sandy plains, her heart was at rest. She was quite sure she was doing the right thing. She wrote to the folks at home: 5BIO 138 5 I am well, and am resting. My heart is drawn out in prayer to God, that He will give me a fitness by His Holy Spirit for the work before me.... I shall not be left to confusion while I put my trust in Him. I praise His holy name. I feel that I am indeed in the line of duty, that the Lord is guiding me.--Letter 174, 1901. 5BIO 138 6 The next two days of travel were not too pleasant, but on Sunday morning at nine-thirty they were met at the Chicago station by W. C. White, along with Elder A. G. Daniells, Homer Salisbury, and Alan Moon. Salisbury had been planning to go to England. In a hurried and brief conference they discussed these plans. And then, with Willie joining the party, they caught the next train out to New York City (Letter 183, 1901). 5BIO 138 7 Monday morning the White party was in New York at Elder Haskell's city mission and Bible training school. It was situated at 400 West 57th Street, a couple of blocks from the southern end of Central Park. Fortunately there was an elevator in the apartment building to take them up the six stories to the room occupied by the city mission family. 5BIO 139 1 Monday and Tuesday were spent in discussion with Stephen and Hetty Haskell about their work. Ellen White joined in the daily round of activities at the school--up at six, Bible study at six-thirty to seven-thirty, breakfast, classes through the morning, et cetera. 5BIO 139 2 On Wednesday there were interviews with Elder Franke and his wife and a visit to Elder J. E. Jayne, the conference president. On Thursday she and Willie took the streetcar over to Brooklyn to see the vegetarian restaurant on the corner of Fulton and Cranberry streets and to pay a visit to George A. King and Carl Rasmussen, who operated the restaurant. The families of both men lived above the restaurant. 5BIO 139 3 The Rasmussens had several children and a sister-in-law living with them. The latter had lived in Battle Creek years before and had met Ellen White there. She had thoroughly prepared her nephews, the Rasmussen boys, to dread the visit of the prophet. Her philosophy was that it was a sin for children to play with toys or laugh, and claimed that Sister White backed up her cheerless views. 5BIO 139 4 The boys were amazed when Ellen White on meeting them, turned to her son and asked, "Willie, where are those things for the boys?" Willie produced two packages, each containing a toy train. The boys were delighted, and no doubt were careful to display them for their aunt's benefit! Ellen and Willie enjoyed a good meal at the Rasmussens' and Kings', topped off with one of Mrs. Rasmussen's Danish Christmas cakes, which Willie enjoyed so much that he asked for the recipe. He spiced the meal with a few interesting and humorous stories. At first the Rasmussen boys were afraid to laugh, but when they saw Ellen White smile and heard Elder White laugh at his own stories, they soon joined in. Sister White had no objection to a little sensible humor. Loud, hilarious laughter she detested. 5BIO 139 5 The several churches in the New York area joined on the weekend in the mass meeting in Elder Haskell's 59th Street Hall. The hall was packed, and Ellen White spoke to about seven hundred on Christ's prayer for unity as set forth in John 17. At a later meeting she spoke there again to an audience of about the same size comprised of many non-Adventists. Her text was the first chapter of Second Peter and she spoke on a favorite subject,"Peter's Ladder." Looking back on the experience, she noted that the meetings were a "grand success" (Letter 183, 1901). 5BIO 140 1 The following Sabbath Ellen White made a three-hour trip by boat and train to Trenton, New Jersey, to speak to Elder Franke's church. She witnessed a baptism in the morning at the Delaware River and was favorably impressed. She wrote: 5BIO 140 2 I was much pleased with the neat, plain robes that were worn, prepared for men and women; and the administrator also had a becoming garment, a surplice that covered the rubber baptismal suit, which was everything it should be.-- Ibid. 5BIO 140 3 In the afternoon she climbed a long flight of stairs to reach the hall where the Trenton members worshiped. Between two hundred and three hundred people were present, some baptized, some anticipating baptism, and some interested. The rather phenomenal response to Franke's evangelistic preaching seemed to augur a new day in city evangelism. Trenton, she maintained, should have a "plain, neat, substantial meeting house" (Manuscript 127, 1901). She wrote: 5BIO 140 4 The Lord gave me my work on the Sabbath, to present the fourteenth chapter of John.... The blessing of the Lord attended the word spoken. Many testimonies of courage and of faith and hope were borne.--Letter 183, 1901. 5BIO 140 5 By the time the meeting was over, night had come and rain was falling. It had been a happy and busy day, but the speaking in the crowded, stuffy room was soon to take its toll. 5BIO 140 6 Sunday evening she spoke again in New York, her last appointment there. The discussions that took place while she was in New York City seemed to ease the tensions. What she observed broadened her concept of what might be done in the large metropolitan areas. She called for the purchase of a hall where the people in New York and the surrounding areas could be called together. As she closed her work, she left this admonition: 5BIO 140 7 The mission established in New York by Elder Haskell must be sustained. 5BIO 140 8 Elder Haskell must be assisted to locate himself and his workers in a more retired place.... Elder Haskell's strength must not be drawn on too heavily. He needs more prayer and less criticism. Let those who in the past have cherished the spirit of criticism take themselves in hand, and keep careful watch over every thought and word.--Manuscript 127, 1901. 5BIO 141 1 And to Elder Franke, she added: I have been asked, "Shall Elder Franke take up the work in the various cities, as invited?" 5BIO 141 2 I answer, "Leave this matter with the Lord. Let Elder Franke follow his best judgment." 5BIO 141 3 From the light God has given, it seems that now is the time to plan for work in Greater New York. When wise plans have been laid for this work, let these plans be decidedly and thoroughly carried out. God has a people in New York City. 5BIO 141 4 We say to Elder Franke, Do all in your power to reach the people of New York, and let all who can sustain you in the work.... For Christ's sake, Elder Franke, lift the standard of the cross. Seek to diffuse light to those who are in darkness. In the name of the Lord, go forward.-- Ibid. Attending Union Conference Sessions 5BIO 141 5 With her work finished in New York City Ellen White, with Sara McEnterfer, journeyed to South Lancaster and on Tuesday, November 26, her seventy-fourth birthday, she settled into a room in the newly established South Lancaster Sanitarium, only a short distance from the school. The newly organized union conferences were beginning to hold their initial sessions. Ellen White was to spend two weeks there, with much of the time devoted to the first session of the Eastern Union Conference. 5BIO 141 6 As she was coming down with a cold, she and Sara felt it was fortunate that she could stay in the Sanitarium. Her room was comfortable and she could have the advantage of the care she needed, with the institution's hydrotherapy facilities near at hand. 5BIO 141 7 Regarding the meetings, she wrote: We have had a very important meeting at this place. I am not well, and so have spoken only three times. I spoke Friday morning, Sabbath morning, and Sunday afternoon. Dr. Kellogg also spoke Sunday afternoon. He spoke well. The congregations at the meetings have been large.--Letter 178a, 1901. 5BIO 142 1 Shortly after her arrival she made reference in her journal to a vision given to her in reference to Dr. Kellogg and the dangers that threatened his experience. She expressed the hope of seeing him face to face so she could discuss some of these matters with him. Perhaps she had such an opportunity at South Lancaster, though as her physical condition worsened, she had to refrain from interviews. 5BIO 142 2 On Monday night, December 2, rain began to fall; by Tuesday noon it turned to snow and the thermometer plunged to -20 degrees Fahrenheit. Ellen White probably slept with her window partially open as usual because the next morning the water in the washbowl and pitcher were frozen. Her false teeth were frozen in a solid mass of ice and even her ink had congealed (Letter 184, 1901). But of the snow, she said: "This is a sight I have not seen for eleven years."--Letter 178a, 1901. 5BIO 142 3 At the Sanitarium Ellen White's health was at a low ebb. Sara reported that she was so weak that when she fell asleep she hardly had energy to wake up again. Several times her breathing seemed to stop. Friday marked a turn for the better. By now the snow was two feet deep. As she looked out the window of her room, she saw sleighs flying briskly over the snow and noted the world around her clothed in its pure vestment of white. "Whiter than the snow," she pondered. This was how God had "promised to make all who shall come to Him with broken hearts, and contrite spirits" (Letter 184, 1901). 5BIO 142 4 I have been having a severe test of my faith. Over doing is not profitable. I have been shorn of my strength, quite feeble, nearly voiceless, too weak to see or converse with anyone except it was positively essential. I have not dared to go from the rooms assigned me in the sanitarium, dared not to go home to California, which I so much desired to do in my weakness.-- Ibid. 5BIO 142 5 On the next Thursday, December 12, she seemed to have recovered enough to start the journey for Nashville and home. She had to drop from her planning a much desired visit to Battle Creek and the new college at Berrien Springs. She was carried to the train, and at 2:30 Friday morning the party arrived in Nashville. Edson met them and took them by carriage to the new office of the Southern Publishing Association, which was under construction. She was no worse than when she left South Lancaster, but no better. After a day or two of rather pleasant weather, it turned cold. Sara urged her to head for California and home immediately. This Ellen White refused to do, saying that she intended to attend the upcoming meeting of the Southern Union Conference, even if she should die there (18 WCW, p. 134). 5BIO 143 1 W. C. White commented: I look for her to regain strength, and return to her home in good courage.-- Ibid. 5BIO 143 2 The union conference session was to be held from Friday, January 3, to Sunday, January 12. In the three weeks before the session, W. C. White visited nearby institutions, including the school at Graysville and the college for black students at Huntsville, Alabama. The weather tempered as December wore on. Ellen White's health improved from day to day, and she was able to go out for a carriage ride each day. 5BIO 143 3 The first Sabbath of the Southern Union Conference session Ellen White was strong enough to speak for about thirty-five minutes in the SPA chapel. The audience was attended by both blacks and whites, the blacks sitting on one side of the room and the whites on the other side. But on Sunday she suffered a relapse and was unable to speak again, though she much wanted to (Letter 3, 1902). 5BIO 143 4 Elder George I. Butler and his sister Aurora Lockwood, who had come from Florida, were there, and Ellen White enjoyed meeting them again. They reminisced together, recalling their past experiences in the work of God. This took them back thirty-five years. Still not recovered, she invited Butler and other pioneer workers at the meeting to come to her room and have special prayer and anointing, that she might be healed. She reported the experience: 5BIO 143 5 We had a precious season of prayer together.... My soul was all light in the Lord. A heavenly fragrance seemed to surround me. I was not healed, but I was given the comforting assurance that the Lord's presence would be with me. It is not possible for me to describe the peace I felt.--Letter 11, 1902. 5BIO 144 1 And in her diary she wrote: I am sure those present must have felt the deep influence of the Holy Spirit. I felt that the canopy of God was over me. I could say fully, Whether I live or die it is well, it is well, with my soul. My life is hid with Christ in God.--Manuscript 220, 1902. The Journey Home 5BIO 144 2 Sunday evening, January 12, just after the session closed, the White party was on their way to California via Chicago. 5BIO 144 3 Monday morning in Chicago, Ellen White had her first ride in an automobile. H. W. Kellogg, formerly manager of the Review and Herald, and now connected with the manufacturing of the W. O. Worth automobile, arranged to have one of these cars there to take the traveling party to the Sanitarium downtown. A wheelchair had been brought to help move Mrs. White from the train to the car and from the car to the sanitarium. To Edson and Emma she reported: "I could not have been treated more kindly by my sons than I was by these young men."--Letter 22, 1902. She described the automobile as a "covered carriage, shaped like a streetcar"(Letter 11, 1902). She lay down on one of the seats that ran along each side. 5BIO 144 4 She was exhausted when they reached the Sanitarium at 28 33d Place, and 33-year-old Dr. David Paulson treated her very gently. But his feelings about her venturing out on such a journey were much less gentle. Ellen White was to write of it to Edson and Emma after reaching home: 5BIO 144 5 Dr. Paulson was very tender of me, and gave me an earnest scolding for leaving California at this time of the year. I took it, thinking I might deserve it. He told the truth from his standpoint and perhaps from my own. He was thoroughly indignant to think that the brethren had had no more mercy on me. 5BIO 144 6 "Why," he said, "I wonder that you are alive. We have too much interest in you and your work to want to bury you. We want your life to be spared." He was certainly very much aroused as he saw my feebleness. He talked as if he could not be reconciled to what I had done. I told him that I might have made a mistake. 5BIO 145 1 "Yes," he said, "I am sure of it. You will lose your life if you venture to travel at this season of the year. Circumstances will occur that you cannot control. The Lord wants no such presumptuous movements. Your life is too precious to be thrown away in this manner."--Letter 22, 1902. 5BIO 145 2 And a few weeks later, after reflecting on Paulson's "most decided scolding," she wrote to Elder Butler: 5BIO 145 3 But I dare not say it was a mistake [to go to New York in midwinter]. I leave it all with the Lord. Certainly, I should not have gone to New York had I seen the end from the beginning. But I did not, and therefore I went, in response to the call of Elder Haskell, and in obedience, I thought, to the impression of the Spirit of God.--Letter 27, 1902. 5BIO 145 4 At Oakland, C. H. Jones met the travelers and took them by streetcar to his home for the night. While on the tram Ellen White brought up the subject of a call to Jones to go to Battle Creek to manage the publishing house there. That matter had been discussed with her in the East. She saw no light in the proposal. At breakfast she brought up the subject again, and Jones showed her his letter turning down the invitation. She nodded her approval and then in sad, yet yearning, tones repeated the words of Christ appearing in Matthew 11:21: "'Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.'" 5BIO 145 5 A hush fell over the group around the table. What did it mean? When the guests had left for St. Helena and Jones went to the office, he called his secretary and dictated a letter addressed to Elder Daniells, recounting the incident in the light of the call for him to go to Battle Creek: 5BIO 145 6 I am afraid that city is doomed so far as our work is concerned. There are other things that Sister White said in regard to the work in Battle Creek which I do not feel free to mention, but I am really alarmed at the situation. There still seems to be a desire on the part of some, at least, to centralize everything at Battle Creek.--C. H. Jones to AGD, January 17, 1902. 5BIO 146 1 On the journey West, Ellen White was unable to eat much, and this was so for a week after she arrived home. Then suddenly her appetite returned and she became insatiably hungry. "I am like a fever patient who has been half starved," she declared. "I feel hungry, hungry."--Letter 8, 1902. 5BIO 146 2 On days when the weather permitted, she rode out in her carriage. It was not until mid-March that she was able to venture to speak in public and to take up her work in a normal fashion again. 5BIO 146 3 In the story of the trip to New York Ellen White related to the leading of God's Spirit, probing His opening providences, weighing the impressions, as would any dedicated child of Christ. She felt she should go to New York, but she admitted that it might have been a mistake. She would have to leave it with the Lord. For her own part, she thought she had followed the Spirit's leading. She was grateful that her life had been spared. 5BIO 146 4 Was her experience much different from that of the apostle Paul when, on arriving at Jerusalem, he felt it was his duty to follow the counsel of his brethren and entered upon certain purification services at the Temple that led to his arrest and imprisonment? Such experiences make it clear that God's prophets, while decidedly and unquestionably led of God in the messages that they bore and the counsel and instruction that they gave, were not in each activity of everyday life and work specifically commanded of God. In the absence of special light from heaven, they must reach out by faith and in trust seek God's guidance and direction, and move in harmony with the tokens that they feel indicate His guidance. 5BIO 146 5 And now what of the future and all the work Ellen White saw before her? Ten days after reaching home she pledged: 5BIO 146 6 I have suffered much, but my life is spared. I thank the Lord for this; for I have much to do. I shall be very careful of my strength.--Letter 11, 1902. 5BIO 146 7 A few days later she thanked the Lord that she could continue to write, but she was unable to use her voice. She recalled that even while she was so sick in Nashville, her head was clear and she could write. 5BIO 147 1 It was with rejoicing that on March 18 she was able to pray aloud at family worship. And she could walk again. She exclaimed, "I rejoice to think that I may hope to be once more as well as I was before I went to New York."--Letter 41, 1902. 5BIO 147 2 Shortly after this she tested her voice by speaking Sabbath morning in the little Calistoga church. By mid-April, after speaking twice in Calistoga, testing her strength and physical ability, she accepted an invitation to speak in the Sanitarium Church. She had made a full comeback. Solemnly she declared: "The burden of my book work must not again be laid down as it has been."--Letter 21, 1902. ------------------------Chapter 11--The Battle Creek Sanitarium Fire 5BIO 148 1 Had the word that came over the telegraph wires and reached Elmshaven Tuesday morning, February 18, 1902, carried the word that the Review and Herald Publishing House had been destroyed by fire, Ellen White would not have been surprised. Five months earlier she had written to its managers a message that was read to the board: 5BIO 148 2 I have been almost afraid to open the Review, fearing to see that God has cleansed the publishing house by fire.--Letter 138, 1901; Testimonies for the Church 8:91). 5BIO 148 3 But the message that came that rainy morning was that the two main Sanitarium buildings in Battle Creek had just burned to the ground. The first report of the disaster W. C. White refused to believe. But the second report bore evidence of authenticity, and in a letter he explained his feelings: "I join with all our people in mourning at this great loss to us as a people, and to the world" (18 WCW, p. 425). 5BIO 148 4 Ellen White reached for her pen and somewhat in agony noted: I would at this time speak words of wisdom, but what can I say? We are afflicted with those whose life interests are bound up in this institution. Let us pray that this calamity shall work together for good to those who must feel it very deeply. We can indeed weep with those who weep.--Manuscript 76, 1903. 5BIO 148 5 She was one who could weep. It was the message given to her by God on Christmas Day thirty-six years earlier that led to the establishment of this institution in Battle Creek in August, 1866. 5BIO 149 1 After signing her name to the pledge list to help get the institution started, she wrote $500. Down through the years she had been very close to the Sanitarium and those who worked there. She was a member of the constituency. Why was it, she was led to ask, that this institution, which had been such a great means for good, should suffer such loss? And as her pen traced the words, page after page, she wrote: 5BIO 149 2 I am instructed to say, Let no one attempt to give a reason for the burning of the institution that we have so highly appreciated. Let no one attempt to say why this calamity was permitted to come. Let everyone examine his own course of action. Let everyone ask himself whether he is meeting the standard that God has placed before him.... Let no one try to explain this mysterious providence. Let us thank God that there was not a great loss of life. In this we see God's merciful hand.-- Ibid. 5BIO 149 3 What she wrote on the day of the fire and the few days following showed that she would encourage attitudes that would not impede a work that had proved to be such an effective part of the work of the church. Anxiously the staff at Elmshaven waited for word presenting in detail just what had happened. This in some larger features came in the West Coast newspapers and then in more detail in letters and in the next issue of the Review and Herald: 5BIO 149 4 It was a winter night, with snow quite deep on the ground. The Sanitarium had been ever gaining in popularity, and its main buildings were filled to capacity. Its guest list carried names of business and government leaders. Only a skeleton staff was on duty at four o'clock that Tuesday morning when the fire broke out in the basement of the main Sanitarium building, just beneath the treatment rooms. The two main alarms in the building were set off as well as the nearest city fire-alarm box. Equipment from Battle Creek and nearby cities hurried to fight the blaze. But spreading through the ventilating and elevator shafts, the flames soon enveloped the building, making it clear that it could not be saved. 5BIO 149 5 The nurses and other staff members swung into their practiced fire-evacuation plan, taking first the fifty patients who were unable to get out of their beds, then assisting women and children to safety. Ambulatory patients made good use of fire escapes. With the special blessing of God every patient was cleared from the building. This was made certain as physicians and nurses, wet towels about their heads, felt their way through the dense smoke to recheck the rooms and corridors. As the insurance inspector looked over the situation a few days after the fire, he declared: "Nothing but divine power could have assisted those nurses and doctors to do as they did in getting the people out."--DF 45a, S. H. Lane to AGD, February 28, 1902. 5BIO 150 1 But one man did lose his life. It was "old man Case," an eccentric patient in his late 80s, who, not trusting the banks, always carried his treasure with him in a satchel--"all the way from one to five thousand dollars" (Ibid.). He, his wife, and daughter were led to a place of safety, and then unnoticed, he must have gone back into the building to retrieve his satchel with its treasure. He never came out. 5BIO 150 2 The fire from the main Sanitarium building soon spread across the street to the hospital, a five-story structure. Situated as it was on a hill, water pressure was insufficient to protect it. So it burned too. 5BIO 150 3 By seven o'clock that Tuesday morning it was all over. The principal Sanitarium structures were gone. The patients, some four hundred in all, had been moved to "the several large buildings which "were rapidly adapted to the purpose, and the cottages which were not included in the disaster" (The Missionary Magazine, April 1902, p. 181). Immediately the staff swung into action to provide for the continued care of the patients. The treatment schedule, modified somewhat, continued that day. 5BIO 150 4 Dr. Kellogg was on the train returning from the West Coast to Battle Creek at the time of the fire; he learned of it when he arrived in Chicago on Tuesday evening. As he continued his journey to Battle Creek he called for a table and utilized the two hours in drawing plans for a new Sanitarium building. 5BIO 150 5 The moving of Battle Creek College to Berrien Springs four months previous to the fire had left buildings vacant that were available to the Sanitarium. The two dormitories, West Hall and South Hall, were soon filled with Sanitarium patients. The old Battle Creek College classroom and administration building furnished space for the business offices. East Hall, the Sanitarium-owned dormitory occupied by nurses, was able to accommodate 150 of the patients. The nurses moved elsewhere. Extensive bath and treatment rooms were quickly fitted up in the basements of two of these buildings. So within a few days' time the Sanitarium program was moving forward quite normally. 5BIO 151 1 The citizens of Battle Creek asked for the privilege of holding a mass meeting in the Tabernacle on the evening of Wednesday, February 19. It was led by the clergymen of the city. The Tabernacle was packed; eulogies were spoken, and pledges given of moral and financial support. 5BIO 151 2 As Ellen White pondered the first sketchy news of the fire, while the embers were still warm in Battle Creek, she wrote: 5BIO 151 3 Our heavenly Father does not willingly afflict or grieve the children of men. He has His purpose in the whirlwind and the storm, in the fire and in the flood. The Lord permits calamities to come to His people to save them from greater dangers.--Manuscript 76, 1903. 5BIO 151 4 Five days after the fire, with some of the reports before her, she picked up her pen and wrote to the Druillards: 5BIO 151 5 I feel very much troubled about the burning of the Sanitarium. This is indeed a sad calamity. I fear there are among our people those who will put their own construction on this accident, and will act the part of Job's comforters, searching for something to condemn in Dr. Kellogg.--Letter 29, 1902. 5BIO 151 6 As the days passed and Ellen White had an opportunity to recount both experiences through which she had passed and the visions that had opened up to her the dangers of Dr. Kellogg and those associated with him, she began to write more specifically, emphasizing two points: one, the desirability of smaller sanitariums, and two, the temptation of Dr. Kellogg to build up a very great work that would glorify him with a fruitage for which a sanitarium is established, but in reverse proportion to the sanitarium's size. 5BIO 151 7 Ellen White no doubt at the time recalled this, for she wrote later of a conversation with Kellogg in which he declared: 5BIO 151 8 In many respects it would be an advantage if the Sanitarium were in some place out of and away from Battle Creek. "The climate here," he said, "is unhealthful for very many. 5BIO 152 1 "If these Sanitarium buildings were not in existence, I know what I would do. I would find a better climate, and establish the institution there. I would have fewer buildings and more land. I would arrange for the sick to live out of doors much of the time, where they would be surrounded by the beauties of nature."--Letter 110, 1902. 5BIO 152 2 Apparently Dr. Kellogg quickly abandoned any thought of moving to a new location, for in his initial statement concerning the fire, published in the Review and Herald just one week after the destruction of the institution, he envisioned in Battle Creek a fireproof building, a better building, an edifice "standing as a temple of truth, the headquarters for a worldwide movement, represented by hundreds of physicians and nurses, and many thousands of interested friends in all parts of the world" (The Review and Herald, February 25, 1902). 5BIO 152 3 The concept of establishing a great temple of truth in which he would preside dominated his thinking and buttressed his statements, oral and published. In his remarks on Sabbath morning in the Tabernacle, in a special service dedicated to the experience of the fire, he spoke again of a building of a "temple of truth." Elder W. W. Prescott gave the main address. Then Dr. Kellogg spoke, expressing his confidence that God was in it all "because this is God's work, and not man's work. And if God built the house, and permitted the house to burn, it is for some good purpose."--Ibid., March 4, 1902. 5BIO 152 4 There was one feature of this talk by Dr. Kellogg that must have encouraged Ellen White as she read it, for he spoke of "a smaller house." "We must have another house," he declared, "a better house; not necessarily a larger house, it may be a smaller house, but we must have a better house."-- Ibid. Plans to Rebuild 5BIO 152 5 Plans were quickly drawn. Building concerns were consulted. Bids were called for. A special meeting of the General Conference Committee was called, and approval was given to the general plan for the rebuilding of the Battle Creek Sanitarium. One special point was the prospect of financial relief in Dr. Kellogg's proposal of giving a book manuscript to help raise money. The General Conference Committee considered it a "grand proposition." The doctor proposed 400,000 copies as a gift. 5BIO 153 1 On March 25, Elder A. G. Daniells reported this and other developments in a letter to W. C. White. Between $80,000 and $90,000 had been subscribed in the city of Battle Creek toward a new sanitarium; this, along with the insurance money, amounting to $154,000, would provide a "fair sum with which to erect a new building." 5BIO 153 2 We have accepted plans submitted by an Ohio architect. They are plain but dignified. We propose to erect an absolutely fireproof building, and to pay the cash for everything. We suppose that when it is finished, furnished, and fully equipped for business, the cost will be between $250,000 and $300,000. But the board is determined that no debt shall be incurred by the erection of this building.--DF 45a, AGD to WCW, March 25, 1902. 5BIO 153 3 Another matter Elder Daniells discussed in this letter was the attitude of the city toward the Sanitarium. During the past three years they had levied taxes on the institution that they now agreed to return. This would give them $15,000. They promised to remit all taxes thereafter. So, Elder Daniells wrote: 5BIO 153 4 Under all the circumstances we all feel that we cannot consistently take the Sanitarium away from Battle Creek, and have decided to rebuild here.-- Ibid. 5BIO 153 5 Even the assurances of a modest building and of a debt-free building program did not put Ellen White's mind at ease. On the last night of April a vision was given to her concerning the rebuilding of the Sanitarium, and she wrote in a letter addressed to Dr. Kellogg: 5BIO 153 6 I have been given a message for you. You have had many cautions and warnings, which I sincerely hope and pray you will consider. Last night I was instructed to tell you that the great display you are making in Battle Creek is not after God's order. You are planning to build in Battle Creek a larger sanitarium than should be erected there. There are other parts of the Lord's vineyard in which buildings are greatly needed.... 5BIO 154 1 Battle Creek is not to be made a Jerusalem. There are calls for means to establish memorials for God in cities nigh and afar off. Do not erect an immense institution in Battle Creek which will make it necessary for you to draw upon our people for means. Such a building might far better be divided, and plants made in many places. Over and over again this has been presented to me.--Letter 125, 1902. 5BIO 154 2 In this same vein a week later she wrote to Dr. Kellogg's close friend, Percy T. Magan, now at Berrien Springs: 5BIO 154 3 It is not wise to erect mammoth institutions. The Battle Creek Sanitarium was altogether too large. I have been shown that it is not by the largeness of an institution that the greatest work for souls is to be accomplished. A mammoth sanitarium requires a great many workers. But it is difficult, where so many workers are brought together, to maintain the standard of spirituality that should be maintained in the Lord's institutions.... 5BIO 154 4 If that institution had been situated in the country, where it could have been surrounded by gardens and orchards, where the sick could have looked upon the beautiful things of nature--the flowers of the field, and the fruit trees, laden with their rich treasures--how much more good would have been accomplished!--Letter 71, 1902. 5BIO 154 5 In the months that followed, she wrote much more along these lines to those who were carrying responsibilities in Battle Creek, both in the Sanitarium and in the General Conference. 5BIO 154 6 With the plans drawn and accepted and the bids let, the next step was the laying of the cornerstone. Sunday afternoon, May 11, 1902, some ten thousand people gathered for the elaborate ceremonies, with guest speakers from the Government and the clergy from the city. Sanitarium employees were seated back of the speakers' stand, and Sanitarium guests and citizens seated in front. W. W. Prescott led out in the main address of the afternoon. The cornerstone was appropriately laid by Dr. John Harvey Kellogg himself. In his address he reminded helpers, guests, and townspeople of the principles upon which the institution stood. He referred back to its history--a history he had often connected with God's providential guidance through the light given to Mrs. White. He declared: 5BIO 155 1 It is certainly no discredit to those who founded this institution thirty-six years ago that, in this new founding, this cornerstone laying, marking the beginning of a new era in the history of this work, it is not necessary to introduce any new principle nor to discard or repudiate any principle which has been heretofore recognized.... The little light kindled here on this hilltop a third of a century ago has never gone out, but has burned brightly, and yet more brightly, as the years have passed, and this day shines out even from the midst of these shapeless piles of brick and stone with a brighter luster than ever before, and not from here only, but from a hundred hilltops scattered throughout the civilized world.--The Review and Herald, May 20, 1902. 5BIO 155 2 He was to liken this new institution to the Temple city Jerusalem, to which the ancient Israelites looked from all over the world. In passing, we note that an element of pantheism appeared in this address, representing a philosophy he firmly held in his heart, the perils of which had not yet been seen by his associates. 5BIO 155 3 With the work well under way, Dr. Kellogg was soon off to Europe with A. G. Daniells to attend the European General Conference. This together with the doctor's endeavors to establish a medical institution in England kept him overseas until mid-August. It was in connection with this enterprise that a rift developed between John Harvey Kellogg and Arthur G. Daniells that was to widen and deepen. It was sparked by differences in financial policies, of which note will be taken shortly. 5BIO 155 4 The decade of the 1890s was a period of institutional expansion. Two new colleges had been started--Union College and Walla Walla. Dr. Kellogg had forged ahead, encouraging the establishment of a number of medical institutions in the United States and one in Mexico, the first medical interest of the church to be established outside the United States. For all of these, money for the capital investment was borrowed and then the General Conference Association was persuaded to assume the obligations. 5BIO 155 5 Kellogg was an energetic, forceful, persuasive man, and somehow the General Conference leaders through the middle 1890s found it difficult to resist his insistence of such financing. Of one such church leader Ellen White wrote: "To Elder--- was given plainly stated instruction as to how the Lord regarded such matters, but he had not the courage to say, 'I cannot betray sacred trusts.'"--Manuscript 144, 1902. 5BIO 156 1 Debts piled on debts--debts assumed with no systematic plan for their amortization. This was reflected in the sad situation of the Battle Creek Sanitarium at the time of the fire. Even though they had been operating for thirty-five years, they had outstanding notes of $250,000. The Boulder Sanitarium, opened in 1893, was heavily in debt. It was overbuilt at the outset and was then plagued by poor business management. Even with a good patronage no appreciable progress was being made in the reduction of its debt load. Other newly established sanitariums were in much the same shape. 5BIO 156 2 When Elder Daniells assumed responsibilities as leader of the church, following the General Conference of 1901, he was appalled to find that the total institutional indebtedness was close to $500,000. In the context of the times, this was a huge sum. The top pay of ministers, physicians, and publishing-house employees at this time was from $12 to $15 a week (DF 243d). Ellen White's Heart Heavily Burdened 5BIO 156 3 In the meantime, in California, Ellen White was carrying a heavy burden on her heart for Dr. Kellogg. The disastrous outcome of the course he was following in the rebuilding of the Battle Creek institution had been revealed to her. To Dr. David Paulson, one of Kellogg's close associates, she wrote on July 7, 1902: 5BIO 156 4 Brother Paulson, pray most earnestly for Dr. Kellogg. He is going directly contrary to the light that God has given in regard to the building of smaller sanitariums. The evils of erecting a very large sanitarium in any place should be fully understood. The Lord has revealed to me that if, in the place of having one mammoth sanitarium in Battle Creek, smaller sanitariums could be established in several cities, His name would be glorified. The centering of so much in one place is contrary to God's order. Small plants should be started in many places.--Letter 110, 1902. 5BIO 156 5 On August 5 she wrote to Kellogg: I received your excellent letter a short time ago. You were not at home when you wrote, but were traveling from place to place, and therefore I did not answer immediately. After I received your letter, my heart was much oppressed. For several nights I could not sleep past one o'clock, but walked the room praying. 5BIO 157 1 The fourth night I said, "Lord, what wilt Thou have me to do? I am willing to do anything that it is duty for me to do." 5BIO 157 2 I was instructed, "I have a message for you to bear to Dr. Kellogg." I thought, "It will do no good. He does not accept the messages that I bear him, unless these harmonize with his plans and devisings." Yet I must give the message given to me for you. 5BIO 157 3 My brother, you have not heeded the light given you. If you go forward in your own judgment, to carry out your purposes, you will lead other minds astray. Many of the plans that have been laid for our work are not according to the plans and purposes of God.--Letter 123, 1902. 5BIO 157 4 But the matter was larger than the construction of sanitariums. Basically it was the expression of the hearts of men that gave her such concern. 5BIO 157 5 In her mind she went back to the General Conference session held in April, 1901. She pointed out to Kellogg that if the work had been done there that God designed should be done, the fallow ground of the heart would have been broken up and men bearing responsibilities with humility of soul would have led out in the work of confession and consecration, giving evidence that they had received the counsels of warning sent by the Lord. She laid the responsibility on "men in positions of authority in the medical missionary work" (Letter 173, 1902) and declared: 5BIO 157 6 There would have been one of the greatest revivals that there has been since the day of Pentecost.--Letter 123, 1902. 5BIO 157 7 Sadly she wrote, The work that all heaven was waiting to do as soon as men prepared the way was not done, for the leaders closed and bolted the door against the Spirit's entrance. There was a stopping short of entire surrender to God. And hearts that might have been purified from all error were strengthened in wrongdoing.-- Ibid. 5BIO 157 8 Near the close of the eight-page letter she urged: The leaders in our medical work should now be considering the testimonies that for years have been coming to them. If they pay no heed to these warnings, the Lord cannot cooperate with them as He desires to. There is danger of your placing yourself and others in harmony with worldly plans.-- Ibid. 5BIO 158 1 She reminded him: Faithfulness in duty, trust in God at every step--this is your safety. If you follow your own ambitious projects, you will go where Jesus has given you no liberty to go. Obey the word of God, and you will be safe.-- Ibid. 5BIO 158 2 The next day, August 6, 1902, she wrote again to the doctor: My Dear Brother, The Lord is your strength. Take hold of His strength, and make peace with Him. In your human strength, you are as liable as any other man to err in judgment. The Lord is merciful and gracious. He will give you wise counselors. 5BIO 158 3 If ever a man needed wise counselors, you need them--men who will not receive your propositions or representations if they discern that they are not in harmony with the will of God, men who will not make things appear as they are not, who will abide by principles that will stand God's test. The Lord wants you, Dr. Kellogg, to make straight paths for your feet, for the sake of your own soul's salvation, and to save other souls from following in false ways.--Letter 124, 1902. 5BIO 158 4 And then followed these words: You regard too lightly the sacred truth for this time. You are not, in all things, walking in the light that God has sent you. Beware lest you confederate with unbelievers, accepting them as your counselors and following their worldly policy; for this is dishonoring to God.-- Ibid. (Testimonies to the Church Regarding our Youth Going to Battle Creek Obtain An Education, 35). 5BIO 158 5 In the meantime, brick was being laid on brick in Battle Creek, and the Sanitarium edifice was rising--an edifice that church leaders were soon to discover would cost between two and three times the amount estimated. What is more, not all the promises for financial help made when the institution was destroyed by fire were kept. Some of the pledges made by the businessmen and citizens of Battle Creek were never honored. The anticipated income from the sale of The Living Temple, Dr. Kellogg's gift book, did not materialize, for church leaders found it permeated with pantheistic, philosophies. There is no indication that the pledge made by the Sanitarium Board or the General Conference Committee that no further debt would be incurred in the rebuilding of the Sanitarium was kept or even remembered. 5BIO 159 1 On August 14 a communication from Ellen White, addressed to the General Conference Committee and the Medical Missionary Board, was placed in the mail. The opening paragraph carried these words: 5BIO 159 2 I was shown that the Sanitarium there was deteriorating for the want of men of capability and consecration to carry it forward in pure, upward lines, in accordance with Bible principles. Very clearly it has been presented to me that it would be in God's order for the work of the Battle Creek Sanitarium to be divided, and plants made in many other places, in the cities that are in need of sanitariums.... 5BIO 159 3 I am instructed to say that our people must not be drawn upon for means to erect an immense sanitarium in Battle Creek; the money that would be used in the erection of that one mammoth building should be used in making plants in many places. We must not draw all we can from our people for the establishment of a great sanitarium in one place, to the neglect of other places, which are unworked for the want of means. 5BIO 159 4 It is not the Lord's will for His people to erect a mammoth sanitarium in Battle Creek or in any other place. In many places in America, sanitariums are to be established. These sanitariums are not to be large establishments, but are to be of sufficient size to enable the work to be carried forward successfully.--Letter 128, 1902. Denominational Or Undenominational? 5BIO 159 5 Another deep concern on the part of Ellen White was regarding the position that Dr. Kellogg was taking and advocating, that the Battle Creek Sanitarium was undenominational. This was being heard more and more frequently. Its seeds went back for almost ten years, when Kellogg began to envision the medical work being done by Seventh-day Adventists as a great Christian benevolent work, not particularly denominational in its character. In 1893 the Seventh-day Adventist Medical Missionary and Benevolent Association had been formed to succeed the earlier Health and Temperance Association. But in 1896 the name had been changed, dropping out the words "Seventh-day Adventist" and adding the word "International" (The Story of Our Health Message, 293). 5BIO 160 1 Writing in 1898, Dr. Kellogg declared of this organization that it was developed to "'carry forward medical and philanthropic work independent of any sectarian or denominational control, in home and foreign lands'" (Medical Missionary, January, 1898; quoted in Ibid., 293). (Italics supplied.) 5BIO 160 2 The following year at a convention of the association it was declared the delegates were "'here as Christians, and not as Seventh-day Adventists.'" Nor were they there "'for the purpose of presenting anything that is peculiarly Seventh-day Adventist in doctrine.'" In other words, it was defined as "'simply the undenominational side of the work which Seventh-day Adventists have to do in the world.'"--Medical Missionary Conference Bulletin, May, 1899, Extra (quoted in Ibid., 293). 5BIO 160 3 This growing number of declarations on the part of Dr. Kellogg and his close associates provided sound basis for alarm, and of this Ellen White also spoke in midsummer, 1902: 5BIO 160 4 It has been stated that the Battle Creek Sanitarium is not denominational. But if ever an institution was established to be denominational in every sense of the word, this sanitarium was. 5BIO 160 5 Why are sanitariums established if it is not that they may be the right hand of the gospel in calling the attention of men and women to the truth that we are living amid the perils of the last days? And yet, in one sense, it is true that the Battle Creek Sanitarium is undenominational, in that it receives as patients people of all classes and all denominations.--Letter 128, 1902 (The Story of Our Health Message, 298). 5BIO 160 6 And she pointed out: We are not to take pains to declare that the Battle Creek Sanitarium is not a Seventh-day Adventist institution; for this it certainly is. As a Seventh-day Adventist institution it was established to represent the various features of gospel missionary work, thus to prepare the way for the coming of the Lord.-- Ibid. 5BIO 161 1 She was distressed, too, when Dr. Kellogg did not abide by the absolute truth in certain statements he made. She sent a confidential warning to Elder Daniells on September 5: 5BIO 161 2 Do not let him beguile you by his statements. Some may be true; some are not true. He may suppose that all his assertions are true; but you should neither think that they are, nor encourage him to believe that he is right. I know that he is not in harmony with the Lord. Do not sanction his effort to gather from every source all the means possible for his line of the work; for God does not favor so great an outlay of means as is now being made in Battle Creek.--Letter 138, 1902. 5BIO 161 3 In a council meeting held at her home on October 19, 1902, attended by Elder Daniells and some others, she again made reference to her deep concern for the doctor. Tying in with her work first, she said: 5BIO 161 4 I am writing on the life of Solomon. And I wish to write more on the case that I have so many times brought before Dr. Kellogg as illustrative of his own dangers--the case of Nebuchadnezzar. Over and over again I have warned the doctor not to follow the course of this king, who said, "Is not this great Babylon, that I have built ... by the might of my power, and for the honor of my majesty?" Dr. Kellogg is now pursuing a similar course in Battle Creek.-- Manuscript 123, 1902. 5BIO 161 5 Then she added an interesting comment: I am told that he made the remark that he was glad that the old sanitarium buildings burned down. Brethren, those buildings burned down as a reproof to him, but instead of taking it thus, he has given place to self-exaltation.-- Manuscript 123, 1902. 5BIO 161 6 In a rather interesting sidelight, she had discovered that in order to reduce the expenses of the institution and to gather the funds with which to finance the new plant, Dr. Kellogg had used strong persuasive powers to encourage the young people in training and the nurses working at the institution to either work free, or, if they did receive wages, to accept an amount "so small that it is nearly all used in paying for board, room rent, and incidental expenses"' (Manuscript 123, 1902). This was rather characteristic and showed up in contracts she would later mention, between the Medical Association and young people in training. She emphatically declared that "this is not right in the sight of God" (Manuscript 123, 1902). She emphasized the individual stewardship of the wage earner. 5BIO 162 1 Through the early months of 1903 the work of building the Sanitarium continued. There were 296 patient rooms in the new edifice. Costs soared far above the estimates, adding financial problem on financial problem. The Medical Missionary for June, 1903, presented "Facts From the New Building": 5BIO 162 2 In the structure of the new main building there were used 4,101,000 bricks, 7,400 bbls. of lime, 15,000 bbls. of cement, and 700 tons of iron and steel. There are 16,250 feet of steam pipes, 14,000 feet of water pipes, and 14 1/2 miles of waste pipes. There are 22 1/2 acres of plastering, and 25,500 loads of sand and gravel were used. Over 4,000 sacks of marble chips were used in forming the seven acres of mosaic floor. There are 1,200 veneered doors, finished with American mahogany stain. The gymnasium has 82 windows. The building has 3,500 electric lights, 200 bath and treatment rooms, 132 full bathtubs, and 400 telephones. Dedication of the New Building 5BIO 162 3 The institution was dedicated in a three-day service running from Sabbath morning, May 30, to Monday night, June 1, with meetings being held in the Tabernacle and on the grounds of the Sanitarium. The Sabbath-morning service was one of dedication on the part of the workers to this important phase of the Lord's work (The Review and Herald, June 9, 1903). 5BIO 162 4 In this dedication Ellen White could heartily agree. The Battle Creek Sanitarium was the Lord's institution. Even though some phases of counsel given concerning its work had been brushed aside, it was still the Lord's institution. A few weeks before the dedication service Ellen White, speaking at the General Conference session of 1903, made this statement: 5BIO 163 1 Let me say that God does not design that the Sanitarium that has been erected in Battle Creek shall be in vain. Now that the building has been put up, He wants His people to understand this. He wants this institution to be placed on vantage ground.... We are now to make another effort to place our institutions on solid ground. Let no one say, because there is a debt on the sanitarium in Battle Creek, "We will have nothing more to do in helping to build up that institution." The people of God must build that institution up, in the name of the Lord. It is to be placed where its work can be carried on intelligently.-- The General Conference Bulletin, 1903, 58, 67. 5BIO 163 2 She urged that one man was not to stand alone at the head of the institution. It was God's will that His servants should stand united in carrying the work forward in a balanced way. 5BIO 163 3 Just how the Sanitarium could be placed on vantage ground she declared she did not know nor could she tell the congregation. "But," she said, "I know that just as soon as the Holy Spirit shall come upon hearts, there will be unity in voice and understanding; and wisdom will be given us."-- The General Conference Bulletin, 1903, 58, 67. 5BIO 163 4 Ellen White arranged for a complete set of her books to be furnished to the Sanitarium as her gift (Letter 96, 1903). These were for the patients' library and were to be in the "best binding." ------------------------Chapter 12--A Perplexing and Difficult Year 5BIO 164 1 By late April, 1902, Ellen White was quite well recovered from her illness that overtook her in connection with the emergency trip to New York and Nashville. She was now able to throw herself more fully into the work of writing. Among the communications from her pen in April were testimonies to two leading men in the Sanitarium church not far from her home. These were testimonies of reproof for harsh dealing with each other and with their brethren. 5BIO 164 2 One of her secretaries put the communications in the mail on Thursday, April 3. On Sabbath, April 5, a communion service was held. The two men who had received the testimonies rose in the quarterly meeting and made "good, hearty confessions" (19 WCW p. 73). The congregation witnessed the evidences of the work of the Holy Spirit on the hearts of these two leading church members, knowing they had received messages of reproof and rebuke. This brought a very tender spirit into the meeting and rejoicing in the hearts of all. Pacific Press Matters 5BIO 164 3 The Pacific Press constituency meeting, held on April 28 and 29, demonstrated again the influence of messages borne by Ellen White. The press was then located in Oakland. It was doing a great deal of commercial work, which was a growing source of concern and perplexity. While in the earlier years it had been necessary to accept commercial work to keep the equipment and the men needed for the production of literature for the church profitably employed, as the work of the church grew, the commercial work became less vital. At times it proved to be detrimental. 5BIO 165 1 Elder A. T. Jones, president of the California Conference and member of the board, held a series of meetings with the workers of the Pacific Press. God blessed his earnest work. The feeling was growing that some changes in policies and general plans should be made at the publishing house. With this there developed a feeling that implicated the manager, C. H. Jones, as the scapegoat, that he was the man mostly responsible for the commercial work and for the problems that it brought. A tide of criticism enveloped the employees. 5BIO 165 2 As the time neared for the constituency meeting, at which a board would be chosen and officers selected to manage the Pacific Press, C. H. Jones wrote a lengthy letter to Ellen White. First he urged her to attend the constituency meeting. He invited her and those who would be with her to stay at his home as guests during this meeting, as they had done in the past. And then he turned to some of the problems that would be discussed at this constituency meeting. 5BIO 165 3 Should they attempt to dispose of the commercial work? He argued that it had been valuable in (a) educating and training workers; (b) filling in during dull times; and (c) providing substantial financial aid. But conditions were quite changed now and possibly they could part with this. 5BIO 165 4 There was the threat of the labor unions, a threat that would recede if they were to withdraw from commercial printing. The capital investment amounted to $300,000, and they were paying interest on a debt of $200,000. About half the investment and half the time of the employees was devoted to the commercial work. 5BIO 165 5 Then there was the question of whether, if the commercial work were discontinued and the overall program of the plant greatly reduced, it would be wise to sell the plant in Oakland and move to a retired area more conducive to the welfare of the employees, establishing a plant of moderate size dedicated entirely to denominational work. 5BIO 165 6 On the closing page of his nine-page letter to Ellen White, Jones bluntly stated that he did not expect to accept any responsibility in connection with the Pacific Press for the coming year. The situation, he felt, was such that he should retire to other work, perhaps assisting his son, a physician in Santa Barbara. For thirty-one years he had been connected with denominational publishing work--eight with the Review and Herald and twenty-three with the Pacific Press. He declared: 5BIO 166 1 My life has been put into this institution. I have had no separate interest, but my whole time and attention has been given to building up the Pacific Press.--C. H. Jones to EGW, April 16, 1902. 5BIO 166 2 He recognized that he had made mistakes, and he expressed his feeling of regret as he contemplated severing his connection with the institution, even though he thought that this was the best move. He invited any counsel that Ellen White might have for him. 5BIO 166 3 Clearly, Jones's intentions were serious and determined. Then God spoke. "The Lord," Ellen White declared, "gave me a most unexpected testimony to all, especially to C. H. Jones."--Letter 260, 1902. 5BIO 166 4 On Wednesday, April 23, she wrote: Dear Brother and Sister C. H. Jones, 5BIO 166 5 I have words from the Lord for you. 5BIO 166 6 Recently I read a very important letter from Brother Jones. That night I was instructed of the Lord by object lessons and explanations that made a deep impression on me. I do not now purpose relating all that was presented to me; but there are some things that I must relate. 5BIO 166 7 We seemed to be assembled in council with a number interested in the working of the Pacific Press. Some things were said with regard to the past management of the institution. The statement was made that the results of this management were not altogether satisfactory. Papers were read. Many perplexing problems were introduced. There seemed to be so many questions to consider that little headway was made, and no light from God seemed to be shining in. 5BIO 166 8 One of the questions under consideration was, "Should Brother C. H. Jones resign, who will occupy the position that he has occupied in the institution since he was a young man?" 5BIO 167 1 One who has often been present in our councils now stepped forward, and looking with intense interest and sympathy upon Brother Jones, stepped to his side, and speaking to the brethren, said, "Should your brother leave the office now, he would wrong himself and do a wrong to others and to the work."-- Letter 65, 1902. 5BIO 167 2 She described how her instructor put His hand on Brother Jones's shoulder and addressed him: 5BIO 167 3 "Take up the work anew, and"--turning to the others present--"learn of Jesus His meekness, His lowliness. Empty the mind of unkind criticism, and fill it with the determination to cherish the faith that works by love and purifies the soul.... 5BIO 167 4 In this institution a large number of hands are employed to do commercial work. God does not require the doing of this work. Light has been given you in regard to this matter. "How long halt ye between two opinions?" ... The time and talents of the workers should be devoted to the publication of the truth.-- Letter 65, 1902 5BIO 167 5 Two days later Ellen White penned a message addressed to "My brethren in Positions of Responsibility in the Pacific Press." She came directly and bluntly to the point, opening the letter with: 5BIO 167 6 The case of Brother C. H. Jones has been presented to me. Should he resign his position to take up some other line of work? If the Lord should say, "This is My will," it would be right for Brother Jones to do this.... When the Lord selects a man who in His sight is the proper man for this place, it will be right for Brother Jones to sever his connection with the Pacific Press. But at present the Lord does not accept his resignation.--Letter 67, 1902. 5BIO 167 7 Ellen White spoke at the Sanitarium church on Sabbath, April 26, and then on Sunday made the journey to Oakland and to the C. H. Jones home, where she was to stay as a guest. The constituency meeting opened on Monday morning with a good representation present. On Monday afternoon Ellen White was the principal speaker. As the letter to C. H. Jones was read to the constituency, followed by the reading of the twenty-one-page testimony to the men in positions of responsibility in the Pacific Press, hearts were touched. In reporting the meeting, the Pacific Union Recorder states: 5BIO 168 1 The Spirit of the Lord came into the meeting, and many hearts were melted to tears. Following her remarks, there was a spirited social meeting, in which many confessions were made, and the entire audience manifested their desire to reconsecrate themselves to the service of the Lord by a rising vote.-- Pacific Union Recorder, May 22, 1902. 5BIO 168 2 What a contrast from the ordinary corporation constituency meeting! Among the actions that were taken were these: 5BIO 168 3 "That we instruct the incoming board of directors to make a continuous effort to reduce commercial work and develop the publication of religious, educational, and health literature. Also, that we recommend that the incoming board of directors dispose of the plant as a whole, or in part, as Providence may open the way. 5BIO 168 4 "We also recommend that, in case the plant is sold a smaller plant be established in some rural district convenient for our denominational work, for the training and education of missionaries."-- Pacific Union Recorder, May 22, 1902. 5BIO 168 5 A board of seven was chosen, and C. H. Jones was whole-heartedly and unanimously returned to his position as manager--a position he was to hold for another thirty-one years. W. C. White, a deeply interested observer reporting the meeting wrote of the perplexing situation and then said: 5BIO 168 6 But God, in His mercy, sent us a message just before the annual meeting, calling upon Brother Jones to stand bravely in his position, working for the necessary reforms and calling upon his associates to stand by him, sharing the burden. (19 WCW, p. 275) Problems in the South 5BIO 168 7 The work in the Southern States was very close to the heart of Ellen White, first because of the very great need and because the church had neglected the work for so long, and second because her own son was deeply involved in successfully opening up the work of the church among the blacks and in establishing schools and churches and finally the publishing house in Nashville. But there were elements that served as a fuse to what was to become an explosive situation. 5BIO 169 1 Neither Edson White nor W. O. Palmer, who went with him into the South, was known for his financial acumen. With hearts dedicated to God, the Lord greatly blessed their labors in preaching and writing and teaching. A strong, growing work was established. 5BIO 169 2 Edson's brother William was staid, cautious, careful, and carried the confidence of church leaders. In fact, through many years he served as a counselor to church leaders. It was not quite so with Edson. He was impulsive and sometimes unsuccessful in business ventures, launched with borrowed money. This gave rise to questions about the work he represented. Money to carry on was scarce. 5BIO 169 3 The newly organized Southern Union Conference represented only a limited membership. With the newly organized publishing house using secondhand equipment that was badly worn, and in buildings that were heavily mortgaged, it was a tenuous situation. Under these circumstances, the Southern Union sent its president, George I. Butler, and the treasurer of the publishing house, W. O. Palmer, to California to interview Ellen White and gain counsel as to the course that should be pursued. 5BIO 169 4 The two men arrived at Elmshaven on Friday noon, May 16. They were given a hearty welcome. Ellen White had worked very closely with Elder Butler down through the years. Will Palmer was a son of the Palmers who had helped in early days to establish the publishing work in Battle Creek. 5BIO 169 5 When the brethren, early in the new week, spread before Sister White and the staff at the office at Elmshaven their problems and the reasons for their coming, they were delighted to find that during the past few months she had already written much on the work in the South that answered their questions. As they looked over these materials, they found that the Lord had instructed her to appeal to the churches throughout America to assist in establishing the work in the Southern States on a firm basis. The needs, which were great, were to be made known to church members throughout the land, and an opportunity was to be given to them to help. The brethren found in this counsel that which brought courage to their hearts, and after several interviews in which the work was reviewed and counsel given, they felt that their mission had been accomplished. 5BIO 170 1 Will Palmer returned to Nashville. Elder Butler lingered a bit on the West Coast, speaking Sabbath morning in the Sanitarium church. This was followed by a meeting Sunday night in which he made an appeal for the work in the South and $500 was pledged. This gave Butler the courage to go to other churches--Healdsburg, San Francisco, Oakland, and Fresno. Eighteen hundred dollars was raised to assist the Southern Publishing Association. 5BIO 170 2 W. C. White, shortly after the visit, wrote of the surprise and amazement that came to the visitors and to the Elmshaven office staff in that "they found that before their arrival, their questions had been anticipated, and that Mother had already written many things which they can now use to excellent advantage for the advancement of the work in the Southern field."-- Ibid., 371. Things at Elmshaven 5BIO 170 3 A description of the various activities at Elmshaven on Tuesday evening, May 20, was given by W. C. White: 5BIO 170 4 Maggie [Hare] is writing for Sara. Mother is very weary today, and cannot write much for the Australian mail, so Sara is writing some letters by Mother's direction. Sister Peck has just left the office, and gone to her little cottage about fifty yards from Mother's house. Sister Davis is in her east room in this office building, hard at work preparing book manuscript. Brother Crisler and I are in the southwest chamber of the office, writing to you. At the house, about twenty yards south of the office, all is quiet. Mother has just gone to rest, after a hard day's work of writing to our people in the South. About an hour ago, Brother and Sister James, Mrs. Nelson (Mother's cook), Maggie, Brother Crisler, myself, and Elder George I. Butler were all picking cherries from a big tree close to the office.-- Ibid., 272, 273. 5BIO 170 5 William White then turned to his own home situation and wrote concerning his two older daughters, who had to find some means of earning money during the summer. Money was very scarce and each had to do his part. So W. C. White said: 5BIO 171 1 Ella and Mabel [20 and 16 years old, respectively] have been preparing for a journey of thirty miles southeast into a large fruit district, where they expect to find employment picking and packing fruit. Ella, with the help of Anna Rasmussen, has been mending an old tent in which the girls will lodge, while Mabel has been packing up provisions, and cooking. My wife has been preparing to take the boys and go with me and Elder Butler to Healdsburg tomorrow.-- Ibid., 273. 5BIO 171 2 And on Thursday, W. C. White reported: When I came over this morning, I found Mother picking strawberries, and although she is quite weary from the extra work of the last few days, she seems very cheerful.-- Ibid., 301. 5BIO 171 3 Ellen White was very fond of strawberries. In 1867 and 1868, when their home was in Greenville, Michigan, and her husband, James, was recovering from his stroke of paralysis, they had grown many strawberries. She was pleased to find that the little patch at Elmshaven "bore wonderfully." The fruit was good. It was large, and she noted "some of the berries measuring three and a half inches around, and one four inches" (Letter 116, 1902). 5BIO 171 4 It was camp meeting time, and while she would not attend many this year, she did feel that she should attend the California meeting, which was scheduled nearby at Petaluma, to be held June 5 to 15. On such occasions she did not drop her office work, but took her staff with her. The work would continue from day to day, slowed up somewhat of course by the camp meeting program, but not too seriously interrupted. Trunks were packed, typewriters were prepared for shipping, and the materials were sent over to Petaluma in advance. She felt the hand of the Lord had been with them in making arrangements for a home during the camp meeting. 5BIO 171 5 On Thursday the party set out with horse and carriage from St. Helena for the fifty-mile drive. Fruit was hanging heavily on the trees in the orchards they passed. The vines gave good promise of a bountiful yield of grapes. Mustard was knee-deep in the orchards and vineyards that had not yet been plowed. Clusters of poppies bloomed along the road. They passed some eucalyptus trees in the Petaluma area, which reminded Ellen White of Australia. 5BIO 172 1 She described the home they rented as "a large two-story house, in a quiet neighborhood, within about five minutes' walk of the campground." It was an eight-room house with a bathroom. It was equipped with a stable and a paddock for the horses, and the rent was $7 for the ten days. She remarked, "Never before in all my travels have I, when away from home, been so favorably situated either for working or for resting as I was in this house in Petaluma."-- Ibid. 5BIO 172 2 The weather during the camp meeting was excellent. Mrs. White slept well. Each day she spent some time on the campground, and she spoke seven times. Each day she went for a short drive in the carriage. Each day she spent time with her writing. She and her staff were preparing for the annual meeting of the California Medical Missionary and Benevolent Association to be held at the St. Helena Sanitarium immediately on their return from Petaluma. The Important Medical Meeting 5BIO 172 3 She returned to St. Helena on Monday, June 16, taking most of the day for the trip by carriage. She was present when the medical missionary council opened at the Sanitarium Wednesday noon. During this opening meeting she informed the delegates that she would be pleased to talk with them for an hour each morning, and they quickly arranged for an early-morning session from six to eight each day. 5BIO 172 4 Her heart was burdened with many things--the control of the church's medical institutions; the worldly policies that were coming into the management of many church institutions; the legal restrictions that limited the use of the profits of the Battle Creek Sanitarium to use in the State of Michigan when there were dire needs in other parts of the world; and the health-food business. As she dealt with some of these topics, she read from manuscripts prepared especially for this convention. She stressed the distinctive nature of the denomination's medical work as she urged that "conformity to the world is causing many of our people to lose their bearings.... Worldly policy has been coming into the management of many of our institutions."--Manuscript 96, 1902. At this four-day meeting long-range plans were laid that called 5BIO 172 5 for the establishment of the Pacific Union Medical Missionary and Benevolent Association. This meant that there would be on the Pacific Coast a strong medical organization under denominational control. The medical interests in the West would not be a part of the Battle Creek-controlled International Medical Missionary and Benevolent Association. The constituency of the new association sensed the impact of what they were doing. They stated that: "In view of the importance of the steps about to be taken, careful study should be given to the questions involved, as not only affecting the interests of the entire Pacific Coast, but of the denominational work throughout the world."--Pacific Union Recorder, August 14, 1902.(Italics supplied.) 5BIO 173 1 One feature of the long-range plans was that "medical missionary enterprises that may be started ... shall be upon the basis that the financial and managing responsibility shall rest upon a local constituency or board."-- Ibid. The way was being paved for very important decisions to be made by the General Conference Committee at a meeting to be held in November, and the General Conference session the following spring. 5BIO 173 2 Ellen White was pleased that Judge Arthur attended the meetings (Manuscript 33, 1906). He was connected with the Battle Creek Sanitarium staff in legal lines. 5BIO 173 3 The meetings closed Sunday noon; the next day found Judge Arthur and his wife at Elmshaven, guests of Ellen White. They stayed through the week. During this time she learned from him about the buildings in Chicago that she had seen in vision while in Australia, buildings for which plans had been drawn but which Dr. Kellogg had denied existed or were planned for (Manuscript 33, 1906). 5BIO 173 4 Both Ellen White and Willie were sorry when the visit came to a close, and they realized that pressing literary tasks had deprived them of spending more time with the Arthurs. Work Through The Summer 5BIO 173 5 Much of the summer was devoted to her book work and to correspondence with many in the field. She watched with deep interest the turn Dr. Kellogg was taking in the light of the strong position of the denomination in relation to the ownership and control of church medical institutions. This led to an explanation concerning certain of the testimonies dealing with critical situations, copies of which carried the word "Amplified" stamped on them. Elder Prescott had asked what this meant. In her letter to him written July 10, 1902, she wrote: 5BIO 174 1 In a letter to W. C. White, you speak of the amplifications in testimonies recently sent you. I suppose that the question you asked regarding this matter was not so much for your own sake as that you might have a statement with which to meet the questions of others. 5BIO 174 2 I had a large amount of matter written regarding the dangers of some, and especially regarding the work of Dr. Kellogg. But I supposed that after the experience at the last General Conference, this matter would not be needed. Soon after the new year, many things were presented to me that I knew must sometime be brought before the managers of the Battle Creek Sanitarium. Because of the presentation of these matters, I felt that the time had come for some of the testimonies in my diaries to be written out. I made a selection, and had some of the matters copied.... I thought that it would not be best to present every particular now, because the temptation might come to take exception to the wording, and thus the testimony failed of achieving the object for which God sent it.-- Letter 99, 1902. 5BIO 174 3 And then she explained: On reading the matter that was prepared, I saw that I should have to say something more definite, and I made many additions with my pen. This was my last reading of the matter, and some copies had already been sent out. Therefore the word "amplified" was placed on the copies to which I made additions in my last reading.-- Ibid. 5BIO 174 4 Interestingly she added: And all is not yet spoken. As matters are presented to me, I dare not even now tell all the truth given. There are many things that I forbear tracing on paper. There are many things I feel I must leave unsaid until I can speak them before the whole congregation.-- Letter 99, 1902. 5BIO 174 5 On a Sunday in mid-July, feeling the need for a change, she spent the day in an excursion to find cherries, accompanied by Sara McEnterfer and Iram James. Standing in the wagon, she picked eight quarts, largely for canning. She rejoiced in the progress in building her writing room over the kitchen and reported that she was "enjoying much better health" than she "ever enjoyed in the past" (Manuscript 138, 1902). 5BIO 175 1 The fruit crop in northern California that summer was abundant, and Ellen White got some of her exercise picking peaches, plums, and apples. 5BIO 175 2 From time to time during the summer she spoke Sabbath mornings in the Sanitarium chapel. The first Sabbath and Sunday in August she enjoyed attending a Sabbath school convention held four miles from her home in a secluded spot just off the main road to Calistoga. The Sanitarium, St. Helena, and Calistoga churches came together there for the services, and she spoke several times. ------------------------Chapter 13--Getting On With the Book Work 5BIO 176 1 Testimony No. 34, known now as Testimonies for the Church, volume 6, published early in 1901, presented counsels written in Australia. During the nine years she spent there, Ellen White helped to pioneer newly opened fields with the thrust in evangelistic outreach, augmented particularly by evangelistic camp meetings; in church-oriented educational work resulting in the establishment of the Avondale school at Cooranbong; in the medical work represented in treatment rooms and sanitariums; and in church buildings to meet the needs of a growing church and to give stability to the cause. 5BIO 176 2 Many of the testimonies of instruction and counsel penned during this period, while universal in their application, quite naturally relate to these lines of church activity and are strongly represented in the five hundred pages of volume 6. 5BIO 176 3 But with Ellen White back in the United States, another Testimony volume seemed to be needed. The situations that were met in rapid succession during her first two years back in America led to a great deal of writing. She traveled through the South to attend the General Conference session in Battle Creek, which brought her into close touch with the work among the blacks. The 1901 session with its sweeping reorganization brought many administrative matters to her attention. The trip to New York City brought her into close contact with the evangelistic challenge of that great city and other cities of America. 5BIO 176 4 There was the accelerated interest in opening new sanitariums and establishing food factories and vegetarian restaurants. There were the operational problems of two longstanding publishing houses and the establishment of a third in Nashville; the Battle Creek Sanitarium fire and its important lessons; and not least, the many contacts with newly opened colleges and medical institutions as she crossed and recrossed the continent. As noted earlier, she found that "at every place" she "visited there was writing that must be done for that place."--Letter 213, 1901. Testimonies for the Church, Volume 7 5BIO 177 1 While Ellen White was on the precarious winter trip to New York just at the close of 1901, Marian Davis was busy at Elmshaven drawing materials together for consideration for the proposed new Testimony volume. In a brief note to her, W. C. White, in the East, wrote on December 20: 5BIO 177 2 I am much pleased with the work you are doing on Testimony No. 35, and I can only say, go forward with good courage. Give the matter room to be well and clearly presented. 5BIO 177 3 There is a movement on foot for the establishment of many more sanitariums; this will make it important for us to bring out in the next Testimony very fully what Mother has written on the erection and management of sanitariums.--18 WCW, p. 174. 5BIO 177 4 Quietly through the next few months the work progressed. Writing to Dr. and Mrs. Kress in late April, Ellen White reported: 5BIO 177 5 At times my brain is so intensely active that it seems impossible for me to write the ideas as fast as they come to me.... I have four workers at work for me, besides my son.... I have much to place in their hands.--Letter 68, 1902. 5BIO 177 6 As the work progressed on Testimony No. 35, articles on soul winning--the theme ever uppermost in Ellen White's mind--took the lead. There were appeals for lay families to move to new territories and, as they engaged in making a livelihood, let their light shine. There were the needs of the great cities; the church should delay no longer in its thrust in a strong work in soul-winning activity. Articles on family worship and married life needed to be written. 5BIO 177 7 The manuscript for the section on sanitarium work encompassed the whole world field in its appeals and included instruction on starting medical institutions, their location, and their operation. It also came to grips with a declining of the spiritual experience of personnel in the church's older medical institutions. 5BIO 178 1 With health-food manufacturing burgeoning and with the starting and operation of vegetarian restaurants, a section of the new book was appropriately given to this rapidly developing phase of the work. 5BIO 178 2 Problems in the publishing institutions abounded, and there was need for counsels dealing with situations from "the object of our publications" to "commercial work," with the devastating effects of some of the demoralizing literature published; from the making of translations to "avoiding debt" and the threat of consolidation. 5BIO 178 3 Volume 7 of the Testimonies was to bring to the attention of all believers the importance of the much-neglected work--the work for blacks--in the Southern part of the United States. In a series of five articles published in the Review and Herald late in 1895, Ellen White had made an earnest appeal for a strong work in the South. Now having traveled through Louisiana, Mississippi, and Tennessee in 1901, and visiting Tennessee again in early 1902, she devoted a section to the Southern field in which she brought to the church the fact that "the proclamation that freed the slaves in the Southern States opened doors through which Christian workers should have entered to tell the story of the love of God."--Testimonies for the Church 7:222. She called for "a hundred workers where now there is but one" (Ibid., 7:224). 5BIO 178 4 The closing section of the manuscript presented many lines of practical counsel to workers of the church in various capacities, and closed with an appeal for a "workers' fund," which materialized in 1911 as the "sustentation fund." Through August and early September intensive work was done on the manuscripts, not only for volume seven, but also for Education. Ellen White informed her friends that they had not been forgotten, but she was just too busy to correspond with them (Letters 133 and 141, 1902). W. C. White told of spending ten days reading manuscripts and selecting matter for Testimony No. 35. He was to leave with his mother on September 8 to attend the Los Angeles camp meeting, and he spoke of their desire "to get this work so far along that one person remaining" at Elmshaven could "see it through the press" (20 WCW, p. 390). 5BIO 179 1 She was delighted to see Willie working so hard on her books, and she wrote to Elder Daniells on September 5: 5BIO 179 2 For the first time since returning to this country, Willie has taken hold of my book work in earnest. All our helpers are doing excellent work in this line. The preparation of the book Education and Testimony for the Church No. 35 has held me close at home for several weeks.--Letter 138, 1902. 5BIO 179 3 In mid-December Testimonies for the Church, volume 7, came from the press, and W. C. White, when he received a copy in Battle Creek, commented: 5BIO 179 4 It is indeed a fine book. The matter is precious. Its arrangement is good, the paper and printing are fair, and the binding is excellent. I'm sure our people will be glad to get it, and that it will be studied very diligently.--WCW to C. C. Crisler, Maggie Hare, and M. A. Davis, December 17, 1902.--20 WCW, p. 605. The Book Education 5BIO 179 5 Christian education reached a high point of interest and activity among Seventh-day Adventists in the late 1890s and the early 1900s. For twenty or twenty-five years the church had been operating colleges. But except for elementary schools in connection with these institutions of higher learning, little or nothing had been done for small children by way of "church schools" till just before the turn of the century. 5BIO 179 6 Ellen G. White counsels on education were published in 1893 by the International Tract Society in Battle Creek in the form of a 255-page book titled Christian Education. Its messages of instruction were eagerly read and began to influence the membership. Four years later Special Testimonies on Education in its 240 small pages added emphasis to the subject. With Ellen White calling the church to action and with instruction on the conduct of schools available, Seventh-day Adventists began to act. 5BIO 179 7 At Battle Creek College in 1896 and 1897, where G. W. Caviness served as president and Frederick Griggs headed a twelve-grade preparatory school, dedicated instructors developed a normal school for the training of elementary teachers. (See A. W. Spalding, Origin and History, vol. 2, p. 361.) The next year, with E. A. Sutherland serving as college president, several church schools were opened here and there in Michigan. The church school movement spread rapidly. All this intensified the interest of Seventh-day Adventists in Christian education and made the preparation of an Ellen G. White book on the subject particularly timely. 5BIO 180 1 Work on the book Education was begun in Australia by Ellen White and Sarah Peck. Considerable appropriate material was drawn from the two books just mentioned and from other sources such as her Review, Signs, and Youth's Instructor articles. Her addresses on education and letters of counsel to educators added more. Then Ellen White wrote new material to fill in where needed. Writing on April 11, 1900, while still in Australia, she reported: 5BIO 180 2 I have been reading some chapters of the book on education. Sister Peck has been gathering this matter from a mass of my writings, carefully selecting precious bits here and there, and placing them together in harmonious order. I have read three chapters this morning and I think the arrangement is excellent. 5BIO 180 3 I want all our teachers and students to have this book as soon as they possibly can. I can hardly await the process of publication. I want the principles contained in this book to go everywhere. We must take a higher stand on education.--Letter 58, 1900. 5BIO 180 4 Her return to the United States from Australia later in 1900 and the travels and labors in the field in 1901 greatly delayed the work on the proposed book, but the summer of 1902 gave some time for work on it, as well as Testimonies, volume 7. 5BIO 180 5 As Ellen White and those who worked with her were eager that books intended for both the church and the world should be most effective in their mission, it was not unusual for them to submit the manuscripts while in preparation to one or more qualified readers who could give counsel. Writing on July 19, 1902, to Mrs. Druillard, Ellen White mentioned her work on Education and reported: 5BIO 180 6 I have carefully read all this matter. I feared that my eyes would not be strong enough to finish reading it, but I cried unto the Lord in prayer, and He heard me.--Letter 116, 1902. 5BIO 181 1 And she asked this trusted worker and friend to read the manuscript and report. Here is her request: "I have had a copy of this book, in manuscript form, sent to you to read. We are now waiting for you to return it, with your criticism."-- Ibid. 5BIO 181 2 Two weeks earlier W. C. White sent some sections to Professor Sutherland, now the president of Emmanuel Missionary College. He outlined what was expected in such readings: 5BIO 181 3 We have sent to you several sections of copy prepared for Mother's educational book, with the request that you shall read it carefully and critically. We request you to mark carefully any passage which may seem to be difficult to understand, which may seem to be incomplete, or which may in your judgment be out of place in this book. In fact, we request you to comment and criticize freely upon what you read.... 5BIO 181 4 You will notice that since you saw the manuscript last, a wider range has been taken. More of the plan of redemption has been worked in by drawing from Mother's published works, such as Patriarchs and Prophets, Great Controversy, Desire of Ages, Mount of Blessing, and Christ's Object Lessons. This has required much labor; but we hope that the book is sufficiently strengthened to compensate both for the labor and for the delay. Please tell me what you think about this.--20 WCW, pp. 53, 54. The Proposal of Independent Publications 5BIO 181 5 Associated with Sutherland at Berrien Springs was P. T. Magan. He had led out by General Conference appointment in the Christ's Object Lessons campaign in which this E. G. White book was widely sold by church members to aid in the reduction of debts on educational institutions. Being a very practical man, the thought struck him that if Education could be printed on the press of their emerging "Advocate Publishing Company" at Berrien Springs, it would help the college and provide a book that could be sold for less than if printed by the Review and Herald or the Pacific Press. Further, it could be handled in such a way as to yield the author some much-needed funds with which to carry on her work. 5BIO 182 1 On August 6, 1902, he wrote to W. C. White: Now, I want to talk to you a little while relative to the book Education. I know that the type will be set and plates made by the Pacific Press. I also know your great perplexity relative to the publication and sale of this book. This is the point upon which I am exceedingly desirous to write you.... 5BIO 182 2 I cannot help but feel that if our publishing work were broken up into smaller sections, each section pushing different lines of books, that we would have greater success; and that is why I am making a plea that [Emmanuel] Missionary College, and our little Advocate Publishing Company, as we call it, should have a chance to demonstrate what it can do on Mother's [Note: Among the younger workers were those who often referred respectfully and affectionately to Ellen G. White as "mother"] new book, Education.--P. T. Magan to WCW August 6, 1902. 5BIO 182 3 And then he put in some telling arguments: It is this way: In the past Brother Sutherland and some of the rest of us, as well as your mother, have written a few educational books. We find it impossible to get our old publishing houses to take hold of these books unless we give them everything that there is in it, and then they put the prices so high that there is difficulty in selling the books. After we have given them all the profits, and accepted mere pittances for royalties, we find that we have to work up the entire trade, or else the books are not sold at all.-- Ibid. 5BIO 182 4 Professor Magan then pointed out: Now, here at Berrien Springs we feel the most intense interest in the publication of educational books. We would like to build up a little educational book business--not for the money there is in it, but for the good that it will do. There must be immediately some small simple textbooks, for use in our church schools, and they must be gotten out at a price so that our poor people and poor children can have them.-- Ibid. 5BIO 182 5 It is not difficult to see that with the situation among the church's established publishers as it was at that time, involved as they were in the handling of commercial work and with a measure of indifference that could not be hidden (see Testimonies for the Church 7:161-163), such an appeal might have considerable weight. W. C. White presented the letter to his mother, and on August 29, both of them wrote to Professor Magan. 5BIO 183 1 The bid for independent publishing was attractive. A large distribution of a very precious book was promised. But God gave instruction to Ellen White on the point of independent publishing. In her response to Magan in dealing with the principles involved she referred several times to the light given to her in vision. She wrote from her home on August 29, 1902: Dear Brother Magan, 5BIO 183 2 I have read your letter in regard to the publication of my book on education. I respect all you say about this matter, and I was quite desirous of complying with your request, if on consideration it should be thought best. But light has come to me that it would not be wisdom to do this. Confusion would be brought in. Some things have been presented to me that I will try to present to you. 5BIO 183 3 There was in my mind a desire to present to the cause a couple of other books, to be used for its advancement, as Object Lessons has been used. In the night season I was instructed that the giving of the manuscript of Object Lessons was of the Lord, but that if other books were given to be handled in the same way, the arrangements made for their sale would bring in a train of influences that would hinder the work of handling the larger books.--Letter 137, 1902. 5BIO 183 4 She pointed out that all phases of the Lord's work must be taken into consideration if there were to be real success: 5BIO 183 5 Sometimes we get in a hurry, and by our plans bring confusion into the Lord's work. How many there are who work in their own strength, following their own lines, in order to accomplish that which they think should be accomplished. May the Lord take pity on our ignorance. May He help us to do nothing to hinder the work that He desires to have accomplished. 5BIO 184 1 The work of the Lord includes more than one line of service. The doing of it calls for many minds and for much wisdom, in order that each part may be carried forward successfully.-- Ibid. 5BIO 184 2 Referring to the church's literature evangelists and how carrying out Magan's proposition might affect their work, she wrote: 5BIO 184 3 There are many things to be done to advance the work of God. I have been instructed that the canvassing work is to be revived. Our smaller books, with our pamphlets and journals, can and should be used in connection with our larger books.-- Ibid. 5BIO 184 4 Ellen White had a high sense of honor, and on the point of justice and fairness, she added: 5BIO 184 5 Should I give the publication of the book on education into other hands than those who acted so liberally in publishing Object Lessons, I should not be dealing fairly. I wish to express my sincere gratitude to those who took part in the publication of this book, cooperating with me in carrying out the God-given plan for freeing our schools from debt. Let the good work continue.... 5BIO 184 6 We need to remember that the church militant is not the church triumphant. The difference between the kingdom of Christ and the kingdom of the world is to be carefully considered, else we shall draw threads of selfishness into the web that we are weaving. We need to remember that beside every soul there is an unseen, heavenly Watcher.-- Ibid. 5BIO 184 7 The manuscript for Education was submitted to the Pacific Press and has been a publication of that house from 1903 to the present. Ellen White especially led by God, refused to take steps that would bypass the divinely established organizational procedures that governed the publication and distribution of the literature of the church. Visit to Southern California 5BIO 184 8 In the second week of September, Ellen White, W. C., and their helpers traveled to Los Angeles for the camp meeting scheduled for September 12 to 21. The meeting was held at Boyle Heights, not far from the present location of the White Memorial Medical Center, and eight hundred people attended. While attending this meeting the White party enjoyed a new home that belonged to an Adventist family who moved onto the campgrounds, making it possible to turn over the whole house to Ellen White. Here they set up a temporary office. 5BIO 185 1 Early during the meeting she slipped away to see the newly acquired property for the San Fernando Academy. She visited again when school opened October 1, and spoke to the students and faculty. 5BIO 185 2 In connection with this trip south she was on the lookout for appropriate sites for sanitariums. To Elder Daniells she wrote, "Constantly the Lord is keeping southern California before me as a place where we must establish medical institutions."--Letter 138, 1902. On the way down, prospective property had been explored in Santa Barbara, and as she had opportunity during the camp meeting she went to Monrovia and Pasadena; the following week she looked at property just south of San Diego in the Paradise Valley. 5BIO 185 3 The journey back north took her through Fresno, where she stopped for the California Conference session. While there she urged the reelection of A. T. Jones, who had served one year as conference president. His rather erratic leadership had seriously undermined the chances of his continuing in office, but after talking with him she pleaded with the constituency to give him another opportunity, and this was done. The Fresno meeting was climaxed by a special service for some twenty workers who were bound for overseas service. A new day was dawning for Adventist missions. She addressed the group and then offered a dedicatory prayer. 5BIO 185 4 While in Fresno she was given a vision that she did not fully understand at the time but would come to understand following certain interviews held at Elmshaven later in October--and a stand on her part for which God reproved her. 5BIO 185 5 Before going to the southern California camp meeting, Ellen White had moved into her new writing room. It had been a bit trying to do her literary work nearby during all the hammering and sawing and construction work. But it was well worthwhile. This room extended across the complete east end of the home, over the kitchen and service porch. Even though it had been specified that old materials would be used as far as possible, the alterations with the painting, inside and outside, cost $1,000. But she felt she was justified in making this investment even though she thought she should defend it. She had to have working conditions that were conducive to efficiency and health. To an acquaintance she wrote: 5BIO 186 1 The building of this room took money. I held back for a year before consenting to have this room built; for I know how many places there were in which money was needed. But I saw that it was necessary, for the preservation of my life, that something be done. It would be wrong for me to shorten my life, for this would take me from the Lord's work.--Letter 165, 1902. 5BIO 186 2 There was a bright bay-window arrangement on the southeast corner, with windows opening in all four directions, but principally east and south. Artistic shingles set off the tower on the outside. The room was fitted with a fireplace on the east side and with cabinets along the west wall, where her manuscripts, books, and papers could be kept. From the window on the north end of the room, between the cabinets and the door to the steep, hidden stairway to the service porch, she could look up to the Sanitarium on the hill above, and at the nearby office building when it was built shortly thereafter. 5BIO 186 3 There were three features about this newly constructed writing room that especially pleased Ellen White: its roominess, its bay window with light and sunshine, and its fireplace. She was to spend a large part of her time here during the next twelve years, writing, writing. She would often come to the room at two or three o'clock in the morning, sometimes at midnight, sometimes earlier to start her day of writing. ------------------------Chapter 14--God Reproves His Messenger 5BIO 187 1 Soon after the month-long trip to southern California Ellen White passed through one of the most difficult and excruciating experiences of her life. It involved the developing work in the South, which as has been noted was very close to her heart. It involved her own son, James Edson White. In this experience the Lord in vision severely reproved His messenger. 5BIO 187 2 Prophets of God were far from automatons. Through many visions their minds were enlightened, sometimes in direct instruction, sometimes through symbols and figures. They were often carried ahead into the future, shown what will take place, and given a line of instruction that would give direction for that situation when the time came. Again, based upon the wealth of the visions given over a period of many years, prophets were often called upon to speak, basing their messages on principles, giving approval to certain proposals and procedures, and pointing out the perils and hazards of other proposals and procedures. This was true with the prophets in Bible times, and it was true in Ellen White's experience. 5BIO 187 3 She exercised great care in refraining from expressing her own viewpoints in matters relating to the development of the cause of God and in spiritual lines. Often she remained silent when matters were brought before her concerning which she had no foundation in the visions to provide an adequate answer. In a later year when a theological question was placed before her, she remarked, "'I have no light on the subject.... Please tell my brethren that I have nothing presented before me regarding the circumstances concerning which they write, and I can set before them only that which has been presented to me."' Quoted in a letter from C. C. Crisler to E. E. Andross, December 18, 1914. 5BIO 188 1 On the other hand, many times she was called upon to deal with matters so similar in nature to others that had been clearly revealed to her that she was able to speak promptly and with confidence. Thus at one time she wrote: "This matter has been brought before my mind in other cases."--Letter 16, 1893Selected Messages 2:63, 64). 5BIO 188 2 And so with careful consideration Ellen White gave words of counsel based firmly on principles set forth in many visions given to her through her lifetime. And it must be noted that the Lord did not intend to give special light for every particular case or situation. This was made clear to her in 1868: 5BIO 188 3 Since the warning and instruction given in testimony for individual cases applied with equal force to many others who had not been specially pointed out in this manner, it seemed to be my duty to publish the personal testimonies for the benefit of the church. In Testimony 15, speaking of the necessity for doing this, I said: "I know of no better way to present my views of general dangers and errors, and the duty of all who love God and keep His commandments, than by giving these testimonies. Perhaps there is no more direct and forcible way of presenting what the Lord has shown me."--Testimonies for the Church 5:658, 659. 5BIO 188 4 Or, stated succinctly: "In rebuking the wrongs of one, He designs to correct many."--Ibid., 5:659. 5BIO 188 5 It was in keeping with this principle that when the prophet Nathan came before David, and David proposed the building of a house for God, Nathan responded immediately, giving indication that for David to build the Lord a house would be in harmony with God's will. Should not the Lord have a house built for Him? Would not David be the logical man to lead out in this enterprise? But there were factors that at the moment Nathan did not take into account. God called Nathan's attention to this through a vision. It became Nathan's difficult duty to return to David and tell him that the counsel he had given was not right. A house should be built for God, but it should be built by another, one whose hands were not stained by blood. 5BIO 188 6 Rather than undermining confidence in the messages of God's prophets, a knowledge of such experiences gives us confidence that God has His hand on His work. Should the prophet for some reason err in his mission, the Lord steps in and makes the record straight. What made the experience of Ellen White, in October, 1902, particularly difficult was, first, it involved the work of her son Edson in the Southern States; second, she ever endeavored to keep her own personality and her own wishes and feelings out of her work. That month she was to express: 5BIO 189 1 My personality is not my own, and I have no right to use it for selfish purposes. I can stand before the throne of God and be perfectly clear at this point, for I have never used my personality selfishly. My husband used to tell me that I was more in danger of going to the other extreme.--Manuscript 123, 1902. Crisis in the South 5BIO 189 2 Here was the developing situation: James Edson White, after a reconversion in 1893, had unselfishly led out in the development of the work in the South, using the Morning Star, which he built, as a missionary boat. He prepared appropriate literature, such as Gospel Primer, to help finance the enterprise and to supply a teaching aid. With his new dedication and consecration, his labors were greatly blessed by God. As we have already mentioned, he weathered the opposition in the South as he worked for blacks and nobly pioneered in educational work among them. He led out in the formation of the Southern Missionary Society, an organization the General Conference recognized, to carry the burden of a developing work at a time when the church itself was largely underdeveloped in that area and for which finances were limited. 5BIO 189 3 But Edson White had one great weakness. He was not a financier. Again and again he had been warned and counseled by his father and his mother in his younger years. When he served as manager of the Pacific Press in the late 1870s, it came close to financial disaster. As he pioneered the work in the South he was especially warned by his mother of perils of his becoming involved in business ventures. He was a promoter, and to him every interest in which he was engaged gave promise of unfailing success. Others among his close associates did not share his optimism. But he dared to do what others would not attempt. In so doing he brought about a work that was effective in the winning of souls for the kingdom. 5BIO 190 1 A little printing press on the Morning Star made possible the issuance of literature to aid in the developing work. It was but logical that eventually a printing concern should be established at some permanent location in the South. Nashville gave promise of being a good location, so a building was secured and presses, paper cutters, and type were purchased. A dedicated staff launched into the work of a third publishing house in the United States. The overall scheme showed daring and optimism, but it had its weaknesses. 5BIO 190 2 God had opened up to Ellen White the need of publishing in the South, for the South, but also had indicated that its products should not be restricted to the South. At the General Conference of 1901 she spoke favorably of the steps taken. But under Edson White's unsteady financial hand, and with the use of worn-out equipment, losses mounted. And all this was taking place at a time when the attention of the denomination was being called to operating on a debt-free policy. In fact, this was a very strong point with Elder Daniells, the new church leader. He saw disaster ahead if the cause were to plunge into debt and stay there year after year, as it had in the late 1890s. 5BIO 190 3 Ellen White herself was deeply concerned about the mounting debt and urged that operations in all lines of denominational work be carried on a pay-as-you-go basis. She had counseled that debt should be shunned, and personal debt should be shunned as leprosy. As church leaders studied the worsening financial situation developing in Nashville, it seemed they must bring a halt to the losses. It seemed logical to take steps to reduce the newly established publishing concern to that of a book depository and the printing of only some tracts and materials that would be especially useful in the Southern States. From a purely business standpoint, this seemed sound, especially when the church had two well-established publishing houses in North America--one in Battle Creek and another at Oakland. Neither of these had sufficient denominational work to keep its presses active, and both continued to do commercial work. Why could not all of the literature that would be needed in the United States be issued from these two houses? The Council Meeting at Elmshaven 5BIO 191 1 A council meeting was held at Elmshaven at 6:00 A.M. Sunday, October 19, 1902. Elder A. G. Daniells, the leader of the church, and Elder E. R. Palmer, who led out in the publishing work at the General Conference, were present. W. T. Knox, president of the Pacific Union Conference; A. T. Jones, president of the California Conference; J. O. Corliss, pastor of the San Francisco church; and Ellen G. White and W. C. White made up the committee of seven. Clarence C. Crisler was called in to make a stenographic report of the discussion. The problem under study: the increasing burden of debt being incurred by the denomination, with particular attention being given to the Battle Creek Sanitarium, which was being rebuilt, and to the Nashville publishing house. As they were discussing the building of the Battle Creek Sanitarium, Ellen White opened her remarks with these words as recorded in the stenographic report of the interview: "I hope you will not incur large debts."--Manuscript 123, 1902. 5BIO 191 2 As her mind turned to the recent experience in Great Britain, which will be mentioned later, she stated: "I would not feel free to advise you, brethren, to go heavily into debt in order to establish sanitariums."-- Ibid. 5BIO 191 3 Elder Daniells responded that he did not refuse to help establish a medical work in England, but he did refuse to establish it on borrowed capital. They promised to help raise the money as quickly as they could, and when the money was in hand they would invest it in buildings and equipment. Of this Ellen White commented: "But that is not Dr. Kellogg's manner of working." But Elder Daniells interjected, as he referred to plans for the rebuilding of the Battle Creek Sanitarium, "We counseled together, and we positively stated over and over that a debt should not be made on the new sanitarium.... We made provision that when that institution was up, not a dollar of additional debt should rest upon it."-- Ibid. 5BIO 191 4 Then Elder Daniells turned attention to the work in Nashville. He said, "It has been repeatedly published that the brethren in Nashville were not going into debt, and everybody has understood that a new order of things had set in, and that they were going to have an institution put up without debt. And so they have sent their money in."-- Ibid. 5BIO 192 1 But the institution was badly in debt, and the people were beginning to find it out. It was suggested that the matter could be cared for if it were handled like other situations of a similar character, except that Ellen White's support of her son's work made it impossible for the brethren to step in and put things right. 5BIO 192 2 The question was asked, "Shall we wait another period of time for things to evolve down there, or has the time come for the General Conference and the Southern Union Conference men to get together and in prayerful, thoughtful counsel readjust those matters ... and bring the business where it will not continually be going into debt?" To this Ellen White replied: 5BIO 192 3 It has; and I say, Go ahead. God's cause must not be left to reproach, no matter who is made sore by arranging matters on a right basis. Edson should give himself to the ministry and to writing, and leave alone the things that he has been forbidden by the Lord to do. Finance is not his forte at all. 5BIO 192 4 I want the brethren to feel free to take hold of this matter. I do not want them to make any reference to me. I want them to act just as they would act if my son were not there.... I must always stand on the right side of every question. I do not want anyone to feel that I am sustaining Edson in a wrong. He has felt that it is terrible for me to write to him in the straight way that I have written. I have presented things to him just as they are presented to me.-- Ibid. 5BIO 192 5 The report of the discussions was typed out the same day, and with a feeling of satisfaction Elder Daniells left California that night on his return to the Battle Creek headquarters. In his pocket he carried a copy of the interview. On arriving in Battle Creek, he called a meeting of the General Conference Committee and gave a report of the interview in California. He had the assurance that the Lord's messenger was with them in their plans to close up the Nashville printing establishment in a very short time. Visions that Changed the Course of Action 5BIO 192 6 But the publishing house was not closed. On Monday, within twenty-four hours of the interview that was held at Elmshaven, Ellen White wrote a letter addressed to "Dear Brethren." 5BIO 193 1 Last night I seemed to be in the operating room of a large hospital, to which people were being brought, and instruments were being prepared to cut off their limbs in a big hurry. 5BIO 193 2 One came in who seemed to have authority, and said to the physicians, "Is it necessary to bring these people into this room?" Looking pityingly at the sufferers, he said, "Never amputate a limb until everything possible has been done to restore it." Examining the limbs which the physicians had been preparing to cut off, he said, "They may be saved, the first work is to use every available means to restore these limbs. 5BIO 193 3 "What a fearful mistake it would be to amputate a limb that could be saved by patient care. Your conclusions have been too hastily drawn. Put these patients in the best rooms in the hospital, and give them the very best of care and treatment. Use every means in your power to save them from going through life in a crippled condition, their usefulness damaged for life." 5BIO 193 4 The sufferers were removed to a pleasant room, and faithful helpers cared for them under the speaker's direction; and not a limb had to be sacrificed.--Letter 162, 1902. 5BIO 193 5 And another scene passed before her. She seemed to be in a council meeting. Elder E. R. Palmer, leader of our publishing work, was speaking, urging that "all our book making should be done by one publishing house, at one place, and thus save expense." She describes how "One of authority" was present and pointed out the perils of a consolidated work, and then she declared, "Let the Southern field have its own home-published books."-- Ibid. 5BIO 193 6 In her closing statement Ellen White recognized that-- in the work at Nashville there has been a departure from avowed principles and plans of work. Great evils have resulted. The Lord would have saved from all this if the workers had prayed more and walked humbly with God. It will never answer for these mistakes to be repeated. They must stand as warnings against deviations from the plain path marked out for us by God. 5BIO 193 7 And how shall we treat those who have erred? Let those who have had experience, and who have passed over the ground, show sympathy for those who have done this unadvised thing.-- Ibid. 5BIO 194 1 When Elder Daniells received the letter, he was stunned. Commenting on the experience when the letter came to Battle Creek, he declared: 5BIO 194 2 The message to continue the work of the Southern Publishing Association was truly disconcerting. It brought great disappointment to many. Its contradiction to the counsel given to us in our interview threw some into perplexity.--AGD, The Abiding Gift of Prophecy, p. 328. 5BIO 194 3 He recalled the experience of Nathan and David: "Then Nathan said unto David, Do all that is in thine heart; for God is with thee. And it came to pass the same night, that the word of God came to Nathan, saying, Go and tell David my servant, Thus saith the Lord, Thou shalt not build me an house." (See 1 Chronicles 17:1-4.)-- Ibid. 5BIO 194 4 He recalled that David accepted the message that had come by revelation, in place of the counsel given in the interview the preceding day. And as he reported the experience, he said: "Our committee took the same action."-- Ibid. 5BIO 194 5 But the experience was an agonizing one for Ellen White. She recalled the vision given to her in Fresno, which should have alerted her: 5BIO 194 6 I was in the night season in a meeting where the room was darkened, as if a blanket of darkness had been drawn over the assembly. Someone was speaking. The voice was the voice of Elder Daniells, but the words were those of Brother E. R. Palmer.--Letter 194, 1902. 5BIO 194 7 It was Elder Palmer, a dedicated man who, looking at the matter from a business standpoint, felt certain that one publishing house in North America was sufficient. A few weeks later, in a message addressed to the General Conference Committee, Ellen White reviewed the experience: "A short time after the council that was held at my home October 19 in regard to the Southern work, a great burden came upon me. I was bowed down with distress. I had wakened with an inexpressible load resting on me."--Letter 173, 1902. The Messages of Rebuke 5BIO 195 1 Then she reported that she was given instruction regarding the conversation she had had with the brethren in reference to the Southern work. In it was a message of rebuke to herself. She listened as her Instructor repeated part of the conversation of the October 19 council meeting at Elmshaven, and then she was bidden: 5BIO 195 2 "You cannot maintain any such position. You must not allow the words of ministers or presidents of conferences to have such an effect on you as to lead you to take your stand against the Southern Missionary Society. 5BIO 195 3 "I shall give you messages to bear, and you must bear them. You are in a trying place. You will be severely tried.... The Southern Missionary Society is not to be extinguished. It must exist to do a work that will be neglected unless it lives. You have sought to avoid taking a position, even if this position is entirely as it should be, that would lead others to say that you are influenced by your son, J. E. White."-- Ibid. 5BIO 195 4 Her Instructor in His admonition stated that mistakes had been made in the work in the South, but they were not of a nature that required such drastic treatment as was proposed. A few weeks later as she discussed the question again in its larger outreaches, she told of how for three nights in succession after the October 19 interview, she received visions, and the Lord instructed her that she "had spoken unadvisedly" (Letter 208, 1902). She was informed that not all the matters had been "correctly represented" to her. Not all the particulars had been given. She should not consent to allow the taking of steps that were proposed, merely because Edson White was her son. She was informed that "liberal gifts should be made in response to the calls for means to advance the great work that must be done" in the Southern field, "a field where the greatest difficulties must be met and overcome" (Letter 208, 1902). 5BIO 195 5 The whole experience was one in which Ellen White herself was reproved by God, and we will let her explain it, as she does in a letter to Elder Daniells, written December 7: 5BIO 195 6 When you were here, you laid before me the condition of things in the publishing house at Nashville. You spoke of the terrible financial embarrassment resting on the work there, and gave me the impression that the brethren did not think that anything could be done to set things in order, because Sister White would exert her influence to prevent them from doing what they thought necessary to put matters on a proper basis. 5BIO 196 1 Questions were asked me, and I answered them in the light of your representations. I said, "If what you say is correct, I will not stand in the way of your doing what you think ought to be done." You said that if you could adjust matters as they would be adjusted if the difficulties existed in any other place, the work would be placed on a sound basis.--Letter 194, 1902. (Italics supplied.) 5BIO 196 2 And then she significantly reported: The Lord reproved me for accepting any man's version of matters, even Elder Daniells', when He had already given me instruction. 5BIO 196 3 I never remember feeling more pained than I did after speaking as I did in the interview with you. I had nothing to say in favor of Nashville. The Lord reproved me for this, and pointed me to those who by His appointment were laboring in Nashville.-- Ibid. (Italics supplied.) 5BIO 196 4 Then in a direct testimony of reproof she wrote: That there should be an attempt to counterwork the Lord's plans, and to hinder the good work being accomplished in Nashville; that Elder Daniells and others, notwithstanding the light that God has given, should join in this attempt, is an offense to God. He will not endorse their work, nor countenance their course of action.-- Ibid. 5BIO 196 5 Just as Ellen White accepted the messages of reproof for her failure to come to the defense of the workers at Nashville at a time when their course seemed indefensible, so Elder Daniells accepted the message of reproof for the course of action that he proposed on what he felt was sound argument and careful reasoning. The printing establishment was not closed. Elder Daniells encouraged the workers in Nashville to meet the challenge. Year after year he went down to attend the constituency meetings of the publishing house and supported it. How he rejoiced when a turn came in the tide. Within a few years the institution began to gain ground. As he later told the story, he observed: 5BIO 197 1 God who knows the end from the beginning sent us messages to prevent us from narrowing the work in a time of discouragement. These messages sometimes seemed difficult to understand. They called for superhuman effort. In these later days, we can rejoice more than ever in the guiding hand of God manifested through His servant. I number this experience as one among many that have confirmed my confidence in the divine leadership of God's people through the prophetic gift.--AGD, op. cit., p. 329. At Elmshaven in Late 1902 5BIO 197 2 Ellen White had much on her mind during the closing days of 1902. She was burdened with the production of her books Education and Testimonies, Volume 7, and a beginning on Old Testament history (Prophets and Kings). She was deeply concerned over the situations in Battle Creek. The Review and Herald publishing house forged ahead, seemingly unmindful of the many messages of warning and counsel God had given to avert disaster. Those in charge of rebuilding the Sanitarium seemed heedless of many guiding messages, replacing the large structure regardless of mounting debts. There was Dr. J. H. Kellogg himself, whom Ellen White viewed as in a particularly perilous position by way of self-exaltation and independence. 5BIO 197 3 The days came and went as ticking off the time for the convening of the General Conference session in March and April, 1903. W. C. White, to whom Ellen White looked for assistance in her book work, was urgently summoned by A. G. Daniells from Elmshaven in early November, 1902, to meetings in Battle Creek to deal with financial problems. He would be gone for eleven weeks. 5BIO 197 4 On the last day of the year, she learned that the Review and Herald publishing house had burned to the ground the night before. This came as no surprise to her. 5BIO 197 5 The next General Conference session was scheduled to be held in California, beginning in late March. For a time Ellen White pondered whether she should attend. ------------------------Chapter 15--The Crisis Over Financial Policies (A Prelude to the General Conference Session of 1903) 5BIO 198 1 During the decade that Ellen White was in Australia, the expansion of Seventh-day Adventist denominational institutions was phenomenal but financially irresponsible. Little restraint was exercised on the interlocking boards at the Battle Creek headquarters. As college debts increased, money was borrowed from the Review and Herald. The Review itself was heavily in debt but much trusted, and many Adventists chose to use it as their investment institution. [Savings passbooks, very similar to those used by banks, were printed by the review and herald and were furnished to Seventh-day Adventist investors. See DF 193c.] Dr. Kellogg pushed ahead in opening new sanitariums across the land, mostly on borrowed money. This created debts that he and his associates persuaded the General Conference Association, also a trusted investment institution among Seventh-day Adventists, to assume. The presidents of the General Conference (Elder O. A. Olsen from 1888 to 1897, and Elder G. A. Irwin from 1897 to 1901) seemed powerless to stem the tide. Each was surrounded by shrewd and much-trusted businessmen who were in sympathy with liberal financial policies that allowed seemingly unrestrained plunging into debt. 5BIO 198 2 Elder Olsen was a deeply spiritual, highly respected man. Even though Ellen White recognized his weaknesses, she favored his reelection to the office of president of the General Conference in 1895 for a two-year term. She was later to write that in financial matters "he had not the courage to say, 'I cannot betray sacred trusts.' Instead, he linked himself with wrongdoers and thus made himself equally guilty with them."--Manuscript 144, 1902. 5BIO 199 1 When Elder Daniells assumed the leadership of the denomination as chairman of the General Conference Committee in 1901, he soon discovered the church's very critical financial situation. There were no budgets. Indebtedness was being increased to put up new institutions and for the day-to-day operation of the work of the church. 5BIO 199 2 The load of debt was staggering. As stated previously, the wage of ordained ministers and of skilled workmen in the publishing house was only $12 to $15 per week. Yet debts on educational institutions amounted to $350,000. The General Conference Association owed $288,000. By the end of 1902 the debts of the association exceeded the assets by $7,400. The General Conference itself was overdrawn in its account by $41,500 (The General Conference Bulletin, 1903, 19). The Battle Creek Sanitarium was carrying a debt of $250,000. 5BIO 199 3 Elder Daniells was well acquainted with Ellen White's statements concerning the loading of church institutions with indebtedness. He determined as he came into office that the work should be operated on a pay-as-you-go basis. To do otherwise was suicidal. He had been in Australia as she wrestled with the debt problem there. While helping to establish the Avondale school, she counseled in 1896: "There must be a strict regard to economy, or a heavy debt will be incurred. Keep within bounds. Shun the incurring of debt as you would shun leprosy."--Letter 60, 1896. 5BIO 199 4 Two years later she wrote: "The practice of borrowing money to relieve some pressing necessity, and making no calculation for canceling the indebtedness, however common, is demoralizing. "--Manuscript 168, 1898 (see also Colporteur Ministry, 96). 5BIO 199 5 Writing of the Battle Creek College debt in 1899, she declared: "Methods must be devised to stop this continual accumulation of debt. The whole cause must not be made to suffer because of these debts, which will never be lifted unless there is an entire change and the work is carried forward on some different basis."--Manuscript 86, 1899. 5BIO 199 6 Proposing a remedy for faulty school finance in which she advocated a proper tuition rate, she advised: 5BIO 199 7 The teachers must cooperate in requiring from the students sufficient funds to cover running expenses, or they must themselves agree to do their work for lower wages. The estimate of the school expenses must be considered, and if there is no other way to keep free from debt, all are at liberty to arrange among themselves to donate a certain amount of their wages. It may be best to raise the tuition; then the teachers will have the privilege of using their means to help where they see that help is most needed.--Manuscript 58, 1898. 5BIO 200 1 Still heavily burdened over the debts that the church's schools were carrying in 1899, and with little prospect of liquidating them, she "laid the matter before the Lord." She reports on the outcome: 5BIO 200 2 There came to me the thought that I could give the book Christ's Object Lessons to the schools.... I could see no other way for the schools to be relieved than for me to give Object Lessons for this purpose, and I said, "It must be done."--Manuscript 48, 1902. 5BIO 200 3 Of course, such a project called for well-organized effort, but by 1902 $200,000 had been raised for debt reduction (The General Conference Bulletin, 1903, 19), and by 1903 the amount was more than $300,000. Concern Over the Battle Creek Sanitarium Debt 5BIO 200 4 When the group of leading workers met for the council meeting in her home on the morning of October 19, 1902, as noted earlier, Ellen White launched into the question of rebuilding the Battle Creek Sanitarium, and declared: "I hope you will not incur large debts. I have been instructed to tell our people that they are not to erect such immense buildings for sanitariums."--Manuscript 123, 1902. 5BIO 200 5 Elder Daniells replied: 5BIO 200 6 After the fire, Dr. Kellogg called some members of the General Conference Committee to Battle Creek to counsel with the Sanitarium Board. We counseled together, and we positively stated over and over that a debt should not be made on the new Sanitarium. Brother Prescott, Brother Cottrell, Brother Evans, and I were there, and we laid it all out. We made provision that when that institution was up, not a dollar of additional debt should rest upon it. They were then in debt $250,000--a quarter of a million; and that was on the land and property that remained after the main buildings were burned. 5BIO 201 1 The General Conference Committee took the position that the Sanitarium debt ought not to be increased. They had all the debt they could carry. We spent two days with them in counsel. After our discussions and arrangements, Brother Prescott said, "We want it thoroughly understood that we agreed that this building shall not cost more than $250,000, and that this money is to be raised from the $150,000 insurance money and from the donations of the Battle Creek citizens." He laid it all out the last thing before the council closed. "When this thing is done," he said,"we are not to have a dollar added to our debt." This was agreed to by all.-- Ibid. 5BIO 201 2 But Elder Daniells added: It now looks as if a large amount of indebtedness would be added to the Sanitarium. The General Conference is not responsible in any way, shape, or manner for a dollar of that. We did not put our hands to any such movement.--Ibid. 5BIO 201 3 To this Ellen White replied: I hope you will maintain this position in regard to the matter. Dr. Kellogg must not think that because he does this, you must succumb. But God has permitted things to come to such a pass that you can clearly see your duty to refuse to bear the burden of this additional obligation.--Ibid. Crisis in England 5BIO 201 4 A crisis in the Daniells-Kellogg relationship had been reached only a few weeks before at a committee meeting held in the denominational publishing house in London. For a year following the General Conference of 1901, there had been a close working relationship between the two men. It was Kellogg, at the meeting of the General Conference Committee held at the 1901 General Conference session, who had nominated Daniells to serve as chairman of the Committee and thus leader of the church (DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 6). 5BIO 201 5 General meetings were held in Europe in the summer of 1902. Dr. Kellogg, a member of the General Conference Committee, was asked by Daniells to attend these meetings and bring strength to the medical work there. Kellogg was eager to start a sanitarium in England. He found an attractive property near London and sent a cable to Elder Daniells, then in Christiana (Oslo), Norway, asking him to come to see a property available at a reasonable price. Daniells dropped his work and took three of his associates with him to London, where they met Kellogg at the publishing house. The committee meeting that day was a stormy one, with tears and threats. 5BIO 202 1 In spite of all that had been said about debt and the importance of a cash policy at the time an agreement had been entered into concerning the rebuilding the Battle Creek Sanitarium, the doctor proposed the purchase of the prospective sanitarium property at a cost of $30,000, on the basis of the British brethren assuming $5,000 or $10,000 of the obligation and the General Conference $20,000. Daniells was the first to speak: 5BIO 202 2 "Doctor," he said, "that would be creating a debt here of $25,000."-- Ibid., 8. Kellogg agreed that that would be so. Daniells continued: "And you are aware that we have been working night and day for two years with [Christ's] Object Lessons to roll away the reproach of debt from the schools?" The doctor was aware of that. Then Daniells pointed out that with the church members working so hard to clear debts, he did not see how the General Conference could assume more debt without their approval. 5BIO 202 3 But Kellogg would not take defeat. He blurted out, "You do not want to have any medical work done in England. You are blocking everything."-- Ibid. 5BIO 202 4 Before the day was over, Dr. Kellogg pushed Elder Daniells into the washroom, stood against the door, and for nearly two hours harangued him over a "cash policy" that he declared the church had never followed, not even at the beginning. "We had always assumed obligations," he said, "and worked them out and raised the money."--Ibid., 9. 5BIO 202 5 "I know we have always assumed," replied Daniells, "but we have never paid up yet, and we are in debt heels over head everywhere.... I am pledged to my committee and to our people not to go on any longer with this borrowing policy."-- Ibid. 5BIO 203 1 Kellogg retorted angrily that Sister White would "roll ... [Daniells] over in the dust" if he took such a stand. After more stormy debate, the discussion terminated with Dr. Kellogg's saying, "Well, sir, I will never work with you on this cash policy. I will see you in America. Good day."-- Ibid., 9, 10. 5BIO 203 2 Whether Dr. Kellogg knew it or not, Elder Daniells had Ellen White's strong support in avoiding further debts. Kellogg returned to Battle Creek and labored hard to alienate the General Conference Committee members and workers generally. With this experience and the mounting costs of rebuilding of the Sanitarium, for which no provision had been made, tensions grew. It was at this point that Daniells arranged for the General Conference Committee to meet in Battle Creek on November 10, 1902. 5BIO 203 3 On Sunday morning, October 26, 1902, just a week after the momentous October 19 meeting at her home, Ellen White wrote in her diary: 5BIO 203 4 During the past night I have slept but little.... I have spent the greater part of the night praying that the Lord, by some way of His own choosing, will open Dr. Kellogg's understanding, that he may see that he is departing from the faith. Unless he is led to realize his true spiritual condition, he will walk away from Christ into false paths. 5BIO 203 5 I am greatly burdened by the thought that those connected with the doctor in medical missionary work do not see that he is not standing on the platform of Bible truth. Unless there is a change, grave errors will be brought in. These will be rejected by some, but by others they will be accepted. Dr. Kellogg will have a sad account to give unless he sincerely repents for lifting himself up unto vanity and assuming over souls a power that has hurt them spiritually.--Manuscript 137, 1902. 5BIO 203 6 On Thursday of that week a telegram addressed to W. C. White was received at Elmshaven from Elder Daniells at the church headquarters in Battle Creek. It read: "Important conference meeting at Battle Creek, November tenth. Come without fail. Bring Knox and Alonzo [A. T. Jones]. Signed, A. G. Daniells." (20 WCW, p. 552). 5BIO 203 7 This was a call of distress, a summons to General Conference Committee members on the Pacific Coast to hasten to Battle Creek for an important meeting. It was to be a forerunner of the Autumn Councils (now called Annual Councils) of the General Conference Committee that from year to year deal with the finances of the denomination. It was precipitated by Dr. Kellogg's insistence that the denomination should not be dominated by men who stood for a no-debt policy. He consistently took the position that since sanitariums were philanthropic institutions they should be launched without expectation of returning the capital investment nor even be burdened with the interest.--28 WCW, p. 452. 5BIO 204 1 Kellogg had come back to the issue again and again, begging, arguing, and finally weeping as he pleaded for permission to go further into debt (DF 45h, JHK to EGW, December, 1902). 5BIO 204 2 The financial situation in the denomination was deteriorating. Daniells wrote to one member of the General Conference Committee on November 6: 5BIO 204 3 I presume that you have heard that recently very heavy pressure has been brought to bear upon the General Conference Committee to become party to the debt-making policy in carrying on the medical work. During the past summer, four medical institutions have been erected, or launched, at a cost of at least $30,000. This does not include the Battle Creek Sanitarium, which in all probability will add $300,000 to its indebtedness. Thus in one short year, almost half a million dollars of sanitarium and food factory debts have been created.--AGD to N. W. Allee, November 6, 1902 (29 AGD, pp. 44-45). 5BIO 204 4 The issues were clear-cut, and Daniells was a man of principle. He took his stand upon sound business principles and the principles Ellen White had enunciated and urged. He had heard her say in the council meeting at Elmshaven only three weeks before the Battle Creek meeting, "I hope you will not incur large debts."-- Manuscript 123, 1902. When he reported the firm stand in England to Ellen White and the proposition that "when we have the money in hand, we will be ready to invest" (Ibid., 1902) she had commented,"But that is not Dr. Kellogg's manner of working," and she urged Daniells to stand firm. He did. 5BIO 204 5 The thrust of the November meeting was clear, and with the issues and personalities involved, it was a stormy one. During the two-week session a number of communications were received from Ellen White giving encouragement and support. She was in earnest. 5BIO 205 1 Dr. Kellogg declared to some of his friends that Elder Daniells would have to be turned out of office. He suggested a successor, Elder A. T. Jones. To replace Daniells would have been quite possible under the faulty provision made at the 1901 General Conference session for the choice of a leader for the church. A majority of the General Conference Committee--thirteen men--could at any time change the chairmanship and thus the leadership of the church. The Doctor threatened to renew the controversy at the next General Conference session, which was only a few months away. Elder Daniells commented: 5BIO 205 2 I presume no General Conference officer has ever come into more violent controversy with him [JHK] than I have, and I cannot hope to have his friendship again unless the Lord works a marvelous change.--AGD to O. A. Olsen, December 1, 1902. 5BIO 205 3 "I must confess that I do not like this strife," he wrote. "I am not a fighter; I do not like to disagree with men. I would rather pack my satchels and go to the heart of Asia."--AGD to W. O. Palmer, December 4, 1902. 5BIO 205 4 Fully conversant with Ellen White's counsel, the General Conference Committee took a firm position on financial matters. Sound Financial Policies Adopted 5BIO 205 5 The action of primary importance taken at this council was: Whereas, the work of carrying on the third angel's message is rapidly enlarging and extending into new fields; and, whereas, Unless careful management be given to the operations in extending the message, large debts will be contracted; therefore, 1. We recommend, That all evangelical and missionary enterprises carried on in the name of the denomination, or under the denomination's support, be conducted on a strictly cash basis.--The Review and Herald, December 9, 1902. 5BIO 205 6 Another of the significant actions that cut across Kellogg's views on finances read: 5BIO 206 1 We further recommend, (a) That the General Conference or Mission Board from this day be not held financially responsible for any obligations which they have not assumed by their own action. 5BIO 206 2 (b) That the foregoing be the general policy of the union and State conferences and other organizations and institutions of the denomination. 5BIO 206 3 (c) That all parties undertaking local enterprises, such as institutions, church buildings, and other undertakings in this country, secure their means in their respective local territories, and not by general call for means unless previously arranged.-- Ibid. 5BIO 206 4 As to the Sanitarium that was nearing completion in Battle Creek, the Council wrote into the record: 5BIO 206 5 That this General Conference Committee and council renew our hearty cooperation with the Battle Creek Sanitarium board and the Medical Missionary Association in their plans and work to recover from the effects of the fire, to renew the institution, and to promote their work as never before. 5BIO 206 6 That this council approve of the Sanitarium getting money on bonds to satisfy its indebtedness, from whomsoever it may be able, at the lowest possible rate of interest.-- Ibid. 5BIO 206 7 At the close of the meeting Elder Daniells reported to Elder C. P. Bollman: 5BIO 206 8 We have had probably the most severe crisis the General Conference Committee has ever experienced with the Doctor. We have endeavored to hold our ground, and I think we have been successful.--AGD to C. P. Bollman, November 26, 1902. 5BIO 206 9 And to Elder N. P. Nelson he explained: You will learn ... of the terrible time we had during our council. It was very clear from the start that Dr. Kellogg occupied what we would call a hostile attitude. Of course, he declared that he was on the most friendly terms with us personally, and charged all the hostility to us. I know better. 5BIO 206 10 I know very well how hard I worked for him in Europe, how we differed in our views of finances, and what heavy pressure he brought to bear upon me to yield my convictions.... On my return to America, I found that he had been talking to my friends against me, and was doing all he could to prejudice them. He continued this work until our council opened, and then a fierce struggle began.... 5BIO 207 1 I took the position that the time had come to stop the work of debt making.... In the next place, I claimed the right to think for myself and to express my convictions in any board meeting or publicly without being held up to ridicule, and charged with being an obstructionist, and unwilling to cooperate with those with whom I differed. These were really the two questions over which our battle was fought. Without boasting, I can say that the Lord gave the General Conference Committee a victory.--AGD to N. P. Nelson, November 28, 1902. 5BIO 207 2 At this November meeting not only was there disagreement on financial issues, but theological matters were beginning to loom. It was here that the issue of the teachings of Kellogg's book The Living Temple came into the open, an issue with which Ellen White would become deeply involved. Daniells wrote of issues of prime importance: 5BIO 207 3 One was the securing of money for the Battle Creek Sanitarium; another was the circulation of The Living Temple on the same plan of Christ's Object Lessons. Growing out of the latter was another issue, and that was regarding the character of the teaching or doctrines set forth in The Living Temple.--AGD to G. A. Irwin, December 12, 1902. 5BIO 207 4 Apparently defeated in his financial maneuvering, Dr. Kellogg did not wait for the General Conference session. In December he dictated a seventy-page letter to Ellen White--a letter clearly aimed at alienating her from Arthur Daniells and gaining her support for himself. It was a letter in which the doctor used every possible argument he could summon to influence her. A close associate of Elder Daniells learned of the letter and reported the matter to him. He decided he must write to Ellen White presenting his side of the story. That evening he sat down and wrote one page and started on another. Then he came to himself. 5BIO 208 1 "'What are you doing?'" he asked himself. "'Are you helping the Lord to give Sister White information which she should have? I guess He is able to do it Himself.'"--DF 15a AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 15. He tore up the sheet, "threw it into the wastebasket, and never wrote her a line" (Ibid.). But in his mind he pondered. He knew well that if any man could influence Ellen White, it was Dr. Kellogg. 5BIO 208 2 Kellogg's seventy-page letter was not mailed until early or mid-February. It was read to Ellen White on March 16 (21 WCW, p. 270). It betokened a storm ahead. Would the messenger of the Lord be influenced? The answer came in March, 1903, at the General Conference session. It was a decided No; she was not influenced. 5BIO 208 3 In the meantime, on the night of December 30, 1902, the Review and Herald publishing house burned to the ground. Disaster was following disaster. ------------------------Chapter 16--The Review and Herald Fire 5BIO 223 1 It was Tuesday, December 30, 1902, a quiet winter evening in Battle Creek. No snow was on the ground. Most of the three hundred employees of the Review and Herald publishing house had left their machines and editorial offices for the day. A few workers had come in for the night shift. Elder Daniells, the newly elected leader of the General Conference, was still in his office on the second floor of the West Building, just across North Washington Street. A little after six o'clock Elder I. H. Evans, president and general manager of the Review and Herald Publishing Company, and Elder E. R. Palmer had met with him to look over some new tracts in preparation. At seven-twenty Palmer left, and Daniells and Evans were chatting. 5BIO 223 2 It had been a good year for the Review and Herald--one of the most prosperous. There were bright prospects for a busy 1903, also (RH Supplement, April 28, 1903). 5BIO 223 3 The Tabernacle bell rang, summoning the faithful to prayer meeting. Then the electric lights went out. Daniells stepped over to the window and saw flames coming from the publishing house. 5BIO 223 4 A few minutes before, all had been normal in the big building. The night watchman had just made his rounds through the engine room. Then the few employees at work detected the smell of smoke. Immediately the lights throughout the plant went out, leaving everything in total darkness. The dense, oily smoke that filled the building with incredible speed forced everyone to leave hastily; even now some found the stairways cut off and took to the fire escapes. All the workers got out, but one just barely made it, crawling through smoke-filled rooms to safety. The fire alarm had been turned in at the first detection of the emergency. 5BIO 224 1 When Elders Daniells and Evans reached the street, the whole pressroom was in flames. A minute or two later fire engines from the city fire department arrived and soon were pouring water onto the blaze. The whole building seemed engulfed. At no place could any fireman enter it. To check the fire was futile. All could see that the flames were beyond control. Nothing could be saved from the editorial offices or library, but Brother Robert of the art department saved a few pieces of furniture and some precious art materials. 5BIO 224 2 It was now a little past seven-thirty; the firemen directed their efforts toward saving the two-story West Building across the street, and the stores on the east side of the Review plant. Fortunately, the breeze was from the southwest, and the smoke and flames were blown across Main Street into McCamly Park. At eight o'clock the roof fell in, and the machinery on the upper floors began to tumble. By eight-thirty the brick-veneer walls were collapsing. 5BIO 224 3 Although there were a number of employees at work throughout the building, none had seen the fire start; but it was generally agreed that it had begun in the basement in the original engine room, under the dynamo room. The first published report of the fire said: 5BIO 224 4 The very day on which it occurred the chief of the city fire department, in company with the office electrician, made a tour of inspection throughout the building, examining the wiring for the lights and other possible sources of danger, and pronounced everything in satisfactory condition.--Ibid., January 6, 1903. 5BIO 224 5 This was done in consideration of the renewal of the insurance on January 1. 5BIO 224 6 Fire Chief Weeks, who had directed the fighting of a number of big fires in Battle Creek, was later to declare that he had fought every one of the Adventist fires and his score was zero."'There is something strange,'" he said, "'about your SDA fires, with the water poured on acting more like gasoline.'"--P. B. Fairchild to Arthur L. White, December 4, 1965. 5BIO 224 7 The Review and Herald publishing plant had grown to be one of the largest and best-equipped publishing establishments in the State of Michigan. Now it was just a pile of rubble. Why? 5BIO 225 1 As some of the board members stood and watched the flames, there must have come to their minds one sentence in a letter from Ellen White, written from California and addressed to the manager of the Review and Herald. It had been read to the board thirteen months earlier: "I have been almost afraid to open the Review, fearing to see that God has cleansed the publishing house by fire."--Testimonies for the Church 8:91. The Word Reaches Ellen White 5BIO 225 2 That Tuesday night, Ellen White at her Elmshaven home had slept but little. In vision she had agonized over conditions in Battle Creek. As she came down for breakfast on Wednesday morning, Sara McEnterfer told her that the Review and Herald publishing plant had burned the night before. C. H. Jones had telephoned the news. It came as no surprise to Ellen White. Only a few days before, with pen in hand, she lost consciousness of her surroundings and again saw a sword of fire over Battle Creek, "turning first in one direction and then in another," with disaster following disaster (Letter 37, 1903). 5BIO 225 3 The Sanitarium had burned in February; now the Review was gone. Picking up her pen, she wrote to Edson: 5BIO 225 4 Oh, I am feeling so sad, because ... the Lord has permitted this, because His people would not hear His warnings and repent, and be converted, that He should heal them. Many have despised the words of warning. Oh, how sad it is. How large the loss is of books and furniture and facilities.... May the Lord have mercy upon us is my prayer.--Letter 214, 1902. 5BIO 225 5 That day her mind must have retraced a great deal of history. There was the publishing of the Present Truth at Middletown, Connecticut, in the summer of 1849. How they prayed over the little stack of papers before sending them out! Then followed the meeting in 1852 at Saratoga Springs, New York, and the decision to buy a hand press, that the paper might be printed on a press owned by Sabbathkeepers. With type and other equipment it would cost $650. Hiram Edson advanced the money from the sale of his farm and in the following weeks the believers sent in money to repay Edson. This was the first concerted financial effort in which Sabbathkeeping Adventists joined hands to herald the message. 5BIO 226 1 What memories there were of setting up the press that summer in their big rented house in Rochester, New York--a home that was to serve as family residence, boardinghouse, and printing office. 5BIO 226 2 In 1855, as James White found he must divest himself of the cares of publishing, brethren in Battle Creek, Michigan, provided a publishing house--a brand-new two-story frame building in the west end, at the corner of Washington and Main streets. Two years later a power press was installed in the little publishing house. Now the printing of papers, tracts, and small books became easier. But what days of sacrifice these were. James White's pay averaged $4.57 a week. James was 36; Uriah Smith, resident editor of the Review, was ten years younger, and the others were in their late teens and 20's. 5BIO 226 3 Then there was the new brick building erected in 1861 at the side of the first little plant. It was part of the complex of three three-story buildings linked together that had just burned. 5BIO 226 4 The "cause" in those days centered largely upon the publishing plant, its staff, and its products. To give the organization that was formed to handle it a name, a term was devised--"Seventh-day Adventists." When church organization was finally attained, the Review plant was all the office the church leaders had. This was to be so for another forty years. 5BIO 226 5 As the work had grown, the pocketknife that Uriah Smith used to trim the pamphlets (the Review was not even trimmed) gave way to a paper cutter. The shoe awl and needle and thread were replaced by simple but more efficient binding equipment. Book printing and binding called for more sophisticated equipment and better-trained workmen. 5BIO 226 6 But there was not enough denominational work to keep the machines and men busy. Printing for other concerns was the answer. Idle equipment would spell disaster--so the Review and Herald became a commercial printer, and a good one too. This was fully justified, but in it were seeds for trouble. 5BIO 226 7 Dedicated businessmen, some of them recent converts, were brought in by James White to manage the growing interests. This procedure, not without its perils, was continued after his death in 1881. 5BIO 227 1 How much must have passed through Ellen White's mind that day after the fire! The Review and Herald publishing plant was a very part of her life. She must have thought of her writing in the library in the old brick building, as she sought a quiet place to work. At the death of her husband it was reported that under his perceptive leadership the institution was among "the first of first-class offices in the State," and it was declared that the business principles and the habits of industry and painstaking which were introduced in the infancy of the work, have left their impress upon its management, and have been characteristic of its operations. Therefore its reputation in business circles has always been deservedly high.--Life Sketches of James and Ellen White (1888), 373. 5BIO 227 2 Growing demands had called for additions to the plant, first in 1871 on the west, crowding to Washington Street, doubling its working space; another in 1873, on the east; then the addition of a story in 1878, tying the whole plant together in one four-story building. No doubt Ellen White recalled the warnings given about overbuilding. Why had they not been heeded? Disturbing Development in Battle Creek 5BIO 227 3 But pervading her mind that Wednesday at Elmshaven was the agony of soul she had suffered during the preceding decade, which reached an almost unbearable level during the weeks before the fire. Managers had lost their sense of justice and responsibility, employees had lost much of their unselfish dedication and consecration. Boards had lost their power to control in right lines. It was a gradual process that was frowned upon by Heaven, and warning after warning had been sounded by God's messenger. But these were for the most part ignored or scorned. 5BIO 227 4 A few months before she left for Australia in 1891 she was concerned about "a certain kind of loud, boisterous talking and unsanctified zeal in [the institution's] council meetings" (Manuscript 23, 1891). Ellen White recorded in her diary: 5BIO 227 5 Religion and business are becoming divorced. Worldly, selfish plans are coming in.... Many who know not what spirit they are of are ready to reach out their hands to grasp and gather in that which they have not earned. Many are under condemnation because of the grave sin of selfishness which is leavening the institution. One confederates with another. "You stand by me, and I will stand by you," they say to each other. Thus they lead others into false paths, bringing in the strange fire that God has positively forbidden to be used in His work.--Ibid. 5BIO 228 1 Messages of warning were sounded again and again as she appealed for changes on the basis of God's instructions to her. In her distress she wrote: 5BIO 228 2 The men in leading positions in the office of publication do not respect either the messenger or the messages graciously given them of God.... It is not safe for men who have so little of the spirit of Christ, so little divine enlightenment, to hold positions where they themselves, through temptation, may become tempters to lead into false paths those with whom they are associated.--Ibid. 5BIO 228 3 Two years later, from New Zealand, in a letter addressed to the president of the General Conference, she told of how she "could not sleep after two o'clock last night." She wrote of the injustice that was being done in the Review and Herald office. 5BIO 228 4 She was referring primarily to two situations: (1) injustice to authors by the instigation of policies that would deny them their just rewards for their literary work, and (2) inequity in dealing with publishing-house personnel. Managers argued that it was because of the skill and ability of those in management that the work prospered, so the men in positions of responsibility should receive double the pay of the skilled workmen in the plant. 5BIO 228 5 Added to this were the pressures being brought by men in the publishing house to put the Review office in control of all publishing work in North America. The Pacific Press in Oakland, California, would be but a branch of the Review and Herald, with all decisions made in Battle Creek. Steps that virtually would bring about the consolidation of the publishing work were introduced as early as 1889 at the General Conference session and developed in 1891. In fact, propositions along this line had been made before James White's death in 1881. 5BIO 228 6 From Australia, Ellen White wrote in 1896: 5BIO 229 1 The Lord has presented matters before me that cause me to tremble for the institutions at Battle Creek.... 5BIO 229 2 The scheme for consolidation is detrimental to the cause of present truth. Battle Creek has all the power she should have. Some in that place have advanced selfish plans, and if any branch of the work promised a measure of success, they have not exercised the spirit which lets well enough alone, but have made an effort to attach these interests to the great whole. They have striven to embrace altogether too much, and yet they are eager to get more.... 5BIO 229 3 Twenty years ago, I was surprised at the cautions and warnings given me in reference to the publishing house on the Pacific Coast--that it was ever to remain independent of all other institutions; that it was to be controlled by no other institution, but was to do the Lord's work under His guidance and protection.... 5BIO 229 4 It must not be merged into any other institution. The hand of power and control at Battle Creek must not reach across the continent to manage it. 5BIO 229 5 At a later date, just prior to my husband's death, the minds of some were agitated in regard to placing these institutions under one presiding power. Again the Holy Spirit brought to my mind what had been stated to me by the Lord. I told my husband to say in answer to this proposition that the Lord had not planned any such action. He who knows the end from the beginning understands these matters better than erring man.... 5BIO 229 6 The Lord presented before me that branches of this work would be planted in other places, and carried on under the supervision of the Pacific Press, but that if this proved a success, jealousy, evil surmisings, and covetousness would arise. Efforts would be made to change the order of things, and embrace the work among other interests at Battle Creek. Men are very zealous to change the order of things, but the Lord forbids such a consolidation.--Letter 81, 1896. 5BIO 229 7 Most distressing of all was the general deterioration of the spiritual experience of the Review management and workers and the eroding of a sense of right, which allowed for the commercial work to bring demoralizing publications into the manufacturing plant. Taking the stance that they were printers and not censors, management authorized the printing of publications that came far short of Adventist moral standards. There were no restraints established that regulated the type of literature that would be published. Presses poured forth fiction, Wild West stories, books promulgating Roman Catholic doctrines, sex literature, and books on hypnosis. The managers looked upon the publishing house as a commercial enterprise whose first obligation was to make money. Appeals for Needed Change 5BIO 230 1 This background provides a better understanding of the appeals and cautions that came to the Review manager and the General Conference leaders. In a letter addressed to responsible leaders in Battle Creek, Ellen White wrote: 5BIO 230 2 The men who have been connected with the greatest interests upon this earth have tainted and corrupted the work of God. The instrumentalities which He designed shall be used in advancing His cause have been used to forward unlawful schemes, which are in direct opposition to the work which God has specified as His. God has been forsaken by the men who have voiced decisions regarding His work, which has thereby become entangled.--Letter 4, 1896. 5BIO 230 3 After naming certain leaders in the publishing work, Ellen White wrote sadly: 5BIO 230 4 Professedly, these men were working for the interests of the publishing institution.... I speak that which I have seen, and which I know to be true. The speculative spirit has been gaining supremacy in the Battle Creek publishing house, and oppression is seen in a marked degree. I must speak plainly, for a power from beneath, a power that works in the children of disobedience, is working in the men who are acting in opposition to the leading of the Holy Spirit.... Satan gives them the impression that in their cruel business dealing, they are doing God a service.-- Ibid. 5BIO 230 5 The next month she wrote to the manager of the house: I cannot trace with pen and ink the disappointment of my soul as I consider what you might have been had you used and improved your God-given capabilities.... 5BIO 231 1 I have been shown the inward workings and decisions of your councils and board meetings, the strange positions that have been accepted, the mutual obligations involved, and the binding up of plans and inventions that God does not endorse. But nothing that I could say would change the current of selfish, dishonest practices, for you and those connected with you are indifferent to the messages given you of God. 5BIO 231 2 You virtually say, "I do not care for the testimonies. Men in important and responsible positions do not believe in them, and pay no regard to them, and why should I have faith in them?" This is the spirit that has come in, and controls the work at the present time.... 5BIO 231 3 When God sends His messages of warning, and they are turned from with the words, "I do not believe it," what means has He left to call the deluded soul back to repentance? They care not to obey the "Thus saith the Lord": and when the message comes through His chosen instrumentalities, they say, "I do not want to hear any more on this subject." One has, when reproved, taken the written words of reproof, and thrown it in the fire, and another treats it with perfect indifference. 5BIO 231 4 Thus they go on in their own way, doing their own will, and confederating together to devise methods and plans to take from the treasury large wages which they do not earn; they work to rob the workers to whom God has entrusted talents, in order to supply the unjust measure they extract. In other matters also, they deal unfairly, but the books of heaven contain a record of all these dealings.--Letter 28, 1896. 5BIO 231 5 In spite of these messages of warning and appeal that were sent to the leading workers in the publishing house and to church leaders, no noticeable change came about. To Uriah Smith, the editor of the Review and Herald, she wrote in January, 1898: 5BIO 231 6 The Saviour has oft visited you in Battle Creek. Just as verily as He has walked the streets in Jerusalem, longing to breathe the breath of spiritual life into the hearts of those discouraged and ready to die, has He come to you. The cities that were so greatly blessed by His presence, His pardon, His gifts of healing, rejected Him; and just as great, yea, greater evidence of unrequited love has been given in Battle Creek.--Letter 31, 1898 (Testimonies for the Church 8:67). 5BIO 232 1 But she also noted: Christ sorrows and weeps over our churches, over our institutions of learning, that have failed to meet the demand of God. He comes to investigate Battle Creek, which has been moving in the same track as Jerusalem. 5BIO 232 2 The publishing house has been turned into desecrated shrines, into places of unholy merchandise and traffic. It has become a place where injustice and fraud have been carried on, where selfishness, malice, envy, and passion have borne sway. 5BIO 232 3 Yet the men who have led into this working upon wrong principles are seemingly unconscious of their wrong course of action. When warnings and entreaties come to them, they say, Doth she not speak in parables? Words of warning and reproof have been treated as idle tales.-- Ibid. (Ibid., 8:67, 68). 5BIO 232 4 Her fifteen-page letter closes with these words: These are no idle tales, but truth. Again I ask, On which side are you standing? "If the Lord be God, follow him; but if Baal, then follow him."-- Ibid. (Ibid., 8:68). Last-Minute Warnings 5BIO 232 5 On July 8, 1901, Ellen White wrote to the manager of the Review and Herald: 5BIO 232 6 Unjust, unholy actions have brought the frown of God upon the Review and Herald office. Evil work has brought the cause of God into disrepute, and has kept the backslider from obeying His holy law.--Letter 74, 1901. 5BIO 232 7 Conditions worsened during 1901, in spite of the many messages of warning counsel. Frank Belden charged that the foreman was "brutal," and that he sometimes required employees to clean his bicycle on office time. One man still living in 1970 recalled his days in the Review pressroom where he began work at the age of 14, in 1896. He was still working there when the fire struck, and he left the building just minutes before the flames swept through it. He recalled a book on witchcraft being printed there, and a pressman printing copies of Bible Readings while spitting tobacco juice onto the press. This young man was ridiculed by other workers when he decided to be baptized. The terror engendered by the harsh manner of his superiors led him to wish that the next day would never come. There were young women workers who read proof on books that were filled with skepticism about religion and who then brought this skepticism into their talk around the office. 5BIO 233 1 "We have no permission from the Lord," wrote Ellen White, "to engage either in the printing or in the sale of such publications, for they are the means of destroying many souls. I know of what I am writing, for this matter has been opened before me. Let not those who believe the message for this time engage in such work, thinking to make money."--Testimonies for the Church 7:166. About this time she made a most interesting observation, one that shows an insight God gave to her: 5BIO 233 2 Even the men who are endeavoring to exalt their own sentiments as wonderful science are astonished that men in positions of responsibility in our office of publication--a printing office set for the defense of the truth of God--have consented to print their books.--Manuscript 124, 1901. 5BIO 233 3 In her distress and in a desperate attempt to halt the satanic work, Ellen White called for a virtual boycott on the part of the employees in the publishing house. After depicting the demoralizing effects of the literature being printed on the Review and Herald presses--including love stories and books setting forth crimes, atrocities, and licentious practices--Ellen White pointed out that the position taken by the managers (that they carried no responsibility for the type of books coming from their presses and that the employees had no responsibility in the choice of the nature of the materials that passed through the publishing house) was wrong. She declared: 5BIO 233 4 In these matters a responsibility rests not only upon the managers but upon the employees.... Let typesetters refuse to set a sentence of such matter. Let proofreaders refuse to read, pressmen to print, and binders to bind it.--Ibid., 7:167, 168. 5BIO 234 1 In delineating the personal responsibility, she added: 5BIO 234 2 You are responsible--responsible for the use of your eyes, your hands, your mind. These are entrusted to you by God to be used for Him, not for the service of Satan.--Ibid., 168. 5BIO 234 3 The blight of commercial work was not confined to the Review and Herald. The Pacific Press, although not involved in as many ways in the problems that have been depicted as sapping the vitality of the Review and Herald, was in its commercial work going beyond the bounds of that which was acceptable for a denominational publishing house. In October of 1901 Ellen White wrote: 5BIO 234 4 In the Pacific Press an objectionable class of work has been taken in--novels and storybooks, which absorb the minds of those who handle them, diverting their attention from the Word of God.... The introduction of this class of matter destroys the spirituality of the office.--Letter 140, 1901. 5BIO 234 5 Somehow those who managed the work had become hardened against the messages that God sent. Now on Wednesday morning, December 31, 1902, all of the great Review and Herald publishing plant, except for the West Building book depository, was warm embers, collapsed brick walls, and twisted machinery. There was nothing left of any value. The Morning After the Fire 5BIO 234 6 The Review and Herald board met that morning for a short meeting at seven-thirty. At nine o'clock the employees were called together. They were given the assurance that none would be allowed to suffer. Some would be employed at the Sanitarium. Some might connect with other publishing houses. Some would be given opportunity to engage in colporteur ministry. 5BIO 234 7 A quick assessment of the situation revealed that because the West Building had been spared, there was a good stock of books, which would supply colporteurs for a number of months. That branch of the work could continue without embarrassment. It was decided to delay plans for the future of the publishing house until the General Conference meeting three months later. 5BIO 235 1 Fire insurance provided $100,000, but the debts of the institution far exceeded this. Many telegrams were received that Wednesday from business concerns in Michigan and nearby States, expressing condolence and offering assistance. 5BIO 235 2 The Review of January 6, 1903, told the story to Adventists across the land. It was printed in Battle Creek on the presses of "The Pilgrim," the type having been set in the three newspaper offices of the city--The Daily Moon, The Battle Creek Journal, and the Morning Enquirer. With the Review stripped of its linotypes and printing presses, the proprietors of the printing establishments in Battle Creek showed a hearty sympathy and offered their facilities. 5BIO 235 3 Fortunately, the mailing lists of the Review and Youth's Instructor were in the West Building. Within a few days a part of the book depository had been cleared, which made room for a linotype and a printing press, so that the publication of journals could continue without interruption. 5BIO 235 4 So complete were the losses that it was necessary to publish a note that all supplies of articles and reports sent to the Review and Herald for publication were destroyed in the fire; this was true also of unanswered letters. An appeal was made for those who had furnished materials for publication to send duplicate copies to aid in the continued printing of literature for the church. 5BIO 235 5 The sword of fire held over Battle Creek had fallen, and all knew that God had spoken. ------------------------Chapter 17--Preparing for the 1903 General Conference 5BIO 236 1 Oakland, California, was chosen as the site for the 1903 General Conference session. The date for the session to open was set for Friday, March 27; it would run through a third Sabbath. Meetings would be held in the Oakland church. Delegates would stay largely in the homes of our church members, and would breakfast with their hosts. A large tent was pitched across the street from the church, where noon and evening meals would be served by the staff of the San Francisco vegetarian restaurant. 5BIO 236 2 This session would be different from any that had preceded it. With the new union conferences functioning well, many matters that normally would come to the General Conference were being handled by union conference committees. 5BIO 236 3 It was planned that this session would be "more a council of leading workers than an occasion for instructing the multitude" (20 WCW, p. 381). 5BIO 236 4 This would allow the rank and file of denominational workers to continue their labor in the field. There would be fewer delegates than assembled for the 1901 session at Battle Creek--initial provision called for 134. 5BIO 236 5 This was the first General Conference session under the new constitution that had been adopted two years before. Not only was the plan for union conferences working well, but the various corporations and associations were being developed into departments under the direction of the General Conference Committee. 5BIO 236 6 One weakness in the 1901 constitution had been early discovered, that the work as outlined by the delegates was to be administered by the General Conference Committee of twenty-five, under officers of its choosing--a chairman, a secretary, and a treasurer. Under this arrangement the church officers had no mandate from the people. They were responsible only to a committee of twenty-five. These twenty-five, if they wished to do so, could change the officers during the period between the sessions. 5BIO 237 1 Finance and financial policies loomed large. There were heavy debts, and the proposal that the denomination operate on a pay-as-you-go basis. 5BIO 237 2 Another point of vital importance following the 1901 session was the ownership and control of the institutions of the church. Corporations, controlled by their constituencies, had at some time in the past been formed to handle these institutions. No real problems were faced with bringing the publishing institutions or educational institutions into line, but the story was quite different when it came to medical institutions. It was with misgivings that certain church leaders had watched the steps being taken by Dr. Kellogg. First he had declared the work of the Battle Creek Sanitarium and its related interests as undenominational; second he was trying to keep the control of the institution in the hands of the constituency of the corporation, made up of stockholders, employees, and some General Conference men. 5BIO 237 3 This problem began to come into focus at the meeting of the California Medical Missionary and Benevolent Association (mentioned in Chapter 12) held at St. Helena in late June of 1902. At that time actions were taken with the intent to make all institutions an integral part of the work of the church, controlled by the church. Dr. Kellogg was present and argued stiffly against the move. Nevertheless, it passed. Battle Creek Sanitarium was being rebuilt, and certain denominational leaders entertained grave questions as to the future ownership and control of that institution. 5BIO 237 4 With the developments in all these lines, the leader of the church, Elder Daniells, kept in close touch with Ellen G. White and her son W. C. White. Through the latter he could channel problems and matters to the Lord's messenger; he was also the recipient of direct counsel from W. C. White. Concerns of Ellen White 5BIO 238 1 Ellen White's deep concern was for the spiritual interests of the church and the maintenance of the denominational image in its institutional work. While she was pleased with the steps that had been taken in reorganization in the 1901 General Conference, and she recognized that angels of God had walked up and down the aisles of the Battle Creek Tabernacle during that session, she was greatly disappointed that the recognition of waning spiritual experiences and the confession of wrongs that she had hoped would result with the leaders of the Sanitarium and the publishing house had not come. 5BIO 238 2 Again and again following the 1901 meeting she spoke of her burden of heart and of her great disappointment that the steps that should have been taken had not been taken. On January 5, 1903, as she pondered these matters, she wrote: 5BIO 238 3 One day at noon I was writing of the work that might have been done at the last General Conference if the men in positions of trust had followed the will and way of God. Those who have had great light have not walked in the light. The meeting was closed, and the break was not made. Men did not humble themselves before the Lord as they should have done, and the Holy Spirit was not imparted.--Testimonies for the Church 8:104. 5BIO 238 4 As she lost consciousness, she seemed to be witnessing a scene in the Battle Creek Tabernacle. Study was being given by those present to the outpouring of the Spirit of God upon them. "The speaker turned to those who had been praying, and said: 'We have something to do. We must confess our sins, and humble our hearts before God.'"--Ibid., 8:105. Ellen White described the scene that followed the breaking of the hearts of the people as confessions were made and wrongs were righted. She wrote of the "rejoicing such as never before had been heard in the tabernacle." Then these words were spoken: 5BIO 238 5 "This might have been. All this the Lord was waiting to do for His people. All heaven was waiting to be gracious." I thought of where we might have been had thorough work been done at the General Conference, and an agony of disappointment came over me as I realized that what I had witnessed was not a reality.--Ibid., 8:105, 106. 5BIO 239 1 In other references to the same experience, she placed the responsibility very largely upon the leader of the medical work, Dr. John Harvey Kellogg. Referring to him in one of the meetings at the session, she stated: "After the meeting at Minneapolis, Dr. Kellogg was a converted man, and we all knew it. We could see the converting power of God working in his heart and life."--The General Conference Bulletin, 1903, 86. 5BIO 239 2 Near the time for the opening of the session, Ellen White put into the hands of the delegates and others some of the testimonies that touched on many of the points at issue. The ninety-six page pamphlet presenting Selections From the Testimonies for the Church for the Study of Those Attending the General Conference in Oakland, California, March 27, 1903, was printed by the Pacific Press. A wide range of topics are represented in this pamphlet. There was special emphasis on the fires in Battle Creek, debt liquidation, and the vision of what might have been; there were various items dealing with the churches, consolidation of the publishing work, the work in the South, the Southern Publishing Association, and the use of the Morning Star. It closed with references to the work at home and abroad. Elder Daniells' Concerns 5BIO 239 3 Elder Daniells was weary of the conflict that he had been through, trying to hold things steady. He pondered whether he should lay down the responsibilities of leadership and engage in some other line of work, possibly in evangelism in some other part of the world field. But he was the man in the saddle. With other workers he made the trip from Battle Creek to Oakland in time for a week of presession meetings. 5BIO 239 4 On several occasions Daniells related the experience that came to him at this time. He set aside Sabbath, March 21, preceding the General Conference session as a day of special personal fasting and prayer. He felt he must know his duty. He went to one of the offices in the Pacific Press publishing house where he could spend the day in study, meditation, and prayer, longing for some omen that would give him courage to move into the session. Through the day and into the evening he remained there. As he knelt in a final prayer, the burden that he might get into true relationship with God's great work on earth rolled upon his heart. 5BIO 240 1 In recounting the story just a few hours before his death, he said, "I struggled unto death, crying aloud, and I nearly reproached the Lord for not giving me some sign, some evidence of my acceptance, and His support of me in the awful battle that was before us." During this struggle he prostrated himself on the floor, clutching, as it were, at the floorboards as he agonized with God. All night he wrestled with the Lord. Then, he reports, as the morning sun burst into the room, "As distinctly as if audibly spoken, the words burned into my mind as a message from heaven, 'If you will stand by My servant until her sun sets in a bright sky, I will stand by you to the last hour of the conflict.'"--AGD, The Abiding Gift of Prophecy, p. 367. 5BIO 240 2 "I couldn't talk any more with God," he said. "I was overcome. And although I have made mistakes, God has stood by me, and I have never repudiated that woman, nor questioned her loyalty, to my knowledge, from that night to this. Oh, that was a happy experience to me and it bound me up with the greatest character that has lived in this dispensation."--DF 312c, "Report of a Parting Interview Between AGD and WCW, March 20, 1935," p. 5. 5BIO 240 3 "Every doubt was removed from my mind," he reported on another occasion. I knew that I must not run away from the work to which I had been called by my brethren, and that I must stand with them at my post of duty. I was deeply impressed that I must be as true as the needle to the pole to the counsels of the Spirit of Prophecy, that I must stand loyally by the Lord's servant, upholding her hands, and leading this denomination to recognize and appreciate her heaven-sent gift.... I then made my solemn promise to the Lord that I would be true to His cause, that I would do all in my power to prevent anything from arising in this denomination to dim the glory of the priceless gift and of the Lord's servant who had exercised this gift for so many years.--AGD, The Abiding Gift of Prophecy, p. 367. 5BIO 240 4 The experience, Elder Daniells said, "marked the beginning of an important era of wholehearted acceptance of the Spirit of Prophecy" (Ibid., 366). Ellen White in Oakland 5BIO 241 1 A vacant home in Oakland had been rented for the use of Ellen White and her staff during the General Conference session, and she traveled to Oakland on Monday, March 23. Willie had gone on one day in advance. Sara McEnterfer, Maggie Hare, C. C. Crisler, and D. E. Robinson went along with Ellen White. She had hoped that they could drive down, or at least that she could have access to a carriage while she was there, for carriage rides rested her when she was under pressure. This was not feasible, and so a comfortable wheelchair was rented that would aid her in going from the home to the church where the meetings were held. 5BIO 241 2 On Tuesday morning Elder Daniells, knowing that Ellen White had arrived in Oakland, went to greet her and welcome her to the presession meetings and the General Conference session. He wondered, How will she greet me? He knew of the seventy-page letter Dr. Kellogg had written to prejudice her against him. He knew that if anyone could influence her it was Dr. Kellogg. As he stepped up onto the porch he found the front door standing open. He looked down the hall and saw Ellen White seated in a rocking chair in the kitchen at the farther end of the hall. He made his way down the hall to the kitchen. When she saw him approaching she called, "Come in, Brother Daniells." Grasping his hand in a warm greeting and looking him in the eye, she said, "Do you know we are facing a great crisis at this meeting?" 5BIO 241 3 "Yes, Sister White," he replied. 5BIO 241 4 She gripped his hand tighter and with a snap in her eyes said, "Don't you waver a particle in this crisis." 5BIO 241 5 To this Daniells replied, "Sister White, those are the most precious words I ever heard. I know who you are and what you mean."--DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, pp. 16, 17. 5BIO 241 6 Then the Lord's messenger disclosed the forces behind the issues they faced. "Let me tell you," she said, "Satan has his representatives right here at this place now, and the Lord has bidden me, Have no interview with Dr. Kellogg, no counsel whatever with that man."-- Ibid., 17. 5BIO 242 1 How different was this from the instruction given her just before the 1901 General Conference in Battle Creek! Then she was instructed to accept the doctor's invitation to stay as a guest in his home. 5BIO 242 2 Elder Daniells now knew that Ellen White had not been influenced one whit by the seventy-page letter and that he had her full support. 5BIO 242 3 Presession meetings were held throughout that week, and Ellen White spoke on two occasions to the General Conference Committee. ------------------------Chapter 18--The 1903 General Conference Session 5BIO 243 1 At Two-Thirty Friday afternoon, March 27, Elder A. G. Daniells called the thirty-fifth General Conference session to order (Ibid., 1903, 1). Although only eighty-eight delegates were present that Friday afternoon, the session opened in normal fashion. The union conferences for which provision had been made two years before were taken into the conference, and also twenty-three local conferences around the world. 5BIO 243 2 The meetings on Sabbath and Sunday were devoted to the three angels' messages and the finishing of the work of God in the world. Ellen White spoke on Sabbath morning. Her sermon was followed in the afternoon by Elder G. A. Irwin's address on "The Song of Victory." Elder Daniells spoke in the evening on "Our Time, Our Work, and Opening Providences." Thus the session was off to a wholesome start. 5BIO 243 3 The business of the conference proper began Monday morning at nine-thirty. After a roll call of the delegates, the chairman, Elder Daniells, gave his address. In his opening remarks he spoke of the efficient functioning of the union conferences and observed, "Scores of men are now getting the experience of burden-bearing that was previously confined to comparatively few."--Ibid., 18. 5BIO 243 4 He then introduced the very difficult financial situation in which he found the denomination, and the security of its institutions. Speaking of God's leadings through the Spirit of Prophecy, he stated that "another phase of reform to which this people were called was to arise and roll away the reproach of debt that rested so heavily upon them."--Ibid. The General Conference had been operating on a cash basis, reported Daniells, and had reduced the debts of the denomination by $250,000 (Ibid., 19). World membership at the end of 1902 stood at 67,000 (Ibid., 120). 5BIO 244 1 The first motion placed before the General Conference was significant and far-reaching: 5BIO 244 2 That Elder A. G. Daniells, chairman of the General Conference Committee, be, and is hereby, instructed to appoint a committee of five to examine into the financial standing of all our various institutions, and to investigate their relationship to the Seventh-day Adventist denomination, and to devise and recommend some plan to this conference whereby all institutions, as far as possible under existing corporation laws, be placed under direct ownership, control, and management of our people.--Ibid., 21. 5BIO 244 3 It was right to the point and highlighted important work to be taken up at the session. It was referred to the Plans Committee, to be brought to the session in proper fashion. But another issue that threatened the cause lurked in the shadows--pantheism, propagated by Dr. Kellogg and his associates. 5BIO 244 4 In her address on Sabbath morning, Ellen White had brought lessons from the sending out of the twelve spies and the experience of Israel. She dealt with the fruits of unbelief and pointed to the importance of trust and obedience. At this meeting she said: 5BIO 244 5 Brethren and Sisters, from the light given me, I know that if the people of God had preserved a living connection with Him, if they had obeyed His Word, they would today be in the heavenly Canaan.--Ibid., 9, 5BIO 244 6 She spoke of the work before the church: God wants to work for His people and for His institutions--for every sanitarium, every publishing house, and every school, but He wants no more mammoth buildings erected, for they are a snare. For years He has told His people this.--Ibid., 10,. 5BIO 244 7 That night in vision she was shown what she should bring to the session. This led her to request the privilege of addressing the delegates on Monday afternoon. In place of the regular business meeting she presented a sermon on Josiah's reign. She spoke of the investigation that was made by the king and of the punishment for apostasy. She declared: 5BIO 245 1 Today God is watching His people. We should seek to find out what He means when He sweeps away our sanitarium and our publishing house. Let us not move along as if there were nothing wrong. King Josiah rent his robe and rent his heart. He wept and mourned because he had not had the book of the law, and knew not of the punishments that it threatened. 5BIO 245 2 God wants us to come to our senses. He wants us to seek for the meaning of the calamities that have overtaken us, that we may not tread in the footsteps of Israel, and say, "The temple of the Lord, The temple of the Lord are we," when we are not this at all.--Ibid., 31,. 5BIO 245 3 Then she called most earnestly for a change: In every institution among us there needs to be a reformation. This is the message that at the last General Conference I bore as the word of the Lord. At that meeting I carried a very heavy burden, and I have carried it ever since. 5BIO 245 4 We did not gain the victory that we might have gained at that meeting. Why? Because there were so few who followed the course of Josiah. There were those at that meeting who did not see the work that needed to be done. If they had confessed their sins, if they had made a break, if they had taken their stand on vantage ground, the power of God would have gone through the meeting, and we should have had a Pentecostal season.--Ibid. 5BIO 245 5 She related the vision of what "might have been." She called for teachers and leaders of church institutions to be sound in the faith, and to be faithful to the principles of the third angel's message. She pointed out that God wants His people to know that they have the message as He gave it in 1843 and 1844. "We knew then what the message meant, and we call upon our people today to obey the word, 'Bind up the law among My disciples.'"--Ibid., 32,. 5BIO 245 6 As she closed her remarks, G. A. Irwin, chairman of the meeting, commented: 5BIO 246 1 We have been told before it was announced from this platform today of the possibilities of the last General Conference. We have been told what God wanted to do at that conference; we have been told what He was graciously waiting to do; but that we failed to do the part we ought to have done, and so failed of receiving the blessing He desired to bestow upon us. And the saddest thought of it all is that the cause of God is years behind as the result of our failure at that meeting.--Ibid., 33,. 5BIO 246 2 He asked: Shall we simply listen to the stirring appeal that has been made in our hearing through the servant of the Lord, indited by the Spirit of God, and then dismiss this meeting, and go away to our several cares and responsibilities?--Ibid. 5BIO 246 3 This did not seem to be the will of the congregation; and they moved into a testimony meeting in which many heartfelt confessions were made. Messages at the Devotional Meetings 5BIO 246 4 The next morning, Tuesday, March 31, Ellen White gave the devotional message. She spoke on how to receive a blessing. She called attention to the evidences of God's leading in the past and pointed out the importance of confession of sin. Then she dealt with faultfinding and criticism. She closed her words with an earnest prayer for pardon and help. The prayer occupied about the same amount of time as her talk. She talked with God about the things that were on her heart, and the mistakes that had been made. She confessed these mistakes and thanked the Lord for opening up to His people the true situation. She pleaded that the Holy Spirit might come into their hearts and break down every barrier. 5BIO 246 5 Wednesday morning, April 1, she spoke again at the devotional service. Again she dealt with faultfinding and criticizing, backbiting and cannibalism. Then she began to deal with the church institutions and some of the problems faced by those institutions. 5BIO 246 6 She reminded her audience of the financial embarrassment that had come to the publishing house in Christiania, Norway. Some wanted to let the house sink in its financial problems, but she said that "light was given me that the institution was to be placed where it could do its work."--Ibid., 58,. Then she came to the question of the Battle Creek Sanitarium, which was on the minds of many, for the institution was being rebuilt at a cost of two or three times what had been anticipated. Large debts were accumulating. Some in the meeting were probably surprised when they heard the words: 5BIO 247 1 And let me say that God does not design that the sanitarium that has been erected in Battle Creek shall be in vain. He wants His people to understand this. 5BIO 247 2 He wants this institution to be placed on vantage ground. He does not want His people to be looked upon by the enemy as a people that is going out of sight.-- Ibid. 5BIO 247 3 She called for another effort to place the institution on solid ground, and declared, "The people of God must build that institution up, in the name of the Lord." 5BIO 247 4 One man is not to stand at its head alone. Dr. Kellogg has carried the burden until it has almost killed him. God wants His servants to stand united in carrying that work forward.-- Ibid. 5BIO 247 5 Before she closed her presentation, she declared: Because men have made mistakes, they are not to be uprooted. The blessing of God heals; it does not destroy. The Mighty Healer, the great Medical Missionary, will be in the midst of us, to heal and bless, if we will receive Him.--Ibid., 59,. 5BIO 247 6 We should pause for just a moment to note Ellen White's relationship to situations of this kind. She knew that institutions had been overbuilt, in disregard of counsel that God had given. But even though mistakes had been made, she contended that it was God's institution, that the church was to stand by it and make it succeed. 5BIO 247 7 This was Ellen White's sympathetic approach to the problem of the rebuilt but heavily indebted Battle Creek Sanitarium. Her deep concern was for its medical superintendent, Dr. John Harvey Kellogg, of whom she declared a few months later: 5BIO 247 8 At the General Conference held in Oakland, Dr. Kellogg gave an exhibition of himself that revealed the spirit that controlled him. Long before that meeting he was presented to me as a man who understood not the spirit that controlled him. The enemy of souls had cast upon him a spell of deception.... 5BIO 248 1 During that meeting a scene was presented to me, representing evil angels conversing with the doctor, and imbuing him with their spirit, so that at times he would say and do things, the nature of which he could not understand. He seemed powerless to escape from the snare. At other times he would appear to be rational.--Letter 51, 1904. The Conference Business 5BIO 248 2 The business meetings of the General Conference session had been relieved of many of the details that had come before previous sessions, so there was time for discussion of two main items: the ownership of institutions, and the new constitution under which leading officers would be elected by the delegates. 5BIO 248 3 From day to day, reports were brought in from each of the union conferences. On Thursday Elder H. W. Cottrell, president of the Atlantic Union Conference, presented a memorial from the Atlantic Union delegates expressing the belief that the General Conference headquarters should be moved; it suggested that New York would be an ideal location. The memorial also expressed the hope that the Review could be relocated in some suburb of New York City. A few days later the committee on plans and constitution submitted a partial report recommending: 5BIO 248 4 "That the General Conference offices be removed from Battle Creek, Michigan, to some place favorable for its work in the Atlantic States."--The General Conference Bulletin, 1903, 67. 5BIO 248 5 On Friday morning, April 3, Elder Daniells read the resolution to the session and asked Ellen White to comment on it. She said that it would be impossible to do justice to the question "unless I take some time (Ibid., April 6, 1901). She opened her remarks by saying: 5BIO 248 6 The question is one that should be clearly and distinctly understood by us all. Few of our people have any idea of how many times light has been given that it was not in the order of God for so much to be centered in Battle Creek.... For years the warning has been given to our people, Get out of Battle Creek.... At last Brother Magan and Brother Sutherland began to think of the advisability of moving [the college] from Battle Creek.... This was the first move made. It has been a success.... 5BIO 249 1 For the last fifteen or twenty years, light has been given that our people, by crowding into Battle Creek, have been leaving their home churches in a weak state.... The very worst thing that could now be done would be for the Review and Herald office to be once more built up in Battle Creek.... 5BIO 249 2 Let the General Conference offices and the publishing work be moved from Battle Creek. I know not where the place will be, whether on the Atlantic Coast or elsewhere. But this I will say, Never lay a stone or brick in Battle Creek to rebuild the Review office there. God has a better place for it.--Ibid., 84, 85. 5BIO 249 3 She reviewed the history of the Sanitarium and her strong support for it and Dr. Kellogg: 5BIO 249 4 Many souls have been converted; many wonderful cures have been wrought. The Lord stood by the side of Dr. Kellogg as he performed difficult operations. When the doctor was overwrought by taxing labor, God understood the situation, and He put His hand on Dr. Kellogg's hand as he operated, and through His power the operations were successful. I wish this to be understood.... 5BIO 249 5 God has given Dr. Kellogg the success that he has had. I have tried constantly to keep this before him, telling him that it was God who was working with him, and that the truth of God was to be magnified by His physician.... 5BIO 249 6 God does not endorse the efforts put forth by different ones to make the work of Dr. Kellogg as hard as possible, in order to build themselves up. God gave the light on health reform, and those who rejected it rejected God. One and another who knew better said that it all came from Dr. Kellogg, and they made war upon him.--Ibid., 86, 87. 5BIO 249 7 Ellen White used this occasion to drive home a number of points: 5BIO 249 8 1. Other church institutions were not to be directed by the workers in Battle Creek. 5BIO 250 1 2. The rebuilt Battle Creek Sanitarium was not to be allowed to go into the hands of the world. "If you will trust in the Lord, this institution can be placed on vantage ground."--Ibid., 87. 5BIO 250 2 3. Dr. Kellogg was not to be "pushed out of his place." "Spurious scientific theories," she declared in an obvious reference to pantheism, "are coming in as a thief in the night, stealing away the landmarks and undermining the pillars of our faith. God has shown me that the medical students are not to be educated in such theories, because God will not endorse these theories."-- Ibid. 5BIO 250 3 4. Leaders were to examine the standing of Battle Creek Sanitarium "to see whether the God of heaven can take control of it." 5BIO 250 4 A crisis was coming in Battle Creek, she warned: The trades unions and confederacies of the world are a snare. Keep out of them and away from them, brethren. Have nothing to do with them. Because of these unions and confederacies, it will soon be very difficult for our institutions to carry on their work in the cities. 5BIO 250 5 My warning is: Keep out of the cities. Build no sanitariums in the cities. Educate our people to get out of the cities into the country, where they can obtain a small piece of land, and make a home for themselves and their children.-- Ibid. 5BIO 250 6 Our restaurants must be in the cities, for otherwise the workers in these restaurants could not reach the people and teach them the principles of right living. And for the present we shall have to occupy meeting houses in the cities. 5BIO 250 7 But erelong there will be such strife and confusion in the cities that those who wish to leave them will not be able. We must be preparing for these issues.--Ibid., 88. 5BIO 250 8 At a later meeting actions were passed recommending that the offices of the General Conference be moved to the Atlantic Coast and also that the publishing association should not be rebuilt as a factory in Battle Creek. The Eastern States were strongly recommended as the location for the publishing house. The Major Debate on Institutional Control 5BIO 250 9 The first major debate was launched on Friday, April 3, just a week after the session had opened, when the report of the committee on institutions was introduced. The report, submitted the day before under the heading "General Plan for Reorganization of Institutions," read: "All institutions to be owned directly by the people, either General Conference, Union Conference, State Conference, or organized mission field."--Ibid., 67. 5BIO 251 1 In introducing the matter to the session, Elder C. H. Parsons pointed out that this would have binding force on all new institutions, but that it would be applied to existing ones only by "moral suasian." None of the delegates at the session including Dr. Kellogg were so naive as to fail to see the import of the proposed resolution. The church was endeavoring to protect its properties and its interests built up from the sacrifices of its members. 5BIO 251 2 Dr. Kellogg was strong in his support of an independent course, but he began his attack on the proposal in a low key, saying: "I think I ought to say to these delegates a word or two.... I rise to put myself on record simply, as I do not know what I shall say will have any influence whatever on any action that maybe taken."--Ibid., 74. 5BIO 251 3 Kellogg questioned the purpose of the resolution. Elder Parsons pointed out in response that the denomination should own all new institutions insofar as possible, and there was a request that existing denominational institutions also be owned by the denomination. 5BIO 251 4 Dr. Kellogg replied that he understood the real purpose--it was to coerce denominational ownership. Thus the debate was opened; extended speeches were made. By the end of that Friday-morning discussion, question on the motion was called but no action was taken. Kellogg requested the privilege of having further time to explain the position of the Battle Creek Sanitarium. All of Friday afternoon was devoted to this, and again all of Sunday afternoon. The General Conference Bulletin does not report these speeches. 5BIO 251 5 On the second Sabbath Ellen White took the morning service. Her sermon, as published in the General Conference Bulletin, is titled "A Call to Repentance."--(Ibid., 88). She made no mention of the specifics of the Controversy, but opened her sermon by quoting the message to the church at Sardis. She remarked: 5BIO 251 6 In view of this instruction, how important it is that we do not devote our time to faultfinding, or criticizing, but that we receive the divine truth into our hearts, that they may break before God!-- Ibid. 5BIO 252 1 In the midst of her sermon she admonished: Take your minds off human beings. They are finite, erring. We are only little children in comparison with God. From Him, as little children, we must learn our lessons. He wants us to humble our hearts before Him, in submission and contrition. He wants us to speak kind, tender, compassionate words to one another. Educate yourselves to speak such words. Be polite to God and to one another. Remember that He wants you to have the best of manners, that you may glorify Him before the world. He desires you to live in unity with one another, and to love one another. Remember that if you love one another here, you will live with the redeemed through the ceaseless ages of eternity. Oh, think of these things!--Ibid., 89. 5BIO 252 2 As she discussed the situation, she introduced a rather interesting phrase: 5BIO 252 3 This is our washing and ironing time--the time when we are to cleanse our robes of character in the blood of the Lamb.-- Ibid., 89. 5BIO 252 4 Concerning this Sabbath-morning meeting, she reported to friends in Australia: 5BIO 252 5 I was in doubt as to the advisability of attempting to speak, as I had contracted a severe cold. But I dared not remain at home, so I said, I will place myself in a position to speak, and then, if I am unable, I will be humble enough to refrain from speaking. I found the church crowded. To the praise of God, ... I was enabled to speak for an hour and a quarter. Some who for forty years have frequently heard me speak said they had never before heard me give so powerful a discourse. No one could doubt that the power of God rested upon me.--Letter 79, 1903. 5BIO 252 6 She called for a reconsecration, asking all to rise to their feet who would seek to meet the mind of the Holy Spirit during the meetings and pledge themselves by God's help to put away all murmuring, complaining, and evil speaking and cease to hinder one another by setting a wrong example. Nearly all the congregation arose, testifying that they would seek to advance the work of God instead of hindering it (The General Conference Bulletin, 1903, 91). She asked those who had come forward to kneel in prayer and then she offered a most earnest petition to God. 5BIO 253 1 Ellen White was asked to take the devotional service on Sunday morning. She opened her remarks with these words: 5BIO 253 2 I have been carrying a very heavy burden. For the past three nights I have slept very little. Many scenes are presented to me. I feel an intense interest in the advancement of the work of God, and I say to our leading brethren, as you consider the questions that shall come before you, you are to look beneath the surface. You are to give careful consideration to every question discussed.--Ibid., 104. 5BIO 253 3 She referred to the fires in Battle Creek and pointed out the needs of the world field. Referring to the proposition that money should be raised to meet the debts of the Sanitarium by the issuance of bonds, she declared, "Light has been given me that means are not to be thus drawn from our people."-- Ibid. 5BIO 253 4 She was not unsympathetic to the situation in Battle Creek, for she said: 5BIO 253 5 The light that God has given me is that there are proper ways that the conference shall devise to help the Sanitarium in Battle Creek. I wish that a portion of the work of this institution had been taken elsewhere. But the Sanitarium has been erected in Battle Creek, and it must be helped. God will institute ways and means by which it can be helped. But He does not wish His people to invest their money in bonds.-- Ibid. 5BIO 253 6 She spoke of the great field that was to be worked, and especially the needs of the South. Then she introduced another point: 5BIO 253 7 The question has been asked, "Would it not be well to pay men of ability wages that are in accordance with their experience and ability, so as to secure the very best talent?"--Ibid., 105. 5BIO 253 8 Her answer: The most valuable workers that can be secured for service in the cause of God are those who understand and obey the word, "If any man will come after me, let him deny himself, and take up his cross, and follow me."-- Ibid. 5BIO 254 1 Writing of the experience later, she declared: I was forbidden to say the things that I thought I must say on Sunday morning. Light came into my mind, and I was given a subject to present. I was instructed that I must try to lead the minds of the people away from the difficulties and perplexities around them.--Letter 49, 1903. 5BIO 254 2 As she brought her talk to a close it was very clear that she had Dr. Kellogg in mind and had decided that the time had come to confront the issues. But she did not do it. 5BIO 254 3 Do not cut any man's hands. I once read of a drowning man who was making desperate efforts to get into a boat close beside him. But the boat was full, and as he grasped the side, those in the boat cut off one of his hands. Then he grasped the boat with the other hand, and that hand was cut off. Then he grasped it with his teeth, and those inside had mercy on him and lifted him in. But how much better it would have been if they had taken him in before they had cut off his hands! 5BIO 254 4 My brethren, do not cut a man to pieces before you do anything to help him. God wants us to have hearts of pity. He wants us to have reason and judgment and the sanctification of His Spirit.--The General Conference Bulletin, 1903, 105, 106. Helge Nelson Assaults Her 5BIO 254 5 As Ellen White was stepping down from the platform a man in the audience, Helge Nelson, rushed to the front and attempted to assault her. A newspaper account declares that "the venerable exhorter staggered against the pulpit platform steps and tottered feebly as she was grasped by a number of men who were close by, as the hand of her attacker descended upon the unsuspecting woman." The newspaper account continued: "Quickly, amid the scene of much commotion, 'Angel Nelson' [the title assumed by her attacker] was hustled out of the church by some stout-armed elders. While others attended the stricken woman, Alonzo T. Jones, president of the California Conference of Seventh-day Adventists, summoned the police and Nelson was hustled off to the city prison by Patrolman Flynn and charged with battery." 5BIO 255 1 The report stated that "Mrs. White regained her composure shortly, and happily received the congratulations of her friends that the assault had not caused more serious trouble."--DF 586. 5BIO 255 2 Helge Nelson was not unknown to Ellen White, nor to many of the delegates who were present at that morning meeting. He claimed that he was to be the successor to Ellen White, that he was to be to her what Joshua was to Moses. At the 1901 General Conference session, Nelson had sought repeatedly for an opportunity to take over the meetings. An action was taken that disallowed him to speak. 5BIO 255 3 But he had been given an opportunity to meet with some of the leading church workers. He had related to the brethren his experience and what he understood to be his call. In this committee meeting Ellen White had recounted her earlier contacts with Mr. Nelson. She told of how he had come to her home in California and she had spent time listening to him. She stated, "God has not given Brother Nelson the work of acting as Joshua in connection with His people. From the light that I have had, this could not be. It is an impossibility."--The Review and Herald, July 30, 1901. She closed her remarks in the committee meeting in Battle Creek by saying: 5BIO 255 4 We love our brother. We want him to be saved, but we cannot allow him to take the time of this conference. It is not his time. God has given us a work to do, and we intend to do it, under His supervision, that souls may be brought to a knowledge of present truth.-- Ibid. Action on Institutional Ownership and Control 5BIO 255 5 As Dr. Kellogg occupied Sunday afternoon with his review of his experience with the Battle Creek Sanitarium, some rather sharp things were said at times. Eventually, the following action was taken on control of institutions: 5BIO 255 6 All institutions created directly by the people, through either General Conference, union conference, State conference, or mission field organization, to be owned by the people, through these or such other organizations as the people may elect.--The General Conference Bulletin, 1903, 223. 5BIO 256 1 At times when Ellen White attended general gatherings such as this, she absented herself from the business discussions, but at the General Conference of 1903 she was often present and occasionally spoke to the matters that were being discussed. Writing to old friends on April 1, early during the Oakland meeting, she stated, "I expect to take part in the meetings daily. There are many important questions to be settled."--Letter 48, 1903. Her contributions to the meetings were mostly in the form of addresses, and in these she often made reference to the light that God had given to her in vision a few hours or a day or two before. The New Constitution 5BIO 256 2 The second major debate of the 1903 General Conference session, which came toward the end of the meeting, was centered upon the new constitution, specifically the provision for the election of a president and other appropriate officers for the General Conference. Actually, it was but a slight revision of the 1901 constitution, but it was handled as a new document. 5BIO 256 3 Two reports were filed with the session from the Committee on Plans and Constitution. The majority report supported the new constitution, which would provide for the leading officers of the General Conference to be chosen by the delegates, thus giving them a mandate from the church. On this committee were a number of conference presidents and W. C. White. The minority report, signed by three men largely connected with institutional interests, claimed that the proposed new constitution would reverse the reformatory steps taken at the General Conference of 1901. These men argued that the constitution of 1901, which provided that the General Conference Committee could choose its officers, should not be "annihilated" without giving it a fair trial. 5BIO 256 4 Dr. Kellogg strongly favored the minority report. In a letter written to Ellen White on the day of the opening of the session, he referred to "the schemes of Daniells and Prescott to become rulers over Israel," which would be "in direct opposition to the whole plan of reorganization which the Lord gave us through you at the last General Conference." He pointed out that if this were allowed to culminate it would "drive out of the work and into a separate movement all self-respecting doctors and nurses and many ministers as well" (JHK to EGW, March 29, 1903). 5BIO 257 1 As the discussions went on, again and again reference was made to the 1901 General Conference and to a statement quoted from Ellen White that "it is not wise to choose one man as president of the General Conference." This had been read in 1901 from a manuscript source (Letter 24a, 1896) by those who advocated that the committee of twenty-five should elect the officers. 5BIO 257 2 Now at this 1903 meeting W. C. White and A. G. Daniells were ready; Daniells read the statement, found in Testimonies to Ministers, in its context: 5BIO 257 3 It is not wise to choose one man as president of the General Conference. The work of the General Conference has extended, and some things have been made unnecessarily complicated. A want of discernment has been shown. There should be a division of the field, or some other plan should be devised, to change the present order of things.... The president of the General Conference should have the privilege of deciding who shall stand by his side as counselors.--Page 342 (see also The General Conference Bulletin, 1903, 160). 5BIO 257 4 Ellen White did not enter into the debate on the question of the constitution. W. C. White spoke strongly in support of the changes proposed, as did some of the other respected leaders, such as Loughborough and Butler. The matter was not settled quickly. A vote with a three-fourths majority was needed. At the close of the evening meeting, April 9, 1903, the vote was taken, with 108 delegates present. Eighty-five voted Yes, carrying the action by a majority of four. 5BIO 257 5 Ellen White's final address was given Thursday morning, April 9, after J. Edson White had reported on the work in the South. She read from a manuscript written in 1902, making some comments as she read. Among these: 5BIO 257 6 I have said, "The Southern work," supposing that our people would certainly understand that I mean especially the work for the colored people. I wish it now to be understood that this is what I meant.--Ibid., 1903, 202. 5BIO 258 1 The session voted to make a quarterly appropriation for the work of the Southern Missionary Society. 5BIO 258 2 Another significant action provided for the use of tithe money for the support of aged or sick workers and for the support of widows and orphans of workers (Ibid., 135). ------------------------Chapter 19--In Agony of Soul 5BIO 259 1 Ellen White returned home to Elmshaven from the session some time between April 10 and 12. Of the significant and far-reaching events in the early summer of 1903 she wrote: 5BIO 259 2 "My strength was severely taxed while at the conference, but the Lord sustained me through the meeting, and by His blessing, I am recovering from the strain. I could have borne the work of the meeting very well, had not many perplexities arisen, to describe which would require the pen of a ready writer. While in Oakland I contracted a severe cold. Sara [McEnterfer] gave me thorough treatment, and this broke it up; but it still comes and goes, as colds often will. 5BIO 259 3 During the first week of the conference, rain fell nearly every day, but for some time the weather has been very pleasant. 5BIO 259 4 The prospects of the Sanitarium here are more encouraging than they have been for some time. The patients are well-to-do, and all the higher-priced rooms are taken. The patients who have recently come express themselves as being well pleased with everything about the institution. Some who have traveled much say they never before saw such beautiful scenery, or so fine a location. They roam over the hills, and are enjoying their stay very much. 5BIO 259 5 Dr. Evans and his wife are the chief physicians. Both are pleased with their work, and are well thought of by others.... Sarah Peck [formerly a member of Ellen White's working 5BIO 259 6 staff] and her mother live in a small cottage near our house. We intended using this building for our workers, but it proved to be too small for the office work, so I built a plain, neat structure with eight rooms for our workers. 5BIO 260 1 Sarah Peck teaches the Sanitarium church school. There are about forty pupils in attendance. Sister Peck has the reputation of being an excellent teacher. Her discipline is good, and all are well pleased with her work. The schoolhouse is built among the trees and rocks, on a piece of ground at the foot of the Sanitarium hill, a little removed from the road. All think it a delightful location. I was unable to give money to help in starting the school, but I have given the land for as long a time as the church may desire to use it for school purposes.... 5BIO 260 2 Ella May White [Willie's oldest daughter] has been canvassing in Sacramento for The Desire of Ages, and has sold a good many books. Our people in that place are well pleased with the spiritual influence she has exerted, and put her in as superintendent of their Sabbath school. 5BIO 260 3 Mabel is not well all of the time. The doctors say she cannot endure the confinement of a schoolroom, and must not use her eyes in reading or studying.... She attended the conference in Oakland, and helped in the dining tent as a waitress. She received four dollars a week and her board. She has a very good address, and the Food Company desired her to remain and help them in restaurant work.... 5BIO 260 4 The twins [Henry and Herbert White] are hearty boys. It is difficult to distinguish one from the other. Grace, the baby, is a strong, healthy girl, with a good disposition. She is now nearly three years old. 5BIO 260 5 Brother James, who has charge of the work on our farm, occupies a cottage near us, with his family of eight children. They are a nice family. He is assisted by a faithful, intelligent man from Australia. 5BIO 260 6 I have quite a company of workers with me. W. C. White takes charge of the business of my book work. He uses excellent judgment in deciding what shall be published. His brethren have wanted him with them in council meetings, and in the past I have let him go. But I have decided that he can help the cause of God more by assisting me in my work than by attending council meetings. 5BIO 261 1 Marian [Davis] edits the books that are prepared. Maggie Hare and Clarence Crisler prepare the articles for the papers. Miss Helen Graham does the typewriting. Dores Robinson, a son of A.T. Robinson, has lately come to help in the work. 5BIO 261 2 Marian is sick at the Sanitarium. One evening while at the conference in Oakland, she visited the observatory. Not having sufficient wraps, she took a severe cold. We sent her up to the Sanitarium, and ever since she has been sick in bed. A nurse has been with her night and day. She has had a very severe illness, and at one time we feared she might die. I have been sick myself, and I was unable to go up to see her until last Friday, when I went with W. C. White. Her room is on the fifth story, and I had to tax my strength severely to walk up the last flight of stairs. We had a season of prayer for her.... 5BIO 261 3 This morning, Monday, I am up early writing these lines to you. [Written to her two nieces Addie and May Walling, whom she had cared for and educated after the death of their mother when they were children.] I should be tempted to go away somewhere for a change, but the change might make me worse, and besides, I must be with my workers to decide what matters shall be published. I want to make my time count for as much as possible while I have the strength to help. 5BIO 261 4 I have several books in anticipation. I want to get out a book on The Acts of the Apostles, to follow the life of Christ. I have much matter written that I wish to put in book form. I sometimes fear that a fire will come, and I shall lose much of the precious matter that I desire to print. [Written before the construction of the fireproof manuscript vault in connection with the office building.] 5BIO 261 5 I can say but little in reference to the conference at Oakland. It was a profitable occasion, and the Lord certainly helped us in the meeting. Some serious questions which arose were left to be decided at the meeting of the Medical Missionary and Benevolent Association in Battle Creek, which is now in session. We have been waiting with intense interest for news from them.--Letter 70, 1903. Concern for Developments at Battle Creek 5BIO 262 1 Only too well Ellen White sensed the critical situation in Battle Creek and awaited the news of the outcome of the important meetings being held there--the meetings of the General Conference Committee, meetings of the Review and Herald constituency, and the meetings of the International Medical Missionary and Benevolent Association. 5BIO 262 2 In the heat of the battle at the General Conference session in Oakland, Dr. Kellogg challenged Elder Daniells on the steps of the church: 5BIO 262 3 "You think that this little body of men over here are the General Conference. I will show you that there is another General Conference when I get back to Battle Creek."--DF 15a, AGD, "How the Denomination Was Saved from Pantheism," copy A, p. 21. 5BIO 262 4 Pressing close, the doctor shook his finger at Daniells' nose and boasted: 5BIO 262 5 "I will show you that I have a bigger delegation representative of this body of people than you have."-- Ibid., 21, 22. 5BIO 262 6 It is true that at that time Seventh-day Adventists who were engaged in medical-related lines of work outnumbered all other denominational workers--evangelists, administrators, publishing-house employees, and educational workers--by about two to one. 5BIO 262 7 Seeing the approaching struggle over control of institutions, Dr. Kellogg had called a twelve-day meeting of the International Medical Missionary and Benevolent Association in Battle Creek to follow the Oakland General Conference session, which closed on Sunday, April 12. To set aside twelve days for such a meeting was most unusual, but these were unusual times. The meeting would open in Battle Creek on the afternoon of Tuesday, April 21. Delegates were called in from the United States and Europe, representing "each of our sanitariums, food companies, benevolent institutions, and other enterprises connected with the medical missionary work" (The Medical Missionary, February, 1903). 5BIO 262 8 The delegates would be housed in the new Sanitarium building that was to be dedicated in a few weeks' time. The meeting was billed as "without doubt the most interesting one ever held in the history of the association." "Matters of the highest importance, questions of vital interest, principles which are far-reaching, must be considered calmly, earnestly, and resolutely."-- Ibid. 5BIO 263 1 As interest-drawing features, a series of special separate conferences was announced for missionary nurses, for physicians, for sanitarium business managers, for superintendents of food work, and for those engaged in city medical missionary work (Ibid.). 5BIO 263 2 The day this convention would open was the day appointed for the Review and Herald constituency meeting, when decisions would be made concerning the future of the publishing house. The next day, April 22, delegates to the General Conference session held in Oakland would meet in the Battle Creek Tabernacle to hold the last meeting of the 1903 session, which for legal reasons had to be held there. 5BIO 263 3 Fully aware of all these activities, Ellen White hoped and prayed that all concerned would yield fully to the leadings of the Spirit of God, particularly Dr. Kellogg, for whom she carried a heavy burden. She had not conversed with him at the session, for as she explained to Elder Haskell, "At the time of the General Conference in Oakland, I was forbidden by the Lord to have any conversation with Dr. Kellogg."--Letter 51, 1904. In words that gave an inkling of what might well be ahead, she wrote, "I have been shown that Dr. Kellogg has had papers drawn up by lawyers, the wording of which was such that few would see beneath the surface, and discern their final influence upon the work."--Letter 59, 1903. 5BIO 263 4 On the day the session closed in Oakland, she wrote from her home to Elder Daniells: 5BIO 263 5 A great sadness is upon me. I see that some in God's service are inclined to find fault and to work selfishly, using the Lord's goods to please and glorify self. Some do this [in] one way and some in another.... 5BIO 263 6 There is an important work to be done in Battle Creek in the coming councils. If you can move so wisely as to save Dr. Kellogg, and yet not sacrifice one principle of truth, if you can pass through this crisis without the loss of one soul, it will be because the Lord has worked with minds.--Letter 49, 1903. Ellen White Working Through A. T. Jones 5BIO 264 1 Just a week later, on Sunday, April 19, she wrote to A. T. Jones, who, as a General Conference Committee member would be, attending the meetings in Battle Creek. Jones and Kellogg had worked very closely together, sympathized with each other on the principles of organization, and seemingly had a good rapport. Jones would be in a position to approach Dr. Kellogg. To Elder Jones she wrote: Dear Brother, 5BIO 264 2 I am sending to you three manuscripts to be read to the brethren assembled at Battle Creek in council. These I desire that you shall read to the brethren when you discern that the time has come. You know my anxiety regarding the work--my desire that everything possible shall be done to establish unity and drive out dissension. We must do all in our power to save Dr. Kellogg and his associates from the result of the mistakes they have made, and to help them to see and understand the way of the Lord.--Letter 59, 1903. 5BIO 264 3 Elder Jones received the letter and the documents on Thursday, April 23, and shared them with Elder Daniells, who on Friday wrote to W. C. White: 5BIO 264 4 Our hearts are all made exceedingly glad by the arrival of the documents your mother has sent. They bring relief to the situation.... 5BIO 264 5 The crisis is here. The settlement must now be made. We shall do everything in our power to win every brother over to the right side, but we cannot compromise nor surrender the banner at this time.... We feel that your mother has certainly been inspired to send us what she has, and we shall endeavor to use it as we ought.--AGD to WCW, April 24, 1903. 5BIO 264 6 She had already sent several other documents and she promised that more would follow. One of the letters sent to Jones was addressed to Kellogg. This course of action reveals how at times she was impressed by the Spirit of God to do her work. She wrote: 5BIO 265 1 I am also sending to you a copy of a letter that I have written to Dr. Kellogg. In it there are very many plain admonitions. Some of these it may be difficult for the doctor to understand. I have not yet sent him a copy of this letter, nor shall I do so at present. My wish is that you shall talk and pray with him, and then read the letter to him, when you think that the time has come. I greatly desire that he shall see his danger, and turn to the Lord.... 5BIO 265 2 I could not speak of his dangers in open conference; for there were some present who would have misunderstood and stumbled, making an unwise use of any statements made that were unfavorable to him.--Letter 59, 1903. 5BIO 265 3 The letter she sent for Elder Jones to read to the medical missionary workers assembled was written on April 16, and was addressed "To Those in Council at Battle Creek, Michigan." The opening sentence calls for the members of the Medical Missionary Association to work in concert with "responsible men of the General Conference" (Letter 54, 1903). The whole communication is an appeal for unity: "Seek for unity, and seek it in faith," she wrote. And then she reminded the group: 5BIO 265 4 Our work is not left in the hands of finite men. God rules, and He will turn and overturn. He will not allow His work to be carried forward as it has been. His medical missionary work is not to be ruled, controlled, and molded by one man, as for some years it certainly has been. The exercise of such a power, if continued, will mar the work, and will be the certain ruin of the man exercising control.--(Ibid. 5BIO 265 5 She promised that God would work with men carrying large responsibilities if they humbly worked in His way. But she warned that watchmen on the walls of Zion must "take heroic action to save the man and the cause" if anyone set himself up "as being above God" (Ibid.) 5BIO 265 6 She recounted an incident she had recently read of an artist painting on a high scaffold. He stepped back to admire his work, then watched in horror as an assistant rushed forward and smeared the delicate work. One more step backward would have plunged the artist to his death. His angry surge forward saved his life. Ellen White asked: "Will our brethren in peril consent to be saved from the dangers they are in?" (Ibid.). 5BIO 266 1 She reproved God's watchmen for their blindness: They should have been wide awake to see that one man's mind, one man's judgment, was becoming a power that God could not and would not endorse. To invest one man or a few men with so much power and responsibility, is not in accordance with God's way of working.-- Ibid. 5BIO 266 2 Then, as she did at the 1901 General Conference session, she called for a complete change--a reorganization: 5BIO 266 3 There must be a reorganization.... At the General Conference of 1901 the light was given, Divide the General Conference into union conferences. Let there be fewer responsibilities centered in one place. 5BIO 266 4 Let the work of printing our publications be divided. The principles that apply to the publishing work apply also to the Sanitarium work.... The gospel ministry, medical missionary work, and our publications are God's agencies. One is not to supersede the other. But you have sought to make the medical missionary work the whole body, instead of the arm and hand.--Ibid. 5BIO 266 5 Her appeal closed with clear-cut concepts. The medical missionary work, properly conducted, was but a means to an end: 5BIO 266 6 By the ministry of the Word, the gospel is preached; by medical missionary work the gospel is practiced. The gospel is bound up with medical missionary work. Neither is to stand alone, bound up in itself. The workers in each are to labor unselfishly and unitedly, striving to save sinners.--Ibid. 5BIO 266 7 Other documents were in Elder Jones's hands to be read. One in which she addressed herself to "Our Leading Brethren, to Our Ministers and Especially to Our Physicians," made a strong appeal to banish both pride and a desire for prominence. "The Lord calls for a decided reformation," she wrote. "And when a soul is truly reconverted; let him be rebaptized."--Letter 63, 1903. 5BIO 267 1 While copies of these documents were entrusted to A. T. Jones as one who might most effectively bring them to the medical personnel assembled in Battle Creek, copies had also been sent to other church leaders. The meeting of medical personnel had opened on Tuesday, April 21, but Jones did not reach Battle Creek till Thursday, April 23, during the extended and heated debate over the removal of the Review and Herald publishing plant to some point in the East. It was Friday evening when he finally got together with the General Conference Committee to consider how the Ellen White testimonies should be used. They reached no final decision, but came back together Sabbath morning, April 25, before the eleven-o'clock service to give the documents more study and to try to decide whether they should be presented in a general meeting to all the people or in some other way. Again no decision was reached, and the General Conference Committee, with Jones present, met from 5:00 P.M. Saturday evening until late at night. The biggest issue seems to have been whether harmony could be reached without either the General Conference leaders or Dr. Kellogg actually yielding their positions on the various issues in question. The Messages Reach Dr. Kellogg 5BIO 267 2 Sunday evening, April 26, Jones had occasion to present the testimonies Ellen White had placed in his hands to the Medical Missionary and Benevolent Association leaders. Their reaction, as Jones recounted to Ellen White, was of spontaneous agreement and confession. As that meeting closed, he walked with Kellogg toward his home, chatting about the situation. Approaching the Kellogg residence, Jones sensed that the time had come to present Ellen White's personal testimony to him. He mentioned the letter, and Kellogg invited him in. Again Jones pictures Kellogg as willing and eager to accept every line: 5BIO 267 3 I am happy to say that from the beginning to the end there was in the doctor no sign of any irritation or impatience with anything that was said; but a quiet, considerate readiness to look fairly and candidly at every statement, and to receive it for just what it said.... I am sure that I never saw a brother accept a testimony any more thoroughly than did he.--A. T. Jones to EGW, April 29, 1903. 5BIO 268 1 In her letter to Kellogg, the messenger of the Lord explained that three times after sleepless nights, she had been ready to address the delegates at the 1903 General Conference regarding the doctor and the points at issue, but she was restrained because her words might be misunderstood. Now she must speak: 5BIO 268 2 "What can I say that will in any way affect you?" she asked. "In some respects you have been pursuing a strange course during the last two years. This cannot continue." 5BIO 268 3 She mentioned the General Conference of 1901 and said: If at that meeting you had fallen on the Rock and been broken, you would since that time have had a much deeper spiritual experience. But since that conference things have continually been occurring that show your mind is far from being free from evil.... 5BIO 268 4 I greatly desire that your soul shall be saved. You should no longer feel that your individual judgment is to be the criterion by which others are to be guided in carrying forward the medical missionary work.... 5BIO 268 5 Does not the sweeping away of the Sanitarium by fire mean much to you? Such a manifest token of God's displeasure should lead you to most earnest self-examination.... Study to find out why this punishment has come. Allow not this rebuke to pass by unheeded, lest it be followed by still sterner punishment.--Letter 55, 1903. 5BIO 268 6 She pleaded with the doctor to repent: Pray for yourself, in the name of Christ. Pray earnestly, fervently, sincerely. I hope that your life may be spared, and that you may give yourself wholly to repentance. Come to the Lord, and surrender all to Him. You must, or you will be taken captive by the enemy. 5BIO 268 7 I cannot but write these words, for One of the highest authority has made this appeal to you.--Ibid. 5BIO 268 8 The next afternoon, Monday, April 27, Kellogg appeared before the General Conference Committee. He made a frank admission that he had been wrong in some of his positions, he acknowledged the divine Source of Ellen White's writings, and he asked for unity. The committee responded wholeheartedly with apologies and confessions. As Jones put it, "There was a breaking down all around. With tears of contrition and joy, brethren embraced one another in Christian love."--A. T. Jones to EGW, April 29, 1903. 5BIO 269 1 The doctor and the General Conference leaders went directly to the Tabernacle, where a session of the Medical Missionary and Benevolent Association was in progress, and told everyone about the new-found harmony. The next day, Tuesday, Kellogg and Daniells sent a joint telegram to Ellen White: "Peace established according to Ephesians 2:14-22." 5BIO 269 2 In a letter to W. C. White, Elder Daniells describes the experience and its aftermath: 5BIO 269 3 Personally, I received very much help. Complete reconciliation to the doctor was established in my heart, and I told him so. This seemed to affect him very much.... When our meeting was over, peace reigned in all our hearts, and it seemed like a beautiful calm that follows a terrific storm. The medical convention was in progress at the Tabernacle, and we all went over and told them what God had done for us. 5BIO 269 4 I need not tell you that there was great rejoicing. The doctor and I thought it would be a privilege for us to send a message to your mother. In establishing this peace, neither party claims a victory; neither one was asked to compromise the principles of right for which we felt that we were standing.--AGD to WCW, April 29, 1903. 5BIO 269 5 A little later, after she had received letters from both Daniells and Kellogg reporting the reconciliation, she wrote: 5BIO 269 6 I received your letter, also one from Elder Daniells. It made my heart very thankful to know that our brethren are doing all they possibly can to come into unity. May the Lord lead them on step by step.--Letter 80, 1903. 5BIO 269 7 But the harmony was short-lived. Her period of rejoicing was soon cut short by a vision of which she wrote in a letter to Willie: 5BIO 270 1 After I received the letter in regard to the excellent meeting of confession and unity that had been held in Battle Creek, I was writing in my diary, and was about to record my thankfulness I felt over the fact that there was a change, when my hand was arrested, and there came to me the words: "Write it not. No change for the better has taken place. The doctor is ensnared in a net of specious deception. He is presenting as precious the things that are turning souls from the truth into ... forbidden paths.--Letter 172, 1903. 5BIO 270 2 She wrote in the same vein to Dr. Kellogg, and said: 5BIO 270 3 Your case, my brother John, weighs heavily on my soul. You are presented to me as one who has been making strange paths for his feet, exerting an influence that leads others out of the right way.--Letter 181, 1903. 5BIO 270 4 Crisis days were to continue. These crises led church leaders to put their dependence wholly in God and to reach out for every bit of light the Lord might send through His messenger. ------------------------Chapter 20--The Move to Washington, D.C. 5BIO 271 1 Early in the 1903 General Conference session, the proposal was made that the General Conference headquarters and the publishing house be moved from Battle Creek to suitable locations on the Atlantic Coast, possibly in the vicinity of New York City. As noted earlier, Ellen White, when asked to speak to the matter, replied: 5BIO 271 2 Let the General Conference offices and the publishing work be moved from Battle Creek. I know not where the place will be, whether on the Atlantic Coast or elsewhere. But this I will say, Never lay a stone or a brick in Battle Creek to rebuild the Review office there. God has a better place for it.--The General Conference Bulletin, 1903, 85. 5BIO 271 3 Before the session closed, actions were taken to move the General Conference office to the Atlantic Coast and encourage the Review and Herald stockholders to reestablish the work of publishing in the Eastern States. 5BIO 271 4 To move the General Conference offices from their rented quarters in the West Building of the Review and Herald would be quite simple. To close up the business of the publishing house in Battle Creek and reestablish it elsewhere would involve legal and deeply emotional factors. 5BIO 271 5 The Review and Herald constituency meeting called in Battle Creek from April 21 to 29 was not at all a tranquil one. Church leaders and the majority of the constituency favored the move from Battle Creek, but a relatively few constituent members bitterly opposed it. The Spirit of Prophecy counsels were clearly the deciding factor. The final vote was overwhelmingly in favor of moving. But that vote did not resolve legal matters. The General Conference and the publishing house had been closely twined through the years, and now in the proposed move, both were involved and both must be considered at the same time. The question was whether the move was to be to one location or two. 5BIO 272 1 With the decision made to relocate the publishing house, Elder Daniells and his associates turned to the matter of just where it should be. The time was now early summer. He felt that if the move of the headquarters were to be made within a year, it should be within a few weeks. General worldwide church activities precluded other dates. 5BIO 272 2 On May 15 he addressed a letter to Ellen White in which he indicated his sense of need for divine guidance. "I do not wish to add any burdens to those you are already bearing," he wrote, "but I feel that I must write to you for counsel regarding the location of the General Conference headquarters, also the location of the Review and Herald printing plant."--AGD to EGW, May 15, 1903. 5BIO 272 3 He reminded her of her counsel on moving and of the action taken at the session. He pointed out that they were thinking of New York City, with offices "located outside of the city" and on a good railway line. It should be near enough to the city so that the General Conference workers could engage in missionary efforts in the city on weekends. He outlined tentative plans for searching for a site. Then he urged: 5BIO 272 4 I most sincerely request that you will write me promptly, giving all the counsel you may have to guide us. We want all the light the Lord has for us, so that we shall know that we are meeting His mind, and thus taking steps that we shall not regret. We must have divine guidance. For this we shall earnestly pray until the matter is settled.-- Ibid. 5BIO 272 5 This appeal for divine help was typical of his letters during the next five months. To this appeal Ellen White replied immediately: Dear Brother Daniells, 5BIO 272 6 We have received your letter in regard to the selection of a place for the Review and Herald publishing house. 5BIO 272 7 I have no special light, except what you have already received, in reference to New York and the other large cities that have not been worked. Decided efforts should be made in Washington, D.C.... 5BIO 273 1 May the Lord help us to move understandingly and prayerfully. I am sure that He is willing that we should know, and that right early, where we should locate our publishing house. I am satisfied that our only safe course is to be ready to move just when the cloud moves.--Letter 95, 1903. 5BIO 273 2 Within a short time she indicated that caution should be exercised about settling in or near New York, and said, "I am sure that the advantages of Washington, D.C., should be closely investigated."--Letter 106, 1903. 5BIO 273 3 Soon another letter came to the General Conference officers, from Elder J. S. Washburn, pastor in Washington, D.C., about locating there. Ellen White in one of her letters indicated that it would be advantageous for the Review and Herald to bear the imprint of Washington, D.C. But thus far she still had no definite light (Letter 115, 1903). Seeking a Suitable Location 5BIO 273 4 The committee that was appointed in mid-June to seek a suitable location found two promising sites. One was a ninety-seven-acre tract sixty miles north of New York City at Fishkill, New York, on the Hudson River, where a retired businessman had built a forty-room hotel with many attractive features. It was for sale at $12,000. 5BIO 273 5 A portion of the locating committee, including Elder Daniells, mindful of Ellen White's instruction to give careful consideration to the advantages of Washington, spent four days there and were immediately impressed that the environs of that city possessed many favorable qualities as headquarters for the church. The impression grew as the men investigated properties in the close vicinity of the nation's capital. Daniells reported to W. C. White and his mother: 5BIO 273 6 One of the finest places we have found was a place called Takoma Park. It is on the main line of the Baltimore and Ohio Railroad running to Chicago and St. Louis. It is also reached by an electric line. It is five or six miles from the city. It is ... a large wooded tract of land, lying on each side of the District line, part in the District and part in Maryland. It has an elevation of three hundred feet above the Potomac. It is a magnificent place. We could purchase all the land we required at a very reasonable rate.--AGD to WCW, June 21, 1903. 5BIO 274 1 As committee members studied the matter, their recommendation was to give Washington first consideration, but they would not let the opportunity slip to purchase the Fishkill property. 5BIO 274 2 Daniells than asked that W. C. White join them in making further inspection and participate in making the decision, if he could be spared from his mother's work. He wrote: 5BIO 274 3 You know that the selection of a location for our conference and printing establishment is a matter of very grave importance. We must not make any mistakes. We want to do just right. You have been in close touch with your mother, and know better than anyone else the light that has been given her; consequently, we do most earnestly desire your presence with us.-- Ibid. 5BIO 274 4 He expressed the wish that Ellen White might come also and be with them as she was when the Avondale school site was investigated in Australia, but he thought that hardly possible. 5BIO 274 5 Again he reiterated the determination of the committee to "walk in the light given us in the Testimonies regarding this matter," for they did not want to make a mistake "if we can help it." They were eager for "divine guidance." 5BIO 274 6 Ellen White wrote on June 26 that she had been praying for light and "light has come ... in a very decided way."-- Letter 120, 1903. She mentioned that the Fishkill property might be secured for a sanitarium and a school, but clearly indicated Washington as the place for the General Conference headquarters, the Review and Herald, and a sanitarium (Ibid.). 5BIO 274 7 While waiting the arrival of W. C. White in Battle Creek, Elder Daniells wrote her on July 5: 5BIO 274 8 From your communication of June 26, I understand that we are to settle on Washington for our location. We ... shall plan in such a way that the enemy will not be permitted to outgeneral us.--AGD to EGW, July 5, 1903. Anticipated Conflicts in Battle Creek 5BIO 275 1 Daniells was referring to steps being taken by various individuals and groups to block moving the Review and Herald out of Battle Creek. Three hundred people had been employed in the plant. Many owned their own homes and some had rental properties; they feared personal financial disaster. Then, too, the burgeoning cereal-food industry, pioneered by the Kelloggs but now far beyond their control, had made Battle Creek a boom town. 5BIO 275 2 According to P. T. Magan in a letter written in mid-1902, Adventists in Battle Creek were "making lots of money these days. They are adding farm to farm continually, building houses and speculating generally," wrote Magan. "Our brethren there have gone wild on land and food propositions."--P. T. Magan to EGW, May 25, 1902. He reported that "the town of Battle Creek has come to be known throughout the whole Central and Eastern States as 'the Adventist mining camp.'" 5BIO 275 3 It is not difficult to see why Battle Creek Adventists were not eager to see the General Conference and the Review and Herald printing plant leave the city. 5BIO 275 4 But more disturbing to church leaders were the lawsuits threatened by certain disaffected members of the Review and Herald constituency, which could tie things up in legal battles for years. 5BIO 275 5 "We are in a dreadful place," wrote Daniells to the Lord's messenger. "God must help us. We are helpless."--AGD to EGW, July 5, 1903. 5BIO 275 6 In agonizing words he poured out his soul to her: Sister White, the hour has struck for something to be done. We are in peril. The stability of this cause is at stake. This involves the honor of God and the welfare of thousands of innocent, faithful believers in this message. Unless I am altogether deceived, we are face to face with a crisis. 5BIO 275 7 The situation admonishes me to get my bearings that I may prove true to my trust. I do most earnestly want the Lord to take me by the hand and lead me. I am afraid to go alone. I humble my heart and repudiate all that is of self, all that is carnal. I know nothing yet as I ought to know it. Christ, whose I am, is my head and my wisdom. For weeks my heart has been crying out for God, the living God. 5BIO 276 1 I want to tell you that I realize as I never have in all my life the need, and the value to the church, of the Spirit of Prophecy. The working of Satan at this present time is surely with all power, and signs, and lying wonders. And it is so intense and cunning that only God can meet it successfully. We who accept the high and sacred responsibilities of this work must let God teach us, and we must listen to His voice.-- Ibid. 5BIO 276 2 On W. C. White's arrival in Battle Creek, the men hastened to the East to look at the New York and Washington properties. In spite of a pledge made by the real-estate agent to hold the Fishkill property, they found it had been sold by another agent (AGD to EGW, July 23, 1903). Washington and Takoma Park 5BIO 276 3 In Washington they hurried out to Takoma Park and found "a fifty-acre block of land" about a mile from the post office. This had been developed by a Dr. Flower, who operated a medical institution in Boston and planned to open one in the Washington area. After investing $60,000 in the land and clearing it, he fell into financial trouble. It was now in the hands of a man who held a $15,000 mortgage on it; he was willing to sell for $6,000. Daniells wrote: "We paid $100 to bind the bargain." They praised God for His opening providence (Ibid.). Fifty acres of well-located wooded land seven miles from the U.S. Capitol, situated by a beautiful stream, Sligo Creek, for $120 per acre. In their initial planning the brethren saw this as most suitable for sanitarium and school purposes. 5BIO 276 4 Recognizing the advantage of Seventh-day Adventist literature bearing the Washington, D.C., imprint, the brethren projected that they could also buy a tract of several acres just a mile to the south, inside the District of Columbia, for a modest investment. Daniells promised Ellen White: "We shall counsel with you freely on this point."-- Ibid. 5BIO 276 5 Anticipating an immediate move, they sought and found in downtown Washington a building with sixteen rooms, just a few blocks from the Capitol, which could serve as a temporary headquarters. It seemed to be "just the place." Even some printing equipment could be installed in the basement and first-floor rooms. They would take possession August 15 or a little earlier. 5BIO 277 1 Daniells went on to report to Sister White: There was not a dissenting voice among the brethren who were engaged in this important move. The blessing of the Lord rested upon us as we made our decisions day by day.... We believe that the good hand of our God is leading us.-- Ibid. 5BIO 277 2 A new printing corporation was formed while the men were in Washington. The address, 222 North Capital Street, would be shared by the new publishing concern and the General Conference office; operations would begin in Washington in three weeks' time--August 15, 1903. 5BIO 277 3 Knowing Ellen White as he did, Daniells wrote: "I am expecting that before spring you will feel it your duty to come to Washington to see our situation, and counsel with us regarding the work."-- Ibid. He even proposed to put up on the new land a little cottage that she could occupy. These propositions Ellen White was not to forget. Battle Creek Believers Respond to the Proposed Move 5BIO 277 4 The members of the Battle Creek Tabernacle church had to be apprised of the decision made to move to Washington. Sabbath morning, July 25, Elder Daniells laid the whole matter before the congregation. He read from three or four of Ellen White's communications that gave instruction as to where they should go. The meeting continued in the afternoon. Elder Prescott read from other E. G. White testimonies and Elder Daniells followed, relating to the church "the providences of God that have opened before us as we have endeavored to walk in the light as given through the Spirit of Prophecy" (AGD to EGW, July 27, 1903). 5BIO 277 5 The opposition that the leading men expected from many of the Battle Creek Adventists when it became known they were leaving the city did not materialize. The plain instructions and the review of God's leadings and providences made a profound impression, and tears flowed freely. 5BIO 277 6 "There was a softening and subduing influence present in our midst," wrote Daniells to Sister White. He reported that he had learned that "this experience has given many of our brethren and sisters renewed confidence that the Lord is leading in this work."-- Ibid. Further, he wrote: 5BIO 278 1 I do not think I have seen the Tabernacle congregation so deeply interested and so thoroughly stirred over anything since the last conference here two years ago.-- Ibid. The Prompt Move to Washington 5BIO 278 2 Packing began at once. Two freight cars were loaded with General Conference furniture and documents on Monday and Tuesday, August 3 and 4. They left Battle Creek on the fifth and were in Washington on August 10. Printing equipment from the West Building followed shortly. 5BIO 278 3 The last issue of the Review and Herald printed in Battle Creek carried the date Tuesday, August 11. The next issue bore the dateline, Washington, D.C., Thursday, August 20. To many Adventists across the land, their Review coming two days late was their first knowledge that the headquarters of the church and the printing equipment had been moved. 5BIO 278 4 Elder Daniells and others were convinced that God had led in the move. This is apparent from Elder Daniells' letter to Ellen White, the first to be sent from the new Washington headquarters: Dear Sister White, 5BIO 278 5 I am enclosing a copy of a letter I have just written to Brother White about our experiences this week in Washington. I know that you will be anxious to hear from us, and so I send you this copy. I cannot tell you, Sister White, what a blessing we experience as we enter upon our duties in this place. Surely the Lord's hand is in this move. I never felt such confidence in God's leadership in this work as I have since we started out from Battle Creek to find a location in the East. 5BIO 278 6 I believed that He was speaking to us and that if we would obey His voice implicitly and not swerve nor follow our own notions He would give us unmistakable evidence regarding the right place; but, oh, what little conception I had of how clear and comforting that evidence would be. I cannot tell you what this experience has done for my heart; but I can say that it leads me to a new and full surrender of my life to God and His work. 5BIO 279 1 I see as never before the folly of doubting and hesitating and swerving from the instruction God gives His people. We shall never know until the books unfold it how much has been lost to this cause by failing to render prompt and implicit obedience to all that God calls upon us to do. I must write you again regarding some important matters, but will not write more today. Your letters and instruction never were so precious to me as at this time. I am praying God to help me to not falter whatever may come. Please be free to counsel me as the Lord instructs.--AGD to EGW, August 14, 1903. ------------------------Chapter 21--The Threat of Pantheism 5BIO 280 1 The year 1903 witnessed in a very marked way the fulfillment of a prediction made by Ellen White in 1884 and published in the Testimonies in 1885: 5BIO 280 2 The enemy is preparing for his last campaign against the church. He has so concealed himself from view that many can hardly believe that he exists, much less can they be convinced of his amazing activity and power. They have to a great extent forgotten his past record; and when he makes another advance move, they will not recognize him as their enemy, that old serpent, but they will consider him a friend, one who is doing a good work.... 5BIO 280 3 Satan hopes to involve the remnant people of God in the general ruin that is coming upon the earth. As the coming of Christ draws nigh, he will be more determined and decisive in his efforts to overthrow them. Men and women will arise professing to have some new light or some new revelation whose tendency is to unsettle faith in the old landmarks. Their doctrines will not bear the test of God's word, yet souls will be deceived.--Testimonies for the Church 5:294, 295. 5BIO 280 4 To understand better the crisis that faced the church in the Kellogg controversy, it is necessary to review the events that preceded the 1903 General Conference and the move to Washington, D.C. 5BIO 280 5 The medical work in which Seventh-day Adventists were engaged, which later came to be known as the medical missionary work, was in God's providence instituted as a means of bringing relief to the sick and of acquainting them with the Saviour and preparing them to meet Christ at His second coming. This work was to be the right arm of the message. It was a means of contacting and reaching people effectively. 5BIO 281 1 It is not strange, then, that the great adversary of all truth, one who had declared war against God and His people, should attempt to nullify the effectiveness of this ministry. Preceding chapters have noted the steps taken by Dr. Kellogg to wrest the medical work from the control of the church leaders and form it into a great nondenominational Christian work. 5BIO 281 2 There is no question that Dr. Kellogg was an unselfish, dedicated, much-loved man. He was a generous, great man. But it was largely (yet not altogether) through Dr. John Harvey Kellogg that the great adversary introduced into the ranks of Seventh-day Adventists the seeds of error in the form of so-called new light, just at a time when the medical work was at its height. 5BIO 281 3 Pantheism is the term used to designate the strange new teachings that were being introduced. Pantheism pictures God not as a great personal Being, but a mysterious essence--an impersonal influence pervading all nature. God is seen in all nature--in trees, flowers, sunshine, air, and human beings. The power of God in nature is confused with the personality of God. 5BIO 281 4 As is so often the case with misleading teachings, it came to the ranks of Seventh-day Adventists subtly, as new, advanced truth. At first it was not discerned as a threat to the church. Dr. Kellogg had toyed with these concepts before James White's death in 1881, and considering it "great light," had discussed it with Ellen White. "'Those theories are wrong,'" she told him. "'I have met them before.'" He seemed dazed as she showed him the outcome of espousing such a philosophy. She then admonished, "'Never teach such theories in our institutions; do not present them to the people.'"--Manuscript 70, 1905. Dr. Kellogg Introduces Pantheistic Teachings 5BIO 281 5 Fifteen years later (1895) a Dr. A. H. Lewis, editor of the Sabbath Recorder, prominent among Seventh Day Baptists, and steeped in pantheism, visited Battle Creek and was entertained in the Kellogg home (Mrs. Kellogg was a Seventh Day Baptist). Lewis talked his pantheistic views, which did not fall on deaf ears. Kellogg first introduced pantheism publicly in 1897 in a series of talks at the ministerial institute that preceded the General Conference session held in the College View church at Lincoln, Nebraska. 5BIO 282 1 The records of what took place are clear, for they were published in the General Conference Bulletin, and distributed to Adventist workers throughout the world. The issue of February 18 carries the first of the Kellogg addresses under the title "God in Nature." This was presented Tuesday morning, February 16. In his talk he introduced an extended quotation from Ellen White, taken from Manuscript 4, 1882, carrying the title "God in Nature." In this document she stated that Christ and the Father are continually working through the laws of nature. Nature is God's servant, directed as He pleases. Nature at work testifies of the intelligent presence and active agency of a Being who moves in all His work according to His will (The General Conference Bulletin, 1897, 73). 5BIO 282 2 Dr. Kellogg drew heavily upon Ellen White in laying out his position that God works through nature and in nature. His next presentation carried the title "God in Man." Under this title he gave several talks in which he set forth clearly the pantheistic philosophy he held: 5BIO 282 3 Gravitation acts instantaneously throughout all space. By this mysterious force of gravitation the whole universe is held together in a bond of unity.... We have here the evidence of a universal presence, an intelligent presence, an all-wise presence, an all-powerful presence, a presence by the aid of which every atom of the universe is kept in touch with every other atom. This force that holds all things together, that is everywhere present, that thrills throughout the whole universe, that acts instantaneously through boundless space, can be nothing else than God Himself. What a wonderful thought that this same God is in us and in everything.--Ibid., 83. 5BIO 282 4 In words that seemed to put man above God, he boldly declared: What a wonderful thought, that this mighty God that keeps the whole universe in order, is in us! ... What an amazing thing that this almighty, all-powerful, and all-wise God should make Himself a servant of man by giving man a free will--power to direct the energy within his body!-- Ibid. Ministers and Teachers Imbibe the Intriguing Views 5BIO 283 1 Ministers and physicians who had a high regard for Dr. Kellogg began to imbibe his philosophy and to develop it in their own work, not sensing the point to which it would lead. One such was Elder E. J. Waggoner, who was also a physician. He was at one time editor of the Signs of the Times and the man who, with Elder A. T. Jones was used mightily of God at the General Conference in 1888 to bring a reemphasis on the message of righteousness by faith. Elder Waggoner, one of the denomination's highly respected speakers, was repeatedly called upon at the time of General Conference sessions to conduct series of Bible studies. 5BIO 283 2 At the General Conference of 1899, held at South Lancaster, Massachusetts, Waggoner was a delegate from England, where he was engaged in editorial work. In a discussion of health and temperance, Elder Waggoner was asked to make a presentation of some things he had been giving to the Battle Creek Sanitarium family. He opened with the rather bold statement: 5BIO 283 3 I thank God, brethren, that the Lord has taught me something in the last few months, and enabled me to teach something of how to live forever.--Ibid., 1899, 53. 5BIO 283 4 He recognized that some would feel that this was fanaticism, but he denied this. He asked the question: 5BIO 283 5 What is it that gives us life, no matter who we are? It is the life of God. How many lives are there in the universe? There is but one life, and that is the life of God. What is the life of God given to us for? That we may live it. And how long is the life of God to endure? Through eternity. What does He let us have this life for? and why does He bear it with us, and with this whole world? That we may take the life that He has already given, and know that it is eternal life.--Ibid., 53. 5BIO 283 6 He was asked by someone in the audience, "Do you ever expect to be sick?" 5BIO 283 7 He answered, "No; I expect to live forever."-- Ibid. 5BIO 284 1 In his presentation, which carried over into the afternoon, Waggoner referred to man's first breath. He noted that the first thing a human being does when he comes into the world is to breathe. This is what happened in Adam's experience. God breathed into his nostrils the breath of life, and he became a living soul. Man breathes the breath of life into his nostrils eighteen times a minute. "Brethren," declared Dr. Waggoner, "God is wonderfully near."--Ibid., 57. 5BIO 284 2 Waggoner went on: When a man knows and recognizes that every breath he draws is a direct breathing of God into his nostrils, he lives in the presence of God, and has a Spirit-filled life.... Let a man breathe by faith, and he will be full of the Spirit of God.--Ibid., 58. 5BIO 284 3 Continuing his discussion, the doctor introduced another illustration: 5BIO 284 4 When Paul was stung by a viper, those standing by thought he would die. But he did not. Why? There was a power, a life, to resist, was there not? 5BIO 284 5 We are continually breathing in germs. You cannot go on the street, at least in the cities, without breathing in germs of tuberculosis. But we do not all have tuberculosis. We may be exposed to typhoid fever, and yet escape.... Why? Because, you say, there was a vitality to resist. 5BIO 284 6 But what is it that swallows up these germs? It is the life of God.-- Ibid. 5BIO 284 7 The air is God's medicine, and good food is God's medicine. There is power, life, in the pure water, because God's life is in it.-- Ibid. 5BIO 284 8 He went on to discuss the matter of bread: What do we put into the ground when we want corn? We plant the seed.... Now when you have a handful of good seed, that seed has the life of God in it.... When this is made into bread, life is in it still. We do not see the life, but it is there, and it is the life of God. It is His body, and we take His body and get life.-- Ibid. 5BIO 285 1 Someone in the audience asked, "Is the life of God in the bread?" 5BIO 285 2 "Yes," Dr. Waggoner answered. 5BIO 285 3 The questioner asked further: "What is the difference, then, between this and the position taken by the priest?" 5BIO 285 4 To this Waggoner gave a rather devious answer, claiming that they were "diametrically opposite" (Ibid.). 5BIO 285 5 Dr. Kellogg, in giving a report a day or two later on the design of sanitariums, reiterated these concepts: 5BIO 285 6 As Dr. Waggoner was telling you the other day, we never eat anything good, but we are tasting God. It is a sacred thing to eat. This grows out of the fact that God is in everything.--Ibid., 1899, 119. 5BIO 285 7 At this same meeting Dr. Daniel H. Kress spoke of the marvelous work in the healing of a wound: 5BIO 285 8 The Lord is constantly at work. God works in us, constantly building up, repairing waste, and healing all manner of diseases. "I am the Lord which healeth thee." But in addition to the fact that God is in every man, we must recognize that He is in everything--the food we eat, the air we breathe. These are a means of ministering life to man.--Ibid., 120. Seeds of Error Carried to the World Field 5BIO 285 9 Thus the seeds of pantheism were being sown at the General Conference session of 1899, and through the General Conference Bulletin they were carried to the church throughout the world. Somehow the peril of this teaching was not discerned. It seemed to be beautiful light; light that if adequately understood would lead to holy living: God is in the air; God is in water; God is in the corn; God is in the bread; and it is because God is in men and women that disease cannot take hold of them. 5BIO 285 10 From time to time during the session, communications were received from Ellen G. White, who was in Australia, and certain meetings were set apart for the reading of these communications. One such was on Wednesday morning, March 1. The following Sabbath afternoon was also given over to "reading several Testimonies received since the opening of the session of the conference." Elder G. A. Irwin read these. Significantly, the first carried the title "The True Relation of God and Nature." Ellen White spoke of the Fall of man and of the worship of the Athenians who erected their altars for the worship of nature on which they might well inscribe "To the unknown God." "Nature is not God," she said, "and never was God. The voice of nature testifies of God, declaring His glory; but nature itself is not God. As God's created work, it but bears a testimony of His power."--Ibid., 157. 5BIO 286 1 She continued: The ancient philosophers prided themselves upon their superior knowledge, but God has said of them: "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator."--Ibid., 157 5BIO 286 2 Then she made a point that showed where the "new light" would lead. 5BIO 286 3 Christ came to the world as a personal Saviour. He represented a personal God. He ascended on high as a personal Saviour, and He will come again as He ascended to heaven--a personal Saviour. We need carefully to consider this; for in their human wisdom, the wise men of the world, knowing not God, foolishly deify nature and the laws of nature.-- Ibid. 5BIO 286 4 In the following words she clearly sorted things out: Those who have a true knowledge of God will not become so infatuated with the laws of matter and the operations of nature as to overlook or to refuse to acknowledge the continual working of God in nature. Deity is the author of nature. The natural world has in itself no inherent power but that which God supplies. How strange, then, that so many make a deity of nature! God furnishes the matter and the properties with which to carry out His plans. Nature is but His agency.-- Ibid. 5BIO 286 5 How interestingly these words of counsel dealt with presentations that had been made earlier in the session. But as far as the record reveals, the delegates seem to have made no connection between those presentations and the messages that Ellen White sent from Australia. The timing, too, was significant, for she wrote nearly a month before the session opened and they arrived when truly needed. Those inspired messages should have forever buried the pantheistic teachings. But not so. They were forgotten, but pantheism was not. Dr. Kellogg and those who held views similar to his became even more bold in the presentation of pantheistic teachings. Such teachings threatened the principal doctrines that Seventh-day Adventists hold, particularly that of the sanctuary, with Christ ministering in the Most Holy Place. But the danger was not seen by most. 5BIO 287 1 The pantheistic views became popular and were taught in Battle Creek College. They were taught in the Sanitarium, and as has been shown, they were defended by some physicians and some ministers. Pantheism Rampant in Battle Creek 5BIO 287 2 As Elder Daniells took up residence in Battle Creek as the leader of the church following the General Conference of 1901, he found these teachings rampant. For years he had been more or less isolated in Australia. He was amazed to hear the talk of God in flowers, in trees, in mankind. The expression was constantly heard: The acorn falls to the ground and a tree springs up. It was argued that one must say there is a tree maker in the tree. It was declared that the Creator, whatever He might be like, was in the things that were made, and therefore, man must look within for his maker and his God. And some boldly said that there is no great Being sitting on the throne in heaven, but God is in all nature. 5BIO 287 3 This Daniells could not accept, because, as he declared: "I knew that the Bible says that there is a great Supreme Being who had created all things. So I never felt in harmony with this idea."--DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 2. 5BIO 287 4 Elder W. A. Spicer, who was serving with Elder Daniells in the General Conference as newly appointed secretary of the Foreign Mission Board, had spent years of service in India. He was astonished at this teaching that was being proclaimed around Battle Creek. He recognized it clearly as pantheism, which is the basis of Hinduism. He asked himself, "Could it be that the philosophies of heathenism are being taught by leading men in the Seventh-day Adventist Church?" 5BIO 288 1 On February 18, 1902, as noted in Chapter 11, the Sanitarium in Battle Creek burned to the ground, and the denomination was confronted with the matter of rebuilding. Dr. Kellogg came to the General Conference Committee and asked what the General Conference could do to help. Thinking of the effort being made in the selling of Christ's Object Lessons to help clear the debts of the church's educational institutions. Elder Daniells suggested that Dr. Kellogg write a simple book on physiology and health care that could be sold by Seventh-day Adventist throughout the United States. Perhaps they could sell half a million copies, and all income from the sale of this book could be used to help rebuild the sanitarium. 5BIO 288 2 This appealed to Dr. Kellogg. But Daniells hastened to say: "Now look here, Doctor, that book must not contain a single argument of this new theory you are teaching, because there are a lot of people all over the States who do not accept it. I know from what they say, and if it has any of what they consider pantheism they will never touch it."-- Ibid., 3. 5BIO 288 3 And the doctor replied, "Oh yes, oh yes, I understand that." And Daniells reiterated the point: "You must leave all that out."-- Ibid. Dr. Kellogg fully agreed. (As Kellogg tells the story, it was he who proposed the book for popular sale. Perhaps the idea originated in the minds of both leaders.) In the summer of 1902 Daniells took the matter to the union presidents, and they promised to support the wide sale of a book that would help to raise funds for the Sanitarium. 5BIO 288 4 Dr. Kellogg was a tireless worker. He dictated a manuscript as quickly as he could, and it was sent to the Review and Herald office for the setting of the type. In the form of galley proofs the nascent book, to be called The Living Temple, came to Elder W. W. Prescott, General Conference field secretary, who was serving as acting leader in the absence of Elder Daniells, and to Dr. Kellogg, who was in Europe. 5BIO 288 5 Elder Prescott called Elder Spicer's attention to some of the chapters. Spicer in turn mentioned his feeling to one of Dr. Kellogg's medical associates, that wrong ideas were set forth in certain portions of the book. 5BIO 289 1 The medical friend looked the matter over and wrote to Elder Spicer that it was his conviction that the matter in question was quite right and in harmony with the Advent message, however differently truths might be expressed from a scientific standpoint. He felt that the church ought to be ready to accept advancing light. To this Elder Spicer replied in a letter written June 5, 1902: 5BIO 289 2 "A book to be used as it is purposed that this shall be, in order to pay debts on our sanitariums, must be altogether above question and controversy. It is not a question as to whether our people ought to take advanced light or not, but simply a question as to rallying everybody to undertake what at best will be a very difficult problem."--DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," Copy A, p. 18. 5BIO 289 3 Soon after Kellogg's return to Battle Creek, Spicer was invited by the doctor to come to his home for a discussion of the book. The men spent an entire Sabbath afternoon together, and soon they were in rather bitter controversy, as the doctor explained that the teachings of the book presented his views in a very modest fashion, and it was his intent to teach that God was in the things of nature. 5BIO 289 4 Later Spicer wrote of the exchange: "Where is God?" I was asked. I would naturally say, He is in heaven; there the Bible pictures the throne of God, all the heavenly beings at His command as messengers between heaven and earth. But I was told that God was in the grass and plants and in the trees.... 5BIO 289 5 "Where is heaven?" I was asked. I had my idea of the center of the universe, with heaven and the throne of God in the midst, but disclaimed any attempt to fix the center of the universe astronomically. But I was urged to understand that heaven is where God is, and God is everywhere--in the grass, in the trees, in all creation. There was no place in this scheme of things for angels going between heaven and earth, for heaven was here and everywhere. The cleansing of the sanctuary that we taught about was not something in a faraway heaven. "The sin is here ...[Dr. Kellogg said, pointing to his heart], and here is the sanctuary to be cleansed."-- Ibid., 19, 20. 5BIO 290 1 As he left the doctor on that Sabbath afternoon, Spicer reported: I knew well enough that there was nothing of the Advent message that could fit into such a philosophy. As I had listened, one light after another of the gospel message seemed to be put out. Religious teaching that to me was fundamental was set aside.-- Ibid., 21. Manuscript for The Living Temple Turned Down 5BIO 290 2 When the General Conference Committee perceived the nature of the manuscript, a committee of four was appointed to give study to it and bring a report. As members of the committee read, they found such explanations as the following: 5BIO 290 3 Suppose now we have a boot before us--not an ordinary boot, but a living boot, and as we look at it, we see little boots crowding out at the seams, pushing out at the toes, dropping off at the heels, and leaping out at the top--scores, hundreds, thousands of boots, a swarm of boots continually issuing from our living boot--would we not be compelled to say, "There is a shoemaker in the boot"? So there is present in the tree a power which creates and maintains it, a tree-maker in the tree.--JHK, The Living Temple, p. 29. 5BIO 290 4 After the reading, two reports were prepared, a majority report and a minority report, a rather unusual procedure in the experience of Seventh-day Adventists. The reports were taken to the Autumn Council that year. The majority report stated: 5BIO 290 5 "That, we find in the book Living Temple nothing which appears to us to be contrary to the Bible or the fundamental principles of the Christian religion, and that we see no reason why it may not be recommended by the Committee for circulation in the manner suggested." A. T. Jones, J. H. Kellogg, David Paulson.--DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," Copy A, p. 27. 5BIO 291 1 The minority report was written by W. W. Prescott, and it read: "I am compelled to say that I regard the matter, outside those portions of the book which deal with physiology and hygiene, as leading to harm rather than good; and I venture to express the hope that it will never be published."-- Ibid. 5BIO 291 2 The General Conference Committee accepted the minority report. In the discussion that followed, according to the minutes, the author requested the privilege of withdrawing the book from consideration. It was not long, however, according to Elder Daniells, before Kellogg jumped to his feet and demanded an open hearing so that everybody from the Sanitarium and the Review and Herald could hear both sides of the matter. He pointed out it should not be confined to a small meeting of the General Conference brethren. So it was decided to hold such a meeting in the Review and Herald chapel. Daniells expected that only a relatively few people from the Review and Herald would be able to get off work to attend, although the chapel would hold a big crowd. However, when they met at eight-thirty in the morning, the room was packed to the anteroom and down the stairs. The meeting lasted until noon. 5BIO 291 3 Elder Daniells reviewed the history of the church's medical work, the steps being taken to bring the finances into line, and the pantheistic teachings in the galleys of The Living Temple. In the afternoon Dr. Kellogg presented his side of the story. Elder Daniells felt that he faced a real crisis in this situation and spent much of the night in study and prayer. The next morning as the Autumn Council attempted to proceed with its business, Dr. Kellogg was present with a big pile of books. He asked for a point of privilege that he might present the fact that "from the first, Elder James White, George I. Butler, and all ... your leaders have been absolutely opposed to this medical department of the denomination."--DF 15a, AGD. "How the Denomination Was Saved From Pantheism," Copy A, p. 13. 5BIO 291 4 The brethren listened for a while. Finally one of the men stood and asked: 5BIO 291 5 "Mr. Chairman, I rise to a point of order. I cannot sit here in this committee and listen to these harsh terms that Dr. Kellogg is using against our venerable founder and leader [James White]. I wish the chairman to call him down."-- Ibid. 5BIO 292 1 The chairman accepted the proposition and declared, "'I will say to Dr. Kellogg, "We do not wish any more of this." You will please terminate your subject.'"-- Ibid., 13, 14. He did, but under protest. 5BIO 292 2 Dr. Kellogg placed a personal order with the Review to print The Living Temple. About a month later the Review and Herald burned, and the plates for the book, which stood ready for the press, were destroyed by the fire. Pantheistic Teachings and the General Conference of 1903 5BIO 292 3 As leading workers approached the General Conference session, which was to open on March 27 in Oakland, California, the proposed book The Living Temple was a matter of deep concern. On March 16, Ellen White wrote to Dr. Kellogg: 5BIO 292 4 You are not definitely clear on the personality of God, which is everything to us as a people. You have virtually destroyed the Lord God Himself.--Letter 300, 1903. 5BIO 292 5 Again on April 5, while at the session, she wrote to the doctor: The specious, scheming representations of God in nature carry their charming, soothing influence as a peace and safety pill to give to the people, in the spiritualistic views [Note: This term does not refer to spiritualism as we speak of it today, but to spiritualizing certain truths.] that Satan has instituted in your theories.--Letter 301, 1903. 5BIO 292 6 She wrote to him a second letter on the same day. In this letter she said: 5BIO 292 7 Your ideas are so mystical that they are destructive to the real substance, and the minds of some are becoming confused in regard to the foundation of our faith. If you allow your mind to become thus diverted, you will give a wrong mold to the work that has made us what we are--Seventh-day Adventists.--Letter 52, 1903. 5BIO 292 8 Early in the session, in one of her talks Ellen White had declared: Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel's message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844. We knew then what the message meant, and we call upon our people today to obey the word, "Bind up the law among My disciples."--The General Conference Bulletin, 1903, 32. 5BIO 293 1 On April 3 she had warned: Spurious scientific theories are coming in as a thief in the night, stealing away the landmarks and undermining the pillars of our faith. God has shown me that the medical students are not to be educated in such theories, because God will not endorse these theories. 5BIO 293 2 The most specious temptations of the enemy are coming in, and they are coming in on the highest, most elevated plane. These spiritualize the doctrines of present truth until there is no distinction between the substance and the shadow. 5BIO 293 3 You know that Satan will come in to deceive if possible the very elect. He claims to be Christ, and he is coming in, pretending to be the great medical missionary.--Ibid., 87. 5BIO 293 4 As mentioned in an earlier chapter, Ellen White fully intended on several occasions at the 1903 General Conference to meet pantheistic teachings explicitly and face to face in an open meeting where Dr. Kellogg and his views would be completely exposed. But in each case she was restrained from doing so. While at the session she was instructed in vision that she "'must not say anything that would stir up confusion and strife in the conference.'"--DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," Copy A, p. 30. 5BIO 293 5 That the General Conference session should come to a close without the issues being squarely met was a matter of deep perplexity to not a few, including her own son, W. C. White. Most came to see that somehow in the providence of God He does not always deal with such matters precipitously. He did not do so in dealing with Lucifer when he fell in heaven. Things must develop to a certain point before the issues could be met in a way that all would understand what they were and take a safe stand. And so it was seen in 1903 in the case concerning the pantheistic teachings. ------------------------Chapter 22--"Meet It!" 5BIO 294 1 It had been hoped that in connection with the destruction of the book plates in the Review and Herald fire, Dr. Kellogg would abandon the matter of publishing The Living Temple. But instead he sent the manuscript to a commercial printer in Battle Creek. Three thousand copies of the book were printed and began to make their way among Seventh-day Adventists. 5BIO 294 2 When the book came from the press, discerning readers clearly saw that certain chapters were literally peppered with pantheistic teachings. Those in sympathy with the new philosophy held that this understanding of God would lead to holy living and to a deeper religious experience. As Seventh-day Adventist workers met, the conversation inevitably turned to the "new light" set forth in The Living Temple. Ellen White was still silent on the matter. The book was now in the field and being pressed upon the conferences with the urging that its sale would help to meet the costs of rebuilding the Battle Creek Sanitarium. 5BIO 294 3 The leading officers of the General Conference, on July 31, 1903, wrote a letter to conference presidents, pointing out that the book had been considered at the 1902 Autumn Council, and that certain teachings in it were seriously questioned: 5BIO 294 4 "It seemed to the Committee that while it was not a proper thing for a General Conference council to pass formally upon any question of religious teaching, it was likewise not a proper thing to recommend the circulation of literature so seriously criticized."--DF 15c, W.A. Spicer, "How the Spirit of Prophecy Met a Crisis," copy A, p. 31. 5BIO 295 1 In the meantime, the attention of many church leaders was much taken up with moving the Review and Herald and the General Conference headquarters. As mentioned earlier, in August they took possession of the property they had rented in Washington at 222 North Capitol Street, where they set up headquarters. Autumn Council had to be planned for, and it was decided that it should be held right there in Washington. 5BIO 295 2 As Elder Daniells listed the important points to be considered at the Council, the matter of pantheism and The Living Temple was not included. He mentioned a number of progressive moves that he hoped could be made. He referred to the experience of the Autumn Council the year before in Battle Creek, which was disrupted by elements that made it impossible to do aggressive planning. This was likewise so, he said, of the General Conference session held in Oakland. Now he fondly hoped the meeting planned for October would be "a council of peace, harmony, and hard work" (AGD to WCW, October 23, 1903). He felt sure that in the quiet of Washington the leaders could get down to the business that needed to be done. 5BIO 295 3 In his own heart Daniells hoped that the question of pantheism would not be brought up, but he did not mention this in the letter to the union presidents. He stated that while they were together in Washington they must give study to the work there, give attention to the various features that must be developed, and establish priorities. He wrote: 5BIO 295 4 Every step taken thus far has been in obedience to the instruction the Lord has given us through His servant, Sister White. Every suggestion we have to make regarding the development of the work will be based on the same instruction. How fast and by what means we should carry out this instruction, which must eventually be fully obeyed, must be decided by the Committee in council.--AGD to General Conference Committee, September 4, 1903. 5BIO 295 5 In due time in the summer of 1903 a copy of The Living Temple arrived at Elmshaven, but Ellen White did not look at it. This was not unusual, for often in a crisis she refrained from reading materials that had a bearing on the situation, lest it be said she was influenced by what she had read. On the basis of the light she received from the Lord, however, from time to time she mentioned the book. 5BIO 296 1 Finally, as the crisis developed, Willie suggested to her that perhaps she should read some of the passages. So on September 23 he sat down by her side and went over some of the statements dealing with theological matters (22 WCW, p. 219). This put her in a better position to speak more specifically in regard to the book. 5BIO 296 2 When she was questioned as to why she had not spoken publicly about it earlier, she stated that she had assumed that those who were leading the church should have wisdom to know how to deal with problems of this character. The 1903 Autumn Council 5BIO 296 3 The Autumn Council of the General Conference Committee opened in Washington, D.C., according to plan on October 7, with meetings in the newly acquired M Street church. The brethren entered into their work with dedication and earnestness. In the early days of the Council, Dr. E.J. Waggoner, Elder A. T. Jones, and Dr. David Paulson arrived in Washington. Dr. Kellogg came Sabbath morning, October 17. As the men from Battle Creek presented themselves, it was evident to Elder Daniells and his associates that they would again be confronted with The Living Temple and the teaching of pantheism. 5BIO 296 4 Although these elements were not included on the agenda for the Council, the regular work was laid aside and a day was given to the consideration of the pantheistic philosophy. The representatives from the field were confused. All day they wrestled with the matter. Some wavered and waffled. At about nine o'clock in the evening Elder Daniells considered it time to adjourn the meeting, but he did not dare call for a vote. People were too confused and uncertain, and he did not wish to take a step that would solidify any conclusions. So he dismissed the meeting, and the people started to their lodging places. 5BIO 296 5 Dr. Paulson, who was strongly supportive of Dr. Kellogg, joined Daniells. As the two walked along they continued with the discussion of the day. Reaching the home where Daniells was staying, they stood under a lamppost and chatted for a time. Finally, Dr. Paulson shook his finger at Daniells and declared: 5BIO 297 1 "You are making the mistake of your life. After all this turmoil, some of these days you will wake up to find yourself rolled in the dust, and another will be leading the forces."--AGD, The Abiding Gift of Prophecy, pp. 336, 337. 5BIO 297 2 Elder Daniells straightened up in his weariness and in his discouragement and replied firmly: 5BIO 297 3 "I do not believe your prophecy. At any rate, I would rather be rolled in the dust doing what I believe in my soul to be right than to walk with princes, doing what my conscience tells me is wrong."-- Ibid., 337. 5BIO 297 4 After parting, Daniells entered the home, where he found a group of people awaiting him. They seemed lighthearted and exclaimed: "'Deliverance has come! Here are two messages from Mrs. White.'"-- Ibid. The Messages from Sister White 5BIO 297 5 "No one can imagine," recounts Daniells, "the eagerness with which I read the documents that had come in the mail while we were in the midst of our discussions. There was a most positive testimony regarding the dangerous errors that were taught in The Living Temple."-- Ibid. The message had come just at the crisis hour. As he read, his eyes fell on these words: 5BIO 297 6 I have some things to say to our teachers in reference to the new book The Living Temple. Be careful how you sustain the sentiments of this book regarding the personality of God. As the Lord presents matters to me, these sentiments do not bear the endorsement of God. They are a snare that the enemy has prepared for these last days.... 5BIO 297 7 We need not the mysticism that is in this book. Those who entertain these sophistries will soon find themselves in a position where the enemy can talk with them, and lead them away from God. It is represented to me that the writer of this book is on a false track. He has lost sight of the distinguishing truths for this time. He knows not whither his steps are tending. 5BIO 298 1 The track of truth lies close beside the track of error, and both tracks may seem to be one to minds which are not worked by the Holy Spirit, and which, therefore, are not quick to discern the difference between truth and error.... 5BIO 298 2 In the visions of the night this matter was clearly presented to me before a large number. One of authority was speaking.... The speaker held up Living Temple, saying, "In this book there are statements that the writer himself does not comprehend. Many things are stated in a vague, undefined way. Statements are made in such a way that nothing is sure. And this is not the only production of the kind that will be urged upon the people. Fanciful views will be presented by many minds. What we need to know at this time is, What is the truth that will enable us to win the salvation of our souls?"--Letter 211, 1903. 5BIO 298 3 The entire manuscript of seven pages was devoted to the subject and may be read in The Review and Herald, October 22, 1903. 5BIO 298 4 In another document received from Sister White addressed to "Leaders in Our Medical Work" and dealing with medical missionary work, the control of medical institutions, and pantheism, he read: 5BIO 298 5 After taking your position firmly, wisely, cautiously, make not one concession on any point concerning which God has plainly spoken. Be as calm as a summer evening, but as fixed as the everlasting hills. By conceding, you would be selling our whole cause into the hands of the enemy. The cause of God is not to be traded away. We must now take hold of these matters decidedly. I have many things to say that I have not wanted to say in the past, but now my mind is clear to speak and act. 5BIO 298 6 I am sorry to be compelled to take the position that I am forced to take in behalf of God's people. In taking this position, I am placed under the necessity of bearing the heavy burden of showing the evil of the plans that I know are not born of heaven. This is the burden that many times in the past the Lord has laid upon me, in order that His work might be advanced along right lines. How much care and anxiety, how much mental anguish and wearing physical labor, might be saved me in my old age! 5BIO 298 7 But still I am under the necessity of going into the battle, and of discharging in the presence of important assemblies the duty that the Lord has laid upon me--the duty of correcting the wrong course of men who profess to be Christians, but who are doing a work that will have to be undone at a great loss, both financially and in the shaking of the confidence of the people.--Letter 216, 1903. The Tide is Turned 5BIO 299 1 The next morning church leaders assembled for their Council. After the prayer, Elder Daniells arose and told the brethren he had received two important messages from Sister White. Everyone was eager to hear them. They sat in thoughtful silence while he read. As statement after statement setting forth the falsity of the teachings of The Living Temple was presented to the assembly, many loud amens were heard and tears flowed freely. It was at that moment that the tide was turned. 5BIO 299 2 So overwhelmed was Elder Daniells with these events that he could not refrain from mentioning them again and again in his correspondence in the days that followed. On Tuesday morning, October 20, he wrote to Ellen White: 5BIO 299 3 We are in the midst of our Council, and I am terribly pressed with work, but I must take a minute this morning to tell you what a wonderful blessing your communications have been to our Council. Never were messages from God more needed than at this very time; and never were messages sent from Him to His people more to the point than those you have sent to us. They have been exactly what we have needed, and have come at just the right time from day to day in our Council. You can never know, unless the Lord Himself causes you to know it, what a great blessing your communication regarding The Living Temple has been to us. It came at just the right time exactly. The conflict was severe, and we knew not how things would turn. But your clear, clean-cut, beautiful message came and settled the controversy. I do not say that all parties came into perfect harmony, but it gave those who stood on the right side strength to stand, and hold their ground.--AGD to EGW, October 20, 1903. 5BIO 299 4 In his letter he referred to specific documents received: 5BIO 300 1 But the most wonderful of all was the message we received yesterday morning, written August 4, and copied October 12, addressed to the leaders in our medical work. Dr. Kellogg had been with us two or three days. His attitude had brought more or less confusion in the minds of a number of our ministers--men who do not really know where they stand. Your message came on just the right day--a day earlier would have been too soon. I read it to the council yesterday, and it produced a most profound impression.-- Ibid. 5BIO 300 2 Daniells then stated: At the close of the reading one of the ministers arose and stated that he felt impressed to ask all who proposed to take a firm stand with Sister White in this great struggle, to arise to their feet. Nearly every person in the room arose.-- Ibid. 5BIO 300 3 In touching terms Daniells referred to his own experience: As for myself, when I received this last communication, I could only sit and weep. For a whole year I had been under a terrible mental strain. I had seen the evil thing, but had not dared to say all that I knew ought to be said. I could not surrender an inch of ground. I knew that it would be wrong to do so, and yet many of my brethren misunderstood me, and charged me with a hard, unyielding spirit, and with a desire to make war.... 5BIO 300 4 This communication, calling our brethren to take their stand, brought great relief to me, and the terrible load that had at times almost crushed me, has, in a measure, rolled off from me.-- Ibid. 5BIO 300 5 A few days later he wrote to W. C. White, opening his letter with these words: 5BIO 300 6 It will be impossible for me to find language to state as clearly and forcibly, and I fear, as accurately as I would like the facts relating to the reception, presentation, and influence of the testimonies received from your mother during our recent Council. Never in my life have I seen such signal evidences of the leadership of an all-wise Being as I have seen in connection with the experiences referred to. Only the divine mind could have foreseen our condition and needs, and have sent us the exact help we needed at precisely the right moment. I believe that this is the feeling of nearly every member of the Council.--AGD to WCW, October 23, 1903. Why the Messages Came When They Did 5BIO 301 1 On receiving these communications from Elder Daniells, Ellen White wrote to him explaining why he received the messages just when he did: 5BIO 301 2 Shortly before I sent the testimonies that you said arrived just in time, I had read an incident about a ship in a fog meeting an iceberg. For several nights I slept but little. I seemed to be bowed down as a cart beneath sheaves. One night a scene was clearly presented before me. A vessel was upon the waters, in a heavy fog. Suddenly the lookout cried, "Iceberg just ahead!" There, towering high above the ship, was a gigantic iceberg. An authoritative voice cried out, "Meet it!" There was not a moment's hesitation. It was a time for instant action. The engineer put on full steam, and the man at the wheel steered the ship straight into the iceberg. With a crash she struck the ice. There was a fearful shock, and the iceberg broke into many pieces, falling with a noise like thunder upon the deck. The passengers were violently shaken by the force of the collision, but no lives were lost. The vessel was injured, but not beyond repair. She rebounded from the contact, trembling from stem to stern, like a living creature. Then she moved forward on her way. 5BIO 301 3 Well I knew the meaning of this representation. I had my orders. I had heard the words, like a living voice from our Captain,"Meet it!" I knew what my duty was, and that there was not a moment to lose. The time for decided action had come. I must without delay obey the command, "Meet it!" 5BIO 301 4 This is why you received the testimonies when you did. That night I was up at one o'clock, writing as fast as my hand could pass over the paper. 5BIO 301 5 We have all stood at our posts like faithful sentinels, working early and late to send to the council instruction that we thought would help you.--Letter 238, 1903. The Backup Work at Elmshaven 5BIO 302 1 In crisis situations such as this Ellen White often began her work at midnight. When her workers came to the office in the morning, they began copying the sheets on which she had written. These were then passed to her for editing. In the meantime she had been writing still more, and all through the day they worked. Then secretaries worked all through the night to get the material ready so that it could be sent on the early-morning train. 5BIO 302 2 They worked to the last minute, and when they heard the whistle of the train at Barro Station, to the north of Elmshaven, D. E. Robinson, one of the secretaries, jumped on a bicycle with testimonies in his pocket. He raced the train almost two miles to the crossing and then to the station to drop the letters in the mail car. Days later they arrived at their destination just at the hour they were needed. Everyone understood that God's hand was in the work. 5BIO 302 3 When the messages were read at the Council in Washington, Dr. Kellogg responded favorably, saying that he accepted the testimony and that he would modify the wording in The Living Temple dealing with theological matters. But his statements were rather erratic and changeable. His attitude alternated, and it finally turned out that the doctor never really changed. Warnings Against the Threat of Pantheism 5BIO 302 4 During the crisis of 1903 and into 1904, Ellen White wrote concerning pantheism, its threat to the church and to the religious experience of those who were drawn to it. On August 4 she wrote: 5BIO 302 5 The doctor is ensnared in a net of specious deception. He is presenting as of great worth things that are turning souls from the truth into ... forbidden paths.--Letter 216, 1903. 5BIO 302 6 On September 18 in a letter to Elder Daniells, she referred to Kellogg's experience as a young man back in 1882: 5BIO 302 7 The Lord presented this matter to me, revealing that the result of such teaching was a subtle beguiling of the mind, and that the doctor himself did not foresee this result of his extreme views in regard to God in nature.... I told him that the Lord was greatly dishonored by being thus represented, and that such ideas would lead the people into spiritualism. [Note: As noted, this term was several times used in this setting to indicate a spiritualizing away of such basic truths as the personality of God.]--Letter 271a, 1903. 5BIO 303 1 While Kellogg himself gave up the ideas at the time, Drs. W. B. Sprague and W. J. Fairfield, who were associated with him, were lost to the truth, most likely as the result of the doctor's early interest in pantheism. 5BIO 303 2 In another September 18 letter Ellen White wrote: Dr. Paulson's mind is becoming confused.... Extreme views of "God in nature" undermine the foundation truths of the personality of God and the ministration of angels. A confused mass of spiritualistic ideas takes the place of faith in a personal God.... Let Dr. Paulson take heed that he be not deceived. He may say, "Sister White's own words are repeated in Dr. Kellogg's teachings." True; but misinterpreted and misconstrued.--Letter 271b, 1903. 5BIO 303 3 Writing on October 2 to Dr. E. J. Waggoner, she said: I am authorized to say to you that some of the sentiments regarding the personality of God, as found in the book Living Temple, are opposed to the truths revealed in the Word of God. ... Had God desired to be represented as dwelling personally in the things of nature--in the flower, the tree, the spear of grass--would not Christ have spoken of this to His disciples? 5BIO 303 4 I have seen the results of these fanciful views of God, in apostasy, spiritualism, free loveism. The free love tendencies of these teachings were so concealed that it was difficult to present them in their real character. Until the Lord presented it to me, I knew not what to call it, but I was instructed to call it unholy spiritual love.--Letter 230, 1903. 5BIO 303 5 In a letter addressed to Dr. Kellogg, but held, as she did at times in critical situations, until certain attitudes or situations developed, she wrote: 5BIO 303 6 I have been given words to speak to you that I cannot withhold. A portion of the matter that is printed in the book Living Temple is incorrect and misleading, and ought not to be placed before the people.... In regard to the book Living Temple, I have been instructed by the heavenly messenger that some of the reasoning in this book is untrue, and that this reasoning would lead astray the minds of those who are not thoroughly established on the foundation principles of present truth.--Letter 232, 1903. 5BIO 304 1 Writing to Elders Prescott and Daniells on October 11, she compared The Living Temple to forbidden fruit, and stated: 5BIO 304 2 Like Adam and Eve, who took the apple from the tree of the knowledge of good and evil, and ate it, our own sheep and lambs are swallowing the deceptive morsels of error offered them in the pages of this book. I am instructed to warn our brethren and sisters not to discuss the nature of our God.--Letter 224, 1903. 5BIO 304 3 The principles involved were not new to Ellen White, as she disclosed in one of her letters on October 13: 5BIO 304 4 Before I was 17 years old, I had to bear my testimony against them [sentiments regarding God such as are found in The Living Temple] before large companies. In New Hampshire, two prominent men, who professed to believe in the Lord's soon coming, were active in disseminating ideas regarding God similar to those presented in The Living Temple.--Letter 217, 1903. 5BIO 304 5 On the night of October 13, 1903, she had a vision regarding Dr. Paulson. She saw someone looking over his shoulder and saying, "'You, my friend, are in danger.'" She warned him against trying to make it appear that the testimonies sustained Dr. Kellogg's position, and revealed to him what she had seen at Oakland: "Angels clothed with beautiful garments, like angels of light, were escorting Dr. Kellogg from place to place, and inspiring him to speak words of pompous boasting that were offensive to God."--Letter 220, 1903. 5BIO 304 6 While the Autumn Council was in progress in Washington, she wrote: 5BIO 305 1 If a change does not take place during the council meeting... it may be that I shall have to go to Battle Creek, and bear a decided testimony for God and for the truth in behalf of God's people.-- Ibid. 5BIO 305 2 The warnings and counsels continued into 1904. In Special Testimonies, Series B, No. 2, published that year, are these words on page 47: 5BIO 305 3 That which has been said in the testimonies in regard to Living Temple, and its misleading sentiments, is not overdrawn. Some of its theories are misleading, and their influence will be to close the minds of those who receive them against the truth for this time. Men may explain and explain in regard to these theories, nevertheless they are contrary to the truth. Scriptures are misplaced and misapplied, taken out of their connection and given a wrong application. Thus those are deceived who have not a vital, personal experience in the truths that have made us as a people what we are. 5BIO 305 4 On August 7, 1904, Ellen White wrote: Separate from the influence exerted by the book Living Temple; for it contains specious sentiments. There are in it sentiments that are entirely true, but these are mingled with error. Scriptures are taken out of their connection, and are used to uphold erroneous theories.... It will be said that Living Temple has been revised. But the Lord has shown me that the writer has not changed, and that there can be no unity between him and the ministers of the gospel while he continues to cherish his present sentiments. I am bidden to lift my voice in warning to our people, saying, "Be not deceived; God is not mocked."--Testimonies for the Church Containing Letters to Physicians and Ministers Instruction to Seventh-day Adventists, 49 (Selected Messages 1:199). 5BIO 305 5 I am instructed to speak plainly. "Meet it," is the word spoken to me. "Meet it firmly, and without delay." But it is not to be met by our taking our working forces from the field to investigate doctrines and points of difference. We have no such investigation to make. In the book Living Temple there is presented the alpha of deadly heresies. The omega will follow, and will be received by those who are not willing to heed the warning God has given.--Testimonies for the Church Containing Letters to Physicians and Ministers Instruction to Seventh-day Adventists, 50 (Selected Messages 1:200). 5BIO 306 1 The issues were now in the open. Physicians, nurses, ministers, and church members, particularly in Battle Creek, were taking sides. How could the real issues be made clear? It was a life-and-death struggle for souls. What others did not see, Ellen White saw clearly, and it weighed heavily upon her. 5BIO 306 2 To sound a warning to the church throughout the land, Ellen White hurried the production of Testimonies for the Church, volume 8, with its section on "The Essential Knowledge," dealing with God and nature and a personal God. She dwelt at length on the danger of speculative knowledge, her message buttressed with abundant scripture evidence of a personal God. The book The Ministry of Healing was in preparation at this time; there was included in it also a section entitled "The Essential Knowledge," dealing with speculative knowledge and the false and true in education. Thus Ellen White went on record with warnings that would continue to sound. ------------------------Chapter 23--The Fall and Winter Work at Elmshaven 5BIO 307 1 The summer of 1903 had been hot and dry, with no rain for nearly six months. This was not unusual for northern California. 5BIO 307 2 The farm, under Iram James's management for the second year, was doing well. W. C. White reported, "We do not bother our heads about it." It produced eight and one-half tons of prunes in 1903. When dried, this yielded three and one-half tons of dried fruit. Several one hundred pound bags were sent as a gift to the Oakwood school for blacks in Alabama (23 WCW, pp. 167, 168, 258). 5BIO 307 3 The grapes also yielded well. With the use of machinery purchased for the purpose, they were turned into grape juice; in 1903, 850 gallons were bottled and sold. Eventually a fruit-storage shed was constructed north of the barn to accommodate the business of the Home Fruit Company. 5BIO 307 4 Ellen White, at Elmshaven, had followed the rapid developments in Battle Creek and Washington. From day to day, as the Lord impressed her mind, she wrote letters of counsel. She was perplexed because Elder A. T. Jones, in response to Dr. Kellogg's invitation, and in spite of her warnings, had given up executive work in the California Conference and had gone to Battle Creek. She heard reports of the plans of Kellogg and Jones to reopen Battle Creek College, a plan she strongly opposed. This was in addition to the accelerating inroads of the pantheistic philosophies that Kellogg espoused, which have been noted at length. 5BIO 307 5 Elder Daniells kept before her many questions concerning the work in Washington. Eager for prompt replies, Daniells asked W. C. White to set aside one afternoon a week to consider the matters he presented. To this, White replied: 5BIO 308 1 For more than a week Mother has been writing rapidly on the various issues mentioned in your letter, and all her helpers have been busy in copying these documents and getting packages ready to send to you, to A. T. Jones, and to Elder G. C. Tenney.... The facts are, my brother, that all of our book work has been laid aside by all of our helpers except Sister Davis, and that the whole force of our department has been devoted to the preparation of those testimonies which we thought would be of value to you and to our brethren in council at Washington.--22 WCW, p. 342. 5BIO 308 2 Meeting the pantheistic crisis drained Ellen White's strength and left her courage at a low ebb. The experience in Washington at the Autumn Council lifted the burden considerably, except for Dr. Kellogg. She now turned to work on The Ministry of Healing and Testimonies, volume 8. 5BIO 308 3 Describing the workers and the work in the office, W. C. White reported: 5BIO 308 4 Sister Davis is making excellent progress with The Ministry of Healing. Sister Hare is preparing copying general matter for Testimonies, volume 8. Brother Crisler is preparing [compiling from EGW materials] a series of articles for the Southern Watchman. Brother Robinson is largely occupied with writing out [copying] Mother's original matter, and Helen Graham writes and copies, and helps all around.-- Ibid., 919, 920. 5BIO 308 5 On December 21, Elder Daniells wrote a letter and sent a diagram showing the proposed location of the buildings for the Sanitarium and the school on the fifty acres secured in Takoma Park. Ellen White read the letter twice and studied the plans. The plan showed three hundred feet between the buildings of the two institutions. W. C. White describes her reaction on that late December day: 5BIO 308 6 She went out with me while I paced off three hundred feet from her house. We find that that is just the distance from the southeast corner of her house to the little bridge on the road to my house. It seems to us to be a short distance to separate the main buildings of what will grow to be two large and important institutions.--23 WCW, p. 90. 5BIO 309 1 He added: Aside from this, your plans as proposed strike us very favorably.-- Ibid. 5BIO 309 2 November 26 was Ellen White's seventy-sixth birthday. A dozen of her old friends came down from the Sanitarium to spend a pleasant hour celebrating, but such experiences reminded her that her years were running out and she must hasten on with her literary work. 5BIO 309 3 Christmas at Elmshaven was a usual workday. W. C. White reported in a long letter to A. G. Daniells: 5BIO 309 4 It is a bright, crisp, frosty, sunny morning: an ideal day for midwinter in California. If we had any time to be merry, we could make it a merry Christmas.-- Ibid., 58. 5BIO 309 5 Book work was being pushed by other members of the staff. Developments in Takoma Park 5BIO 309 6 At the Autumn Council the purchase of the Thornton property in Takoma Park just inside the District of Columbia line was approved. This would furnish building sites in the city of Washington for the Review and Herald and the General Conference. Elder Daniells reached out for Ellen White's counsel on the moves that should be made, and it now seemed that his prophecy of July 23 would be fulfilled. He had written: 5BIO 309 7 I am expecting that before spring you will feel it your duty to come to Washington to see our situation, and counsel with us regarding the work.--AGD to EGW, July 23, 1903. 5BIO 309 8 As winter approached, there was a discussion at Elmshaven of a proposed trip to the East in March or April, a trip that might extend to six months or more as Ellen White and W. C. White, and possibly his family, temporarily made their homes in Washington. They carefully watched developments at the headquarters of the church. 5BIO 310 1 One factor--aside from the need to get book work done, and winter weather--that had a bearing on the timing of the proposed trip was the forthcoming biennial meeting of the Pacific Union Conference, scheduled for March 18-28. As the fledgling union conferences organized at the General Conference in April, 1901, held their first important meetings, Ellen White wanted to attend as many as possible. Of her burden, W. C. White wrote to Elder Daniells on December 27, 1903: 5BIO 310 2 Mother suggests that it is essential to the health of all our union conferences that we shall encourage them to be self-governing. Let the officers of the General Conference be present at the Annual Conferences and at union conferences, teaching diligently the counsels and principles that have been presented again and again, and then leave the brethren in the union or local conference to choose their officers and shape their policy.... Mother says that in all our union conferences it might be well for the work now devolving upon the president to be shared by his assistants on the committee and by the vice-president, who could do some of the traveling and share some of the responsibilities of the president.--23 WCW, p. 84. 5BIO 310 3 In addition to the meeting of the Pacific Union Conference, she hoped to attend the Lake Union session to be held in Berrien Springs in the early summer. She could not attend the session of the Southern Union. She prepared a series of six addresses to be read at sessions where she could not be present. W. C. White wrote Butler that he was free to publish as many as he chose to in the Southern Watchman (The Southern Watchman, 125). 5BIO 310 4 The staff at Elmshaven followed with interest the plans to move the Pacific Press to Mountain View, a country town thirty-five miles south of Oakland. Five acres of land right beside the railway line had been given by the townsfolk as a site for this new industry. 5BIO 310 5 Ellen White was also concerned that families from strong conferences "with their means, with their experience, with their ability," should go "into the Southern States and into foreign countries, carrying the message" (Ibid., 84). There were correspondence and interviews concerning the possibility of securing for $4,000 the Potts Sanitarium property just south of San Diego. 5BIO 311 1 In an effort to conserve her strength for urgent book work, Ellen White, after conferring with W. C. White, frequently requested him to answer letters of inquiry that came to her. 5BIO 311 2 Some of W. C.'s letters opened thus: Mother has handed to me your letter to her of November 26, with the request that I write to you in her behalf.... Mother wishes me to say to you...--Ibid., 133. 5BIO 311 3 Mother handed to me your letter of December 13, telling me that she was weary and heavily burdened with matters she was writing out for the Southern Union Conference, and she wished me to write to you answering as many of your questions as I could, and doing what I could to help you out of your perplexities. 5BIO 311 4 We then read the letter together, and Mother made suggestions as to what I should write to you.--Ibid., 525. Dear Sister, 5BIO 311 5 Mother has permitted me to read your letter of December 16, in which you tell her of the sad experience in connection with your new book, Thought: Its Origin and Power. Mother has requested me to write to you in her behalf. She is sorry, so sorry, for this sad experience, and yet she would say to you, as she often does to our ministers and missionaries whose plans have been overthrown and their work apparently undone, "Be not discouraged. Trust in God. He has power to make that which appears to be only evil, work out for good in some way."--Ibid., 119. Testimonies, Volume Eight 5BIO 311 6 There was the work on Testimonies for the Church, volume 8, which followed quickly on the heels of volume 7. The crisis over the pantheistic teachings at Battle Creek and the turn the medical work was taking under Dr. J. H. Kellogg's leadership called for the early release of counsels Ellen White had written to meet the many different solutions, oftentimes in letters to individuals. 5BIO 311 7 As work proceeded in assembling material to deal with the pantheistic issue, Ellen White instructed her staff "to leave out much of the personal matter," "giving the cautions without naming individuals." (Testimonies for the Church 8:85). An effort, she wrote, was made "to put into this book those things that will be of the greatest help to our people" (Letter 7, 1904). In her articles on "A Personal God" and "A False and True Knowledge of God," she drew in scores of Bible texts that showed the fallacy of the pantheistic philosophy. 5BIO 312 1 W. C. White expressed the hope "that this book will do much to open up to our people an understanding of the peculiar situation that we are in, and to quiet the minds of those who are perplexed and confused because of conflicting views regarding the work at Battle Creek and Washington."--23 WCW, p. 121. 5BIO 312 2 Not all of that first selected could go into the book, the content of which was projected as 350 pages, and there was early talk of volume 9. The book in preparation, volume 8, carried five sections: one general in nature, one consisting of warnings to the Battle Creek church, one comprised of letters to physicians, one on centralizing and Battle Creek issues, and the last, of 81 pages, dealing with pantheism. The book came from the press in March, 1904. Counsel on a Church School Problem 5BIO 312 3 As already noted, in response to Ellen White's pleadings, a church school had been started to serve the Sanitarium church, of which she was a member. Sarah Peck, a much-valued helper, had been released to assist in teaching. Three teachers taught the thirty-five children (Testimonies for the Church 3:79). In the initial school plans, however, no provision was made for the younger children, for it was argued Ellen White had counseled in the Testimonies that "parents should be the only teachers of their children until they have reached eight or ten years of age.... The only schoolroom for children from eight to ten years of age should be in the open air amid the opening flowers and nature's beautiful scenery. And their only textbook should be the treasures of nature."--Ibid., 3:137. 5BIO 312 4 The Sanitarium church school proved to be a great blessing to the community, even though the nearby public school was taught by a Mr. Anthony, a faithful Adventist of experience. 5BIO 312 5 Not infrequently, important council meetings were held in the living room of Ellen G. White's Elmshaven home. General Conference administrators, union and local conference men, and men from the colleges, sanitariums, and publishing houses occasionally sought the privilege of discussing important matters relating to the cause with her and her staff. Usually a record was made of the discussion, for C. C. Crisler or D. E. Robinson took shorthand notes and transcribed the interviews. 5BIO 313 1 Early on Thursday morning, January 14, 1904, in harmony with previous arrangements, a meeting of the Sanitarium church school board was held at Elmshaven. As the fire crackled on the hearth, the seven-member board, seated in comfortable chairs about the living room, discussed with Ellen White whether the Sanitarium church school should provide schooling for children under the age of 10. The question was far-reaching. 5BIO 313 2 On a church-wide basis, Seventh-day Adventists were just then beginning to establish schools to accommodate children below the ninth grade. The lower grades had been taught for years at Battle Creek and Healdsburg colleges, but, as noted earlier, up until 1898, little effort had been made elsewhere. As the concept began to sweep across the land, there were soon about a hundred church schools. 5BIO 313 3 The problem of the age children should begin attending these schools was not confined to the Sanitarium school, and its study involved what was thought to be specific Spirit of Prophecy enunciated directives and how church members should relate to them. 5BIO 313 4 Several in the group that morning at Elmshaven sensed that the discussion to take place would be far-reaching in its influence in establishing policies. 5BIO 313 5 Iram James was in the chair. The other members were L. M. Bowen, business manager of the St. Helena Sanitarium; Elder C. L. Taylor, Sanitarium chaplain and pastor of the church; H. M. McDowell, Sanitarium steward and purchasing agent; Mrs. J. Gotzian, a lay sister of some means residing in the community; Miss Sarah Peck, now one of the church school teachers; and Brother Dennison, a layman employed in the community. 5BIO 313 6 In advance of the meeting, Ellen White had been apprised that children under the age of 10 were being deprived of school privileges. There was a strong feeling on the part of some in the Sanitarium community that, on the basis of statements in the early Testimonies, no provision should be made in the newly established church school for children under 10 years of age. 5BIO 314 1 According to the twenty-five page stenographic report, [published in full in The Review and Herald, April 24, 1975, and in part in Selected Messages 3:214-226.] filed in the White Estate as Manuscript 7, 1904, Ellen White took the initiative in opening the discussion, saying: 5BIO 314 2 For years, much instruction has been given me in regard to the importance of maintaining firm discipline in the home. I have tried to write out this instruction, and to give it to others. 5BIO 314 3 She discussed the responsibilities of parenthood and the importance of right home influences. She dwelt on the responsibility of mothers teaching the children the lessons they should learn in early life. She stated that, according to the light given to her, many who enter the marriage relation fail of realizing all the sacred responsibilities that motherhood brings. Many are sadly lacking in disciplinary power. In many homes there is but little discipline, and the children are allowed to do as they please. Such children drift hither and thither; there is nobody in the home capable of guiding them aright, nobody who with wise tact can teach them how to help father and mother, nobody who can properly lay the foundation that should underlie their future education. 5BIO 314 4 Children who are surrounded by these unfortunate conditions are indeed to be pitied. If not afforded an opportunity for proper training outside the home, they are debarred from many privileges that, by right, every child should enjoy. 5BIO 314 5 She was particularly concerned about the influences on the Sanitarium guests of children running loose, "sharp-eyed, lynx-eyed, wandering about with nothing to do," and "getting into mischief." 5BIO 314 6 Under the circumstances of parental neglect she declared that according to the light given to her, "the very best thing that can be done is to have a school," a "school for those who can be instructed and have the restraining influence upon them which a school-teacher should exert." 5BIO 314 7 She called for a lower department in the Sanitarium school where children as old as 7 or 8 could be instructed. "They will learn in school that which they frequently do not learn out of school, except by association." She said: 5BIO 315 1 I want to know ... who it is that feels perfectly satisfied with their children, as they are, without sending them to the school--to a school that has Bible lessons, has order, has discipline, and is trying to find something for them to do to occupy their time. 5BIO 315 2 She then went into the background of the statement about 10-year-old children: 5BIO 315 3 When I heard what the objections were, that the children could not go to school till they were 10 years old, I wanted to tell you that there was not a Sabbathkeeping school when the light was given to me that the children should not attend school until they were old enough to be instructed. They should be taught at home to know what proper manners were when they went to school, and not be led astray. The wickedness carried on in the common schools is almost beyond conception. That is how it is. 5BIO 315 4 She expressed her concern over what seemed to her an unreasonable application of the Testimonies: 5BIO 315 5 My mind has been greatly stirred in regard to the idea,"Why, Sister White has said so and so, and Sister White has said so and so; and therefore we are going right up to it." 5BIO 315 6 God wants us all to have common sense, and He wants us to reason from common sense. Circumstances alter conditions. Circumstances change the relation of things. 5BIO 315 7 Turning to the board after these opening remarks, she declared: "I shall not say so much now, because I want to understand just what I should speak on. I want the objections brought forth, why children should not have an education." 5BIO 315 8 Sarah Peck pointed out that "if we have any more children, we ought to have some extra help." 5BIO 315 9 To this Ellen White answered, indicating factors that should be taken into consideration: 5BIO 315 10 I want you to take care of what I have said. First, understand that. This is the light that has been given me in regard to these things. 5BIO 316 1 Here are children that are quick. There are children 5 years old that can be educated as well as many children 10 years old, as far as capabilities are concerned, to take in the mother's matters and subjects. 5BIO 316 2 She thought that perhaps another room would have to be added to the school building, and declared, "Every one of us ought to feel a responsibility to provide that room." 5BIO 316 3 She held that those mothers that want to keep their children at home, and are fully competent and would prefer to discipline them themselves, why, no one has any objection to that. They can do that. But provision is to be made so that the children of all that have any connection with this food factory and sanitarium and these things that are being carried on here, should be educated. We must have it stand to reach the highest standards.... 5BIO 316 4 I say, these little children that are small ought to have education, just what they would get in school. They ought to have the school discipline under a person who understands how to deal with children in accordance with their different temperaments. They should try to have these children understand their responsibilities to one another, and their responsibility to God. They should have fastened in their minds the very principles that are going to fit them for the higher grade and the higher school.... 5BIO 316 5 He wants this education to commence with the little ones. If the mother has not the tact, the ingenuity, if she does not know how to treat human minds, she must put them under somebody that will discipline them and mold and fashion their minds. Now, have I presented it so that it can be understood? 5BIO 316 6 W. C. White explained that his interest was a broad one. With the rapid development of church schools he was concerned that a balanced work be done across the land and throughout the world as guidelines were being established. He stated: 5BIO 316 7 My interest in this school lies in the fact that it is our privilege to set a pattern. The successes and failures and the rulings of this school will affect our church school work throughout California and much farther, because of Sister Peck's long experience as a teacher, and her work with you, Mother, in helping to prepare the book on education. All these things have put this school where it is a city set on a hill.... 5BIO 317 1 The world is doing a great work for the children through kindergartens.... And the ruling in this school here, and the reasons that have always been given me for this ruling, have been based on your statement that a child's mother is to be its only teacher until it is 8 or 10 years old. I have believed that for the best interests of our schoolwork throughout the world, that it is our privilege to have such an interview as we have had this morning, and also to study into the principle which underlies such things. 5BIO 317 2 The following paragraph sums up Ellen White's comments on that occasion: 5BIO 317 3 We must educate our children so that we can come up to the gates of the city and say, "Here am I, Lord, and the children that Thou hast given me." We must not come up without our children to hear the words, "Where is My flock, My little flock, that I gave you--that beautiful flock that I gave you, where are they?" And we reply they have been left to drift right into the world, and so they are unfitted for heaven. What we want is to fit them for heaven so we can present the little flock to God, and say, "I have done my best."--Manuscript 7, 1904. 5BIO 317 4 No statement was published at the time, but the discussion in this meeting helped to establish a pattern that guided parents who were not so situated that they could teach their children at home till they were 8 or 10. Their children's needs for a Christian elementary education could consistently be met. ------------------------Chapter 24--The Extended Visit to Washington 5BIO 318 1 From the day that the decision was made to purchase property in Washington, D.C., for the publishing house and the General Conference it was Elder Daniells' hope and expectation that Ellen G. White would make a visit to the East so she could give counsel concerning the establishment of the work there. From time to time plans for such a trip were projected and discussed, and as the spring of 1904 neared they began to take shape. One thing held Ellen G. White in the West--she felt she could not go to Washington until after the first biennial session of the Pacific Union Conference. This was called for Healdsburg, California, March 18-27. 5BIO 318 2 There was even some discussion of the possibility that Ellen White would make Washington her permanent place of residence. But this she felt she could not do. At Elmshaven she was in favorable circumstances for bringing out her books, and she felt she should not be called upon to move from place to place. 5BIO 318 3 From time to time definite instruction was given to her in vision concerning the work in Washington. In fact, before the property was secured in Takoma Park, she had been shown that wherever the Review and Herald and the headquarters of the work were established, there should be a sanitarium and a training school. The leading brethren had not planned on this. With the decision to make Washington the center in the East, then, the first steps were to get these institutions under way. Church leaders felt they must now have Ellen White's help. On March 1 she wrote to Edson in the South: 5BIO 319 1 I have received letters saying that if I could make my home in Washington for a time, the confidence of our people would be established in the work there.--Letter 105, 1904. 5BIO 319 2 Later she wrote in her diary, "They want W. C. White and his mother to help them plan and put all the wisdom together."--Manuscript 142, 1904. 5BIO 319 3 The plans being formed would keep her in the East for about a year, making Washington her headquarters. But first there was the union conference session in Healdsburg, opening Friday, March 18. Ellen White made the thirty-five-mile trip by carriage. Her party passed safely through the canyon with its narrow road and steep cliffs. This passage was always a bit of concern when driving with a team of horses. She spoke Sabbath morning, March 19, to a large congregation, and then because of impaired health she was excused from other session appointments. 5BIO 319 4 A storm hit the Pacific Coast, and it rained every day of the session. The weather was wet, cold, and miserable. But there was an earnest request from the townspeople that Ellen White speak at a meeting they could attend. This was arranged for Sunday afternoon, March 27. Even though there was a downpour of rain, "the large building was filled."--The Review and Herald, May 5, 1904. 5BIO 319 5 While in Healdsburg, Ellen White talked with Elders Daniells and Prescott in regard to the proposed visit to Washington. She told them it was a serious question whether she should go, but if she did go she would spend only a few months there. She said, "If we decide to go, we shall be on our way in about two weeks."--Letter 121, 1904. 5BIO 319 6 The return trip to Elmshaven was by train, for landslides had closed the road. The all-day trip was very tiring. 5BIO 319 7 She got a new set of upper teeth so she would feel safe in making the trip to Washington. "I dare not," she declared, "leave myself with only one set of upper teeth. Should I have just one set, and should anything happen to it, I would be in a bad fix."--Letter 133, 1904. 5BIO 319 8 Friday morning, April 1, she wrote in her diary: I have not slept much the past night. The thought of change and the long journey fills me at times with dread, but then I will remember the lovingkindness of the Lord. I will be of good courage and not look on the dark side, but looking unto Jesus reflect His image, and look in my Bible daily and read.--Manuscript 141, 1904. 5BIO 320 1 As the time to leave drew near, she wrote to Willie that she could not go to Washington or any place where she "would be among believers who would lay their burdens on" her (Letter 161, 1904). Night after night in great distress she prayed, "Lord, I cannot go to Washington. If You have a work for me to do there, I beseech Thee to deliver me."-- Ibid. 5BIO 320 2 She reports that "the Lord drew nigh. The change came instantly. The peace of Christ filled my heart, and my brain was entirely relieved. I was at rest."-- Ibid. 5BIO 320 3 April 18 was the day set to leave for the East. Though on former trips she had traveled in the Pullman compartment to afford her as easy a journey as possible, this trip, for the sake of economy, would be made in a tourist sleeping car. Their car would go directly from northern California to Washington, D. C. 5BIO 320 4 In Napa Valley the cherry and prune trees were in full blossom and Ellen White regretted having to leave just then. But, as planned, on Monday morning, April 18, she and those who would travel with her were on the train for Oakland. Here C. H. Jones met them and took them forty miles south to Mountain View to visit the new site selected for the Pacific Press. Plans were well under way for the publishing house to be moved. It was a rainy, cold day, and this disappointed Ellen White, but she saw the property and was pleased with the plans being laid. "The moving of the press is a right move," she commented (Ibid.). 5BIO 320 5 That evening in nearby San Jose they boarded the tourist sleeper and started their six-day trip East. In the party was Ellen White's traveling companion and nurse, Sara McEnterfer, and one of her secretaries, Maggie Hare. W. C. White had gone on in advance to attend to some business matters in southern California and would meet them there. Clarence Crisler, her leading secretary, would also join the party in Los Angeles. Marian Davis was left behind to work on the manuscript for The Ministry of Healing. 5BIO 320 6 W. C. White did not miss an opportunity to secure fruit for the long cross-country trip. He purchased a bushel of large oranges in Redlands and carried them onto the train. The conductor protested, but when Willie promised to share the oranges with the passengers, he relented, and the fruit was taken on board. 5BIO 321 1 The routing was by the south to ensure comfort and to avoid the high altitudes that sometimes bothered Ellen White in travel. She rested quietly on the train, remaining in her berth for the entire trip. She did a little reading and a little writing, but mostly rested and watched the scenery. As they reached the eastern part of Texas, large sugar houses, lumber mills, and cotton gins began to appear. Great plantations flanked the tracks, and Willie noted that on the best farms the old-fashioned light plows drawn by a mule had been replaced by two-horse sulky plows, much to the satisfaction of the sharecroppers. The corn and sugar cane were about ten inches high; the cotton looked like garden beans just putting out their second leaves. Rice fields were under water. 5BIO 321 2 Nearing New Orleans they passed through great swamps, where many varieties of palms were heavily festooned with moss. Just west of New Orleans, Elder S. B. Horton, president of the Louisiana Conference, and E. V. Orrell, secretary of the Southern Union, met the train, bringing a basket of fruit. This supplemented the provisions they had taken from home and from southern California for their meals--malted nuts for soup, zwieback, cream sticks, oranges, bananas, apples, applesauce, olives, nuts, jelly, turnovers, boiled eggs, and bread. 5BIO 321 3 In New Orleans some of the party went sightseeing with the Adventist brethren who hosted them. Ellen White remained in the sleeping car. Then, under a full moon, the train started north and ran for many miles along the shore of Lake Ponchartrain. 5BIO 321 4 The train stopped for a time in Atlanta, and the traveling party was surprised to see about twenty or thirty Adventist believers at the station awaiting them. They came on board for a few minutes. Fathers, mothers, and children gathered around to shake hands. They all wanted Sister White to stop at some future time and speak. 5BIO 321 5 Ellen White wrote on Wednesday morning, April 27, "Here we are in Washington." She mentioned that preparing for the journey had been a heavy drain on her and she was quite ill the first day or two. But she was happy that all in the car "seemed very much like one family. Although at times there were between thirty and forty people in the car, there was no noise, no loud talking, no card playing. All seemed like acquaintances, each interested in the other. The passengers ... showed me much kindness," she reported. 5BIO 322 1 The conductor of our car was a quiet, nice-looking man of about 50 years. He seemed to understand his business well. At one station a man bought some beer at a saloon, and put it in a cupboard at the end of the car. The conductor heard of this, and promptly ordered the beer taken out, saying that he would allow no such thing on the car. During all the time we were on the train, I did not get one whiff of tobacco, excepting once or twice, when someone passed through the car with a lighted cigar in his hand.... 5BIO 322 2 We had many pleasant interviews with the passengers. As I talked with them, I felt an earnest desire to meet them again sometime.--Letter 141, 1904. 5BIO 322 3 Describing their arrival at Washington's Pennsylvania Station, she wrote: 5BIO 322 4 We spent Sunday morning packing up our belongings and getting ready to leave the car. Our numerous bags and satchels were piled up in one seat, and when the train drew into the station, Clarence [Crisler] passed them through the open window to Willie, who put them on a truck.-- Ibid. Arrival in Washington 5BIO 322 5 Ellen White was delighted to have Elder Daniells come into the car and greet them and conduct them out through the station into the city of Washington. The station was the one in which President Garfield had been shot not long before. 5BIO 322 6 It was nearly noon, and the party looked forward to a little change in the rather monotonous six-day dietary program. 5BIO 322 7 Elder Daniells escorted Ellen White and the party to a carriage, a two-seated surrey with a canopy top, and a large noble-looking horse named Charlie, very gentle and safe. Ellen White spoke of the promise that she would have the use of this horse and carriage while she was in Washington. She felt this was a great favor. 5BIO 323 1 Elder Daniells drove the visitors first past the nearby temporary General Conference headquarters at 222 North Capitol Street, and then over to the Memorial church at 12th and M streets to see the building for which Ellen White had helped to raise funds. Then he drove the seven miles out to Takoma Park to the Carroll Manor House, which had been rented for Mrs. White's use. When they arrived, it was still full of people cleaning, repairing, painting, and furnishing, but a good dinner of tomato soup, hot boiled potatoes, and greens was ready. 5BIO 323 2 Ellen White, of course, was eager to see the property that had been purchased. She had heard it described and had written about the work needed to be done there. As soon as dinner was finished, Elder Daniells, leaving Clarence Crisler and Willie White to tend to the baggage, hitched up Charlie again and took Ellen White, Sara McEnterfer, and Maggie Hare the half mile to see the site proposed for the college and the Sanitarium. Construction was to begin in a few days. Work had been held up some time for negotiations with the Takoma Park town council over the removal of a sewage disposal plant that stood near the property. 5BIO 323 3 Seeing the land, Ellen White declared that the location "could not be bettered." She added, "That which is most valuable of all is the clear, beautiful stream which flows right through the land."-- Ibid. 5BIO 323 4 In another letter she stated: The location that has been secured for our school and sanitarium is all that could be desired. The land resembles representations that have been presented before me by the Lord. It is well adapted for the purpose for which it is to be used.... The atmosphere is pure, and the water is pure. A beautiful stream runs right through our land from north to south. This stream is a treasure more valuable than gold or silver. The building sites are upon fine elevations, with excellent drainage.--Letter 153, 1904. 5BIO 323 5 She was well pleased, too, with her new living quarters. This would be her home for several months. The eighteen-room house was a three-story building on about ten acres of land, and was built on the highest rise of ground in the area. The house was built shortly before the Civil War by Maj. Gen. Samuel Sprigg Carroll. Willie White described it as "big, roomy, magnificent, and clumsy" (23 WCW, p. 854). After the war, Grant, Sherman, and McKinley often visited there. 5BIO 324 1 On the first and second floors, on the north side, were two large rooms, sixteen by twenty-four feet. Ellen White occupied the second-floor room, with Sara and Maggie nearby. Describing her bedroom, she said: 5BIO 324 2 I have a nice, comfortable room, almost as large as my office room at home. The room has four large windows, and is on the second floor. It has in it two bureaus, a washstand, a center table, several chairs, and a bed.--Letter 157, 1904. 5BIO 324 3 Willie and Clarence each had rooms on the third floor, and there Clarence Crisler had his office. On the first floor was a small sitting room, a large dining room with a kitchen and pantry, and the large room directly beneath Ellen White's bedroom. Willie White used this for his office. Committee meetings were frequently held there. Willie thought the house an excellent one for hot weather, since the ceilings were twelve feet high and there were verandas on three sides. 5BIO 324 4 This year the season had been a bit slow. Washington was having its first warm days, and the trees were just beginning to put on their greenery. The buds on the lilac bushes were beginning to swell and soon they were in full bloom, filling the air with their fragrance. The cherry trees, which usually blossom in early April, were in full bloom (Letter 159, 1904). 5BIO 324 5 But on this property there was no place for a vegetable garden where sweet corn and tomatoes and such things could be grown, as they had at Elmshaven. She missed these and also some of the comforts of the Elmshaven home. 5BIO 324 6 Sara McEnterfer, who had been appointed cook, had a difficult time. She found the chimney was bad, the stove was worse, and the fuel was green jack pine soaked by three days of rain, which Willie described as "'worsest' of all" (23 WCW, p. 853). They found that the chimney was clogged by an old stovepipe that years earlier had been inserted on the second floor to provide a heating system. 5BIO 324 7 The horse and carriage that Ellen White had described so enthusiastically on the day of her arrival was a great blessing to them, but there were some problems. Charlie weighed about 1,400 pounds and held his head so high that the end of his nose was as high as Willie's head, so he had difficulty trying to harness the horse. Although described as kind and intelligent, Charlie hated the trains that occasionally passed on the Baltimore and Ohio tracks less than a mile away. 5BIO 325 1 There were two important benefits to Ellen White's being in Washington at this time. First, her willingness to come, stay, and send out her letters and manuscripts with a Washington dateline added authority and prestige to the new Washington headquarters. This brought stability to the cause, as Adventists everywhere would turn their eyes eastward from Battle Creek. Second, construction was about to begin on the college buildings--the boys' dormitory was to be the first. She was intensely interested and counseled that "every part of the buildings is to bear witness that we realize that there is before us a great, unworked missionary field, and that the truth is to be established in many places."--Letter 83, 1904. There was to be no show or needless display. 5BIO 325 2 The Lord's messenger urged: The buildings that you erect must be solid and well constructed. No haphazard work is to be done. The buildings are to be thoroughly presentable, but no extravagance is to be seen. We are not to make it possible for worldlings to say that we do not believe what we preach--that the end of all things is at hand.-- Ibid. 5BIO 325 3 Construction work was entrusted to an Adventist builder, A. S. Baird. The builders discovered that they could make their own large, solid concrete blocks, which would make a dry building. Sand and stone from the Sligo Creek could be used in the construction. 5BIO 325 4 Ellen White took time to tour Takoma Park with Sara and to look over the tract of land straddling the District line that the brethren were negotiating to purchase from Mr. Thornton for the General Conference and the Review headquarters. As she described Takoma Park, she said: 5BIO 325 5 A large part of the township is a natural forest. The houses are not small, and crowded closely together, but roomy and comfortable. They are surrounded by thrifty, second-growth pines, oaks, maples, and other beautiful trees. 5BIO 326 1 The owners of these houses are mostly businessmen, many of them clerks in the government offices in Washington. They go to the city daily, returning in the evening to their quiet homes. ... It seems as if Takoma Park had been specially prepared for us, and that it has been waiting to be occupied by our institutions and their workers.--Letter 153, 1904. 5BIO 326 2 In another communication she observed that "there is no saloon in the town. Not one of the members of the Town Council drinks liquor, smokes or chews tobacco, or uses profane language."--Letter 155, 1904. And then she exclaimed: 5BIO 326 3 This place must now be worked. The situation here fills me with hope and courage. We know that the Lord desires us now to go forward as speedily as possible with the work before us.-- Ibid. Ministry in the Washington Churches 5BIO 326 4 Ellen White was immediately drawn into services in the Washington Adventist churches. On the first Sabbath there, the last day of April, she spoke in Elder J. S. Washburn's Memorial church (Manuscript 106, 1904). She spoke again a week later at the rededication of this church. She had planned to speak on the Sermon on the Mount, but writing of the experience, observed, "This was taken from me," and John 15:1-17,"I am the true vine," was impressed upon her mind (Manuscript 142, 1904). 5BIO 326 5 The next Sabbath she spoke at the racially mixed First church on Eighth Street, pastored by Elder L. C. Sheafe, a black. Elder Sheafe also pastored an all-black church, the members of which he invited for the meeting conducted by Ellen White. With one all-black church, one all-white church, and one integrated church, there were potentials for some problems. In her ministry she endeavored to keep before the people the importance of unity. 5BIO 326 6 Following the service she prepared for the return drive to Takoma Park. As "I stepped into the carriage to start home," she reports: 5BIO 327 1 We were surrounded with white people and colored people so that we could not move on.... One after another introduced themselves as being formerly acquainted with me. A mother came with her two sons, very fine-looking men, and introduced them to me. Both expressed great satisfaction in listening to the discourse. The elder son grasped my hand and said, "My heart is melted within me. I never listened to such a discourse as you have given today. I never heard anything like it. It thrilled me through and through." ... 5BIO 327 2 Other noble-looking men and women crowded to the carriage, but I did not get their names. The colored came as well as the white; I shook hands with them heartily, and then we had to leave.--Manuscript 45, 1904. 5BIO 327 3 The trip back to Takoma Park through the grounds of the National Soldiers' Home was pleasant, and Ellen White declared that "this shall be the road I shall henceforth travel in reaching this meeting house in Washington." 5BIO 327 4 As they neared Takoma Park the clouds were gathering, and the sky grew darker and darker. They reached Carroll House just in time, for "no sooner had we entered the house than the shower came on."-- Ibid. 5BIO 327 5 From the day they had begun to make definite preparation for the trip to Washington, Ellen White had her eyes on the plans for the biennial session of the Lake Union Conference. This was called to meet at Berrien Springs, Michigan, from May 17 to 26. Not only would she attend the conference but she would also for the first time see the newly established Emmanuel Missionary College. This left just three weeks for the first part of her stay in Washington, and there was much to do. She wrote of the "many things to be considered in locating our printing establishment and especially our sanitarium, that everything shall be according to the light given" (Manuscript 142, 1904). 5BIO 327 6 As the construction work was about to begin, committee meetings were held from day to day in the large first-floor room in the Carroll Manor House. Ellen White participated in the discussion and gave counsel. 5BIO 327 7 It was hoped that the enterprises in Washington could be started without incurring large indebtedness, and it seemed that circumstances favored this. In February there had been a very destructive fire in Baltimore in which eighty square blocks of business and residential buildings were destroyed. Lumber had been shipped in by boat by various companies to meet the needs of rebuilding, and it seems that the market was oversupplied. Some of this lumber was redirected to Washington and was available at about one half its normal cost (Letter 237, 1904). The builder, Mr. Baird, was a very careful, economical man, and he was pleased to find they could secure low-cost building materials for the structures they were to erect in Takoma Park. 5BIO 328 1 Except for reports of the services that she held in the churches and an occasional reference to her driving out through the town, enjoying the scenery and approving the general location, the records are rather meager for the initial three weeks Ellen White spent in Washington. 5BIO 328 2 But now they had to be off to Berrien Springs, Michigan, to attend the Lake Union Conference session. This meeting held large importance. Dr. Kellogg and some of his supporters would be present. They were still in the throes of the pantheistic teachings. The Living Temple was being sold. The direction of the medical work and the control of the church's medical institutions was a subject of controversy. The session would be a crucial meeting, and Ellen White was eager to attend. It proved to be the best-attended union conference session held in 1904. ------------------------Chapter 25--The Crucial Meeting at Berrien Springs 5BIO 329 1 Sunday evening, May 15, Ellen White, with the party traveling to the Lake Union session, boarded the cars in Washington en route to Berrien Springs. 5BIO 329 2 In the group were W. C. White, A. G. Daniells, W. W. Prescott, and Ellen White and her helpers, Sarah McEnterfer and Maggie Hare. The train was an hour late leaving, which meant that they were late reaching Milford Junction, Indiana, where they were to change trains for Berrien Center. That caused a five-hour wait. 5BIO 329 3 The waiting room in Milford Junction was filled with tobacco smoke, which was very annoying to Ellen White, so her son set out to find a home where his mother could rest and wait the five hours until the next train came through. It was late afternoon. About five minutes' walk from the station he found the home of a Mrs. Muntz, who consented to allow the elderly traveler to come and spend a few hours in her home. 5BIO 329 4 Ellen White, Sara, and Maggie made their way to Mrs. Muntz's house and were made comfortable in the living room. The old-fashioned rocking chairs appealed to Ellen White. She described her hostess as an elderly lady, a Dunkard or German Baptist, a very pleasant woman, who seemed to enjoy talking with her visitors. She had a respect for all Christians, and when Ellen White told her she was a writer of books, Mrs. Muntz's face brightened and she said her late husband would have enjoyed visiting Ellen White, for he had been a great reader. While they were visiting, a young woman came in with her child. She was the wife of the night operator at Milford Junction. It was soon discovered that the woman was a Seventh-day Adventist, the only one in the community. 5BIO 330 1 Another neighbor came in during the evening. During the course of the conversation this woman asked Ellen White whether she would explain to her about the Sabbath. She describes what then took place: 5BIO 330 2 I began by reading a text in the first of Genesis. Then I read the fourth commandment. When I had read this, they said, "Yes, but Sunday is the seventh day." I explained to them that Sunday is the first day, and that the day called Saturday by the world is the seventh day. Then I read the last six verses of the thirty-first chapter of Exodus, where the Sabbath is clearly specified as the sign between God and His people. 5BIO 330 3 I had not time to say much, but what I read was sufficient, I hope, to lead them to search the Scriptures for themselves. I told them that Christ kept the Sabbath, and that the women rested on the seventh day, "according to the commandment,"and on the first day of the week brought spices and ointment to His sepulcher. 5BIO 330 4 I read several other texts, and Mrs. Muntz wrote down all the references as I gave them. Before we parted, we had a season of prayer together, and they seemed to appreciate this greatly.--Letter 163, 1904. 5BIO 330 5 At half past nine, with Mrs. Muntz carrying a lantern--for the night was dark and foggy--Ellen White, her two women helpers, and the two local visitors, walked to the station, where they bade farewell. Ellen White noted Mrs. Muntz's invitation that if she were ever to come that way again she wished her to call at her home (Ibid.). 5BIO 330 6 Rather than complaining of the delay, Ellen White observed, "This was our experience at Milford Junction. We think that perhaps our delay was in the providence of God. It may be the means of arousing an interest in the truth."-- Ibid. 5BIO 330 7 They waited until eleven o'clock for the train to come through. Within half an hour it deposited them at Elkhart, Indiana, where they stopped at a hotel for the night. It was about noon the following day when they reached Berrien Springs. Ellen White and her traveling companions were taken to Professor Magan's house, where they were made comfortable. Professor Magan was at Kalamazoo at the time, nursing his wife, who was very ill. So the party had the use of the Magan home. 5BIO 331 1 Soon after her arrival Ellen White was urged to speak each morning at eleven during the union conference session, and this she consented to do. Mrs. White Begins Her Work at the Session 5BIO 331 2 Weary from the journey, she retired early, then woke up at 10:00 P.M. Her mind turned to the subjects that she should present at the meeting. In vision she was instructed to speak clearly about the Living Temple controversy. The next morning she did just that. She declared: 5BIO 331 3 I am so sorry that Living Temple came out as it did, and was circulated, and the worst of it--that which struck right to my heart--was the assertion made regarding the book: "It contains the very sentiments that Sister White has been teaching." When I heard this, I felt so heartbroken that it seemed as if I could not say anything.--Manuscript 46, 1904. 5BIO 331 4 She told of how she did not read The Living Temple when it first came out, even though she had it in her library, for it was not her custom to read controversial books. Finally Willie said to her, "'Mother, you ought to read at least some parts of the book, that you may see whether they are in harmony with the light that God has given you."' She told of how they sat down together (this was on September 23, 1903) and read together some of the paragraphs that dealt with theology. When they had finished, she turned to her son and said: 5BIO 331 5 "These are the very sentiments against which I was bidden to speak in warning at the very beginning of my public work. When I first left the State of Maine, it was to go through Vermont and Massachusetts, to bear a testimony against these sentiments. Living Temple contains the alpha of these theories. The omega would follow in a little while. I tremble for our people."-- Ibid. 5BIO 331 6 She told her audience that silence was eloquence when it came to discussing God, what He is, and where He is. "When you are tempted to speak of what God is, keep silence, because as surely as you begin to speak of this, you will disparage Him."-- Ibid. 5BIO 332 1 She mentioned the dangers of sending young people to Battle Creek for their education. She told how the dangers to youth were especially acute. "They [young people] delighted in the beautiful representations--God in the flower, God in the leaf, God in the tree. But if God be in these things, why not worship them?"-- Ibid. Then she told about the iceberg vision and how it had changed her mind. She said that previously she had not intended to publish anything relative to the errors in the medical missionary work, but that vision had led her to send out and allow to be published the things that went to the Autumn Council in Washington in 1903. 5BIO 332 2 She expressed her sympathy for the physicians associated with Dr. Kellogg and her sympathy for Dr. Kellogg, who had loaded himself down till the enemy found him easy prey. She declared: 5BIO 332 3 Unless he changes his course, and takes an entirely different course, he will be lost to the cause of God.... I have lain awake night after night, studying how I could help Dr. Kellogg.... I have spent nearly whole nights in prayer for him. Week after week I have not slept till twelve o'clock, and then for weeks I have not been able to sleep past twelve o'clock.-- Ibid. 5BIO 332 4 She closed her address with a plea for unity: My brethren, the Lord calls for unity, for oneness. We are to be one in the faith. I want to tell you that when the gospel ministers and the medical missionary workers are not united, there is placed on our churches the worst evil that can be placed there.... It is time that we stood upon a united platform. But we cannot unite with Dr. Kellogg until he stands where he can be a safe leader of the flock of God.-- Ibid. 5BIO 332 5 The union conference session moved forward in the usual way, with reports, committee work, and elections. But Ellen White's concentration was on the crisis for the salvation of souls. On Thursday night, the nineteenth, she was again given a vision. The next day she wrote a message to Elders Daniells and Prescott in which she said that she had been strongly impressed that "now is our time to save Dr. Kellogg" (Letter 165, 1904). 5BIO 333 1 She said a determined effort must be made and urged that Dr. Kellogg be called to the meeting. In this letter she wrote: 5BIO 333 2 Not one of us is above temptation. There is a work that Dr. Kellogg is educated to perform as no other man in our ranks can perform.... We are to draw with all our power, not making accusations, not prescribing what he must do, but letting him see that we are not willing that any should perish.-- Ibid. 5BIO 333 3 She asked, "Is it not worth the trial?" She said that Satan was drawing the doctor. In her visions she had seen someone slipping down a precipice; a company was looking on indifferently, making no effort to save him. But one hand, the hand of Christ, was stretched out and the man was rescued (Manuscript 52, 1904). 5BIO 333 4 Then she heard Christ speaking, telling the ones who were watching that they must look to Him and not to this man (Kellogg), that they should take heed to themselves. She heard Christ appealing to Dr. Kellogg to put on Christ. She heard Kellogg exclaim, "'I am sinful, but He hath covered me with His own righteousness, and henceforth I will go in the strength of the Lord God.'"--Letter 165, 1904. Then confessions by others followed. She saw Christ take the hand of W. K. Kellogg and the hand of the doctor and appeal to them and then to Elders Daniells and Prescott. "'Unify,'" the divine Visitor implored. "'Your unbelief and lack of unity have been a standing reproach to the people of God.... Press together, and heed every word of God that will create oneness. Avoid all faultfinding and dissension. Perplexing matters will adjust themselves if each one will walk circumspectly.'"-- Ibid. 5BIO 333 5 The letter was written on Friday, May 20, copied by Maggie Hare the same day, and on the same day copies were given to Elders Daniells and Prescott, as well as to David Paulson and Edson White. Dr. Kellogg was urged to come to Berrien Springs; he arrived on Sabbath, May 21. Discussion on Pantheism 5BIO 333 6 During the conference session Ellen White had advised Elder Prescott to go ahead with the presentation of the subjects that would have a bearing on the pantheistic teachings. This was done, and soon there was considerable confusion in the meeting. Different ones were taking sides rather than concentrating on the great principles of truth. The records are not clear as to details, but personal situations were brought in and inadvisable moves were made. 5BIO 334 1 Kellogg and his cohorts engaged actively in the discussions. What went on behind the scenes was opened up to Ellen White in vision while she was there, and of this she said: 5BIO 334 2 In the scenes presented to me, I saw men talking together between the meetings about the mistakes and faults of their brethren. [Interlineation: Many things were not real mistakes, only in their own minds. They themselves were in darkness and being led by another spirit.] In the place of searching their own hearts, and praying and confessing their own mistakes, men seemed to be anxious that others should feel that they [interlined: their brethren] had acted unwisely. Angels from heaven, sent to minister wisdom and grace, were disappointed to see self pressing its way in, to make things appear in a wrong light. Men were talking and discussing, and conjectures were brought in that should have had no place in the meeting.--Manuscript 74, 1904. 5BIO 334 3 Ellen White continued: In some of the business meetings unwise words were spoken, which manifested suspicion and distrust of men bearing responsibilities. This aroused wrong feelings. Trifling things, looked at through the enemy's magnifying glass, became larger and larger. A mote became a mountain. The Holy Spirit was grieved. The men who ought to have been seeking the Lord with subdued contrite spirits were bringing to the foundation material represented by wood, hay, and stubble.-- Ibid. 5BIO 334 4 It is often a case in matters of this kind that hindsight is much better than foresight. Following the session, Ellen White wrote: 5BIO 334 5 A glorious victory might have been gained at the Berrien Springs meeting. Abundant grace was provided for all who felt their need. But at a critical time in the meeting unadvised moves were made, which confused minds and brought in controversy. 5BIO 335 1 The Lord was working upon minds. Angels of God were in the assembly, and had all heeded the message borne, very different results would have been seen. Had all freely confessed their own sins, laying aside all anxiety about the acknowledgments and confessions to be made by others; had all humbled their hearts before God, as on the Day of Atonement in the days of ancient Israel, the Lord would have come in, and great victories would have been gained.-- Ibid. 5BIO 335 2 W. C. White came under criticism, even from his own brother Edson, who was in sympathy with Dr. Kellogg. He intimated that Willie influenced his mother in some of the things she did and said. W. C. White did not deliver to certain men present a message his mother had placed in his hands for him to deliver. At a later time he was led to write of the experience at Berrien Springs: 5BIO 335 3 Mother has no human help in the writing of the Testimonies. In the copying and preparation for the press, she has several helpers. And in the decision as to when and to whom she shall send the message written, she often takes counsel. When asked why she does not deliver every message as soon as it is written, she says, "I must deliver the message at the most appropriate time. Jesus said, 'I have many things to say unto you, but ye cannot bear them now.' Sometimes when I am about to send out a testimony, word comes to me, 'Not yet, wait for matters to develop."' 5BIO 335 4 Sometimes she is given a message with instruction to deliver it if certain things take place. Therefore it becomes part of her duty to know what is transpiring, and that she may know, she reads the Review, and makes inquiry of leading workers by correspondence, and requests them to visit her and tell her of the progress of the work. 5BIO 335 5 It often happens that Mother tells us that she intends to bear a certain testimony at a certain meeting. She takes her writings with the full intention of reading and speaking upon an important subject. But at the meeting she changes her plan. Some of the persons whom she expected to see are absent, and others who need a different message are present. Or the general tenor of the meeting calls for a different plan. 5BIO 336 1 Oftentimes I have been commissioned to carry testimonies to meetings to be read at the most appropriate time, or not to be read, as seemed best. Sometimes I have been given messages to leading workers to be delivered under certain conditions. Sometimes I have been given messages with instruction not to deliver them if conditions had changed, or if it seemed that the time had not come.--30 WCW, pp. 598, 599. 5BIO 336 2 It would seem that such factors were at work at the Berrien Springs meeting. 5BIO 336 3 Ellen White continued her eleven-o'clock meetings each day. Most of them were reported, with the subjects as follows: May 18 The Foundation of Our Faith May 20 Lessons From Colossians, First and Second Chapters May 21 Lessons From Revelation Three May 22 A Plea for Unity May 23 Remarks Made at Berrien Springs May 23 Take Heed to Thyself May 24 A Change of Feeling Needed The Death of Mrs. Magan 5BIO 336 4 Adding to the confusion and problems at the Berrien Springs meeting was the death of Mrs. Percy Magan on Thursday. 5BIO 336 5 When the conference opened, Ida Magan was very critically ill in a hospital in Kalamazoo; her husband stayed close by her side. The strain of starting a new college with little financial support to help make the enterprise go was arduous and had a bearing on the health of those involved, which included the Magans. But a much greater impact was made by a rumor that had been started soon after the 1903 General Conference session held in Oakland, California. It was reported that Ellen White had indicated that the management of the school at Berrien Springs was crooked and wrong, that there was a one-man power there that would crush everyone who did not conform. 5BIO 336 6 The rumor was repeated and sent in letters to students at Berrien Springs. 5BIO 336 7 Under the pressure of this criticism and the other tremendous burdens she was carrying, Mrs. Magan's health broke, and she had to be hospitalized. When Ellen White heard the false and devilish rumor, she wrote to Magan stoutly denying it and offering assurance of her continued sympathy and support (Letter 111, 1903). When Magan read the letter to his wife, she cried as if her heart would break, she appreciated it so greatly (P. T. Magan to EGW, July 1, 1903). 5BIO 337 1 But Mrs. Magan's condition continued to deteriorate. She contracted tuberculosis, and finally died in incredible suffering. The funeral was held on the Sabbath afternoon of the conference in Berrien Springs in what was then known as Memorial Hall. This hall had been built by a gift of $500 that Mrs. Magan had provided from her meager resources. Ellen White did not participate in the funeral, but in one of her talks she said: 5BIO 337 2 Sister Magan worked with her husband, struggling with him and praying that he might be sustained. She did not think of herself, but of him. And God did sustain them, as they walked in the light.... But it seemed to her as if some of our brethren had not a heart of flesh.... His poor wife ... was informed that Sister White had taken a stand against her husband. Oh, why did anyone ever say such a thing? Sister White never turned against Brother Magan or against Brother Sutherland. But Sister Magan was so weighted down with sorrow that she lost her reason.... Now the poor woman has gone, leaving two motherless children. All this, because of the work done by unsanctified tongues.--Manuscript 54, 1904. 5BIO 337 3 In striking words Ellen White declared that Mrs. Magan died as a martyr among her brethren. "My brethren," she pleaded, "this work of hurting one another does not pay. May God help you to cleanse your hearts from this evil thing."-- Ibid. But so deep were feelings and so bitter were animosities that even this appeal from Ellen White failed to accomplish all it should, for now the rumors quickly changed. It was reported that Ellen White had virtually accused Elders Daniells and Prescott of being Mrs. Magan's murderers (25 WCW, p. 230). 5BIO 337 4 She admitted that Elders Prescott and Daniells had made mistakes, but they never had defied the Spirit of God and never had refused to be corrected. She then spoke in commendation of the two men for their work in Washington and said the Lord had greatly blessed them at every step. In the same letter she wrote to Brethren Magan and Sutherland concerning Daniells and his relationship to the Spirit of Prophecy: 5BIO 338 1 God has chosen Elder Daniells to bear responsibilities, and has promised to make him capable, by His grace, of doing the work entrusted to him.... 5BIO 338 2 Elder Daniells is a man who has proved the testimonies to be true. And he has proved true to the testimonies. When he has found that he has differed from them, he has been willing to acknowledge his error, and come to the light.... The Lord has given Elder Daniells reproof when he has erred, and he has shown his determination to stand on the side of truth and righteousness, and to correct his mistakes.... 5BIO 338 3 I know that Elder Daniells is the right man in the right place.--Letter 255, 1904. The Monday-Night Vision 5BIO 338 4 On Monday night Ellen White was given a vision of what would yet take place at Berrien Springs. She wrote it out in a letter, which W. C. White read to the session on Wednesday, the last day of the meeting. 5BIO 338 5 Last night matters were presented to me, showing that strange things would mark the conclusion of the conference in this place unless the Holy Spirit of God should change the hearts and minds of many of the workers. The medical missionaries especially should seek to have their souls transformed by the grace of God.--Manuscript 58, 1904. 5BIO 338 6 She concluded her work at the session on Tuesday and left on Wednesday morning before it closed. As Ellen White looked back in time, she was led to write: 5BIO 338 7 Had each one felt that he had done more to be forgiven by the Lord than he could realize, a wonderful change would have come into the meeting. [Interlineation: The Holy Spirit would have been revealed.] The representation given me of the Berrien Springs meeting is similar to the picture presented in the third chapter of Zechariah. "He showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him."--Manuscript 74, 1904. 5BIO 339 1 Ellen White had looked for a break in the situation over pantheism and Dr. Kellogg, but the matter had not turned out as she had hoped. The experience was a dark and disappointing one. Of this she wrote to Elder Daniells: 5BIO 339 2 The outcome of the meeting at Berrien Springs, as far as Dr. Kellogg is concerned, was not as we had hoped it would be; but we will put our trust in the Lord. I know that the enemy will try at every turn to discourage and disappoint us.... We will leave with the Lord all the sad things with reference to Dr. Kellogg. If we can do him good in any way, let us show that we do not want to hurt him, but to help him. Let us avoid everything that would provoke retaliation. Let us give no occasion for contention.--Letter 195, 1904. 5BIO 339 3 After the Berrien Springs meeting there was a strong effort on the part of Dr. Kellogg to draw some of the leading workers to Battle Creek for continued discussions on the question of The Living Temple. W. C. White and A. G. Daniells resisted anything of this kind, and Ellen White supported them in that resistance (24WCW, pp. 24, 25; 25 WCW, pp. 280-282). ------------------------Chapter 26--A Trip Into the South 5BIO 340 1 On Wednesday, May 25, near the close of the Lake Union Conference session, Ellen White left Berrien Springs for a trip into the South. With her were Edson White, Sara McEnterfer, Maggie Hare, and Dr. and Mrs. David Paulson. 5BIO 340 2 During the six-hour layover in Chicago, Dr. Paulson arranged to take her out to Hinsdale to the site where plans were being laid to open a new sanitarium. She found Hinsdale something like Takoma Park. She thought the surroundings were perhaps even more beautiful and she felt that it would make an excellent place for a medical institution. 5BIO 340 3 Back in Chicago in the later afternoon, with Edson and her two women helpers she boarded the train for Nashville. The overnight trip was comfortable, and in the morning they were met by W. O. Palmer, one of Edson White's close helpers. He drove them to the plant of the Southern Publishing Association and then to Edson's home nearby. She made this her headquarters for the next six weeks. 5BIO 340 4 During the Berrien Springs meeting both Professor Sutherland and Professor Magan had resigned from their positions of leadership at Emmanuel Missionary College. They expressed their determination to go into the South, find a tract of land, and begin a self-supporting school. From Nashville they set out in various directions in search of a suitable property within their financial capability. They found one in particular--the Fergusen-Nelson place--but the quality of the land fell short of their desires. Then plans were developed for quite a large party to make a trip up the Cumberland River on the Morning Star, to continue the search for a school site. They would wait until W. C. White had closed up his work in the North and joined them in Nashville before making the trip. 5BIO 341 1 Ellen White and all her party would be on the boat. She had been on the Morning Star in 1901 as she passed through Vicksburg, but had not traveled on the boat. A full week would be spent on the trip up the Cumberland River, and besides, she would be with her son and his wife. She eagerly looked forward to this. 5BIO 341 2 While the Morning Star was being readied, she rested in Edson's home. He earnestly hoped that his mother should have an enjoyable experience living on the boat, and craved her counsel as he sought a site for another school for blacks near Nashville. 5BIO 341 3 Recounting the experience, she spoke of the bountiful supply of good things from Edson's garden--green peas, strawberries, potatoes, sweet corn. She felt that the good ten-acre tract of land that had been secured for the publishing house was a favorable one. 5BIO 341 4 As the Sabbath neared, some thought perhaps it would be better if Ellen White did not try to speak that day in Nashville, but she said, "'I have a message to bear.'"--Letter 183, 1904. She tells of how the Lord strengthened her, and "I bore a straightforward testimony. Maggie reported what I said. Afterward I was told that even had I known the real condition of things in the church, which I did not, I could not have spoken more to the point."-- Ibid. 5BIO 341 5 Tuesday, June 7, was the day set for boarding the Morning Star and beginning the trip up the Cumberland River. That morning she wrote to her granddaughter Mabel: 5BIO 341 6 We are just about to leave here for a trip of six or seven days up the Cumberland River in the Morning Star. Our party will consist of Brethren Magan and Sutherland, your Uncle Edson and your Aunt Emma, your father, your grandmother, Sara, Brother Crisler, who returned from Graysville yesterday, Maggie, Edson's stenographer, and several others. We expect to start about noon today.--Letter 191, 1904. 5BIO 341 7 Although the main objective for the trip was to find land for a self-supporting school, everyone looked forward to a change and a little vacation. Brethren Sutherland and Magan had heard that land was available for $5 to $10 an acre near Carthage, Tennessee, some ninety direct miles north of Nashville. 5BIO 342 1 They did not get away at noon as they had expected, for some repairs had been made on the boat, which called for an inspection before they could leave. Nonetheless they boarded late Tuesday afternoon to be ready to go as soon as the boat was ready. 5BIO 342 2 Edson had served as pilot on the Mississippi River and had license papers for that. But he did not have pilot's papers for the Cumberland River, so he secured the services of an accredited pilot. He was eager to learn all he could about the navigation of this river so that he could pilot the boat on it in the future. 5BIO 342 3 Ellen White was delighted to find the rooms aboard pleasant and convenient. The boat had apparently been tied up for some time, and was not refitted. Upon coming on board the party rededicated the boat. In a season of prayer they pleaded with God that in all its service it should be an agency to accomplish much good in various ways, bringing light to many places that otherwise could not be reached. In its earlier service the Morning Star had been used as a meeting house and as a dwelling for Edson White and his wife. The Trip North on the Cumberland River 5BIO 342 4 Wednesday morning they pulled out into the river and started the trip north. "I shall enjoy the trip," wrote Ellen White, "for I have much to say to our party--especially to Brethren Sutherland and Magan, upon the school problem. This opportunity I must improve.... I retired early to my bed."--Manuscript 143, 1904. 5BIO 342 5 In addition to those who were named by Ellen White as being in the traveling party there were the pilot, Will Palmer; Mr. Judd, who was Edson's stenographer; a fireman; an engineer; a cook; and a general hand. Several of these were blacks. Passengers and crew numbered sixteen in all. As they traveled north they stopped occasionally, sometimes for repairs, sometimes to purchase produce and milk or buttermilk from the farms they passed. From time to time they stopped to look at the land. 5BIO 342 6 In her diary Ellen White recorded, "I am so glad I could give satisfaction to my children in accompanying them on this tour of inspection of lands suitable for schools for both colored and white." She described the scenery as being beautiful and said, "It is a grand outing for us all." From time to time they passed large rafts of logs floating down the river to be cut into lumber. On Friday they came to Rocky Bluffs, where they saw deep caves. At the entrance of one they saw a young goat, the color of a deer. Ellen White declared, "We would have been pleased to have had that little precious treasure in our home in California, but God has a care for these wild creatures in their own birthplace among the rocks."-- Ibid. 5BIO 343 1 Friday evening, June 9, the Morning Star tied up at Hartsville, ready to spend the Sabbath. Ellen White wrote in her diary: 5BIO 343 2 I felt very thankful to our heavenly Father that mother and her children could be on the boat together. This is the first time I have had the privilege of riding on the steamer Morning Star. The scenery has been very beautiful. It is God's nature's own adorning--a wonderful formation of ledges of rock piled one above another.-- Ibid. 5BIO 343 3 She observed that "we glide along without disagreeable motion. We go on about twenty or thirty miles to Carthage. We are looking for land." But she was not in full harmony with the plans to locate a school at such a great distance from centers of population. She wrote: 5BIO 343 4 We are told land can be purchased cheaply. But I do not consider it wise to locate schools far off from Nashville, for one party of workers will be strengthened by another party of workers in or near Nashville. If these schools are to become strong and efficient they must at times unite their wisdom and their forces and help one another.-- Ibid. 5BIO 343 5 Also, she felt they should be close enough to Nashville that the contacts could lead to practical missionary activities. 5BIO 343 6 On the trip most of the men slept on the lower deck on double-wire camp meeting cots. The women slept on the upper deck, and the pilot slept in the pilothouse. The dining room also was on the upper deck. Each morning Clarence, Willie, and several others put on their bathing suits, which Ellen White described as "very becoming," and had a swim. The current was too strong to swim upstream, so they would dive off the front of the boat, swim along its side, and climb up on the framework around the paddlewheel (25 WCW, p. 315-318). 5BIO 344 1 On Sabbath, instead of having a church service, Willie, Edson, Will Palmer, Sutherland, and Magan climbed a nearby mountain and spent the morning in prayer and fellowship. Mrs. White recorded in her diary that "this precious Sabbath was a day long to be remembered by the passengers on this boat. I believe that all are being benefited."--Manuscript 143, 1904. She found it was a delightful change and rest. In fact, she always enjoyed traveling on the water, on oceans as well as rivers and lakes. 5BIO 344 2 Sunday morning they were on their way north again, nearing Carthage, the most distant point of the journey, some 170 miles north of Nashville by boat. No Cheap Land 5BIO 344 3 By this time it had become apparent that the main object of the journey to find land at reasonable prices was not going to be accomplished. The land that was expected to be available for $2 or $3 an acre, or $8 or $10, was running about $60 an acre. Willie concluded that the low prices he had heard about were those offered twenty or thirty years earlier. But nobody seemed to mind too much. Ellen White became more and more emphatic that any schools they would establish should be near Nashville. So on Monday morning the Morning Star started back down the river. Much better time was made with the river current carrying them along. In a letter written that day to Elder Daniells, she outlined their plans: 5BIO 344 4 Tomorrow morning we shall reach Edgefield Junction, which is only twelve miles from Nashville. We shall stay there for the rest of the day, for we wish to visit a farm which is for sale at Madison, about seventeen miles from Nashville, and two and a half miles from the railway. It is said that this farm contains nearly 100 acres of good bottom land, more than 100 acres of second-quality agricultural land suitable for grain and fruit, and about 200 acres of pasture land. We think that it can be purchased for about $12,000. It is said that there are on it over $2,000 worth of stock and farm implements. 5BIO 345 1 I desire to look at this farm, and if it be the will of the Lord, I shall do so tomorrow afternoon. The farm has a roomy house, barns, and other buildings, and two and a half miles of good stone fence. Considering its advantages, its price is less than anything else we have seen in this part of Tennessee.--Letter 195, 1904. 5BIO 345 2 She elaborated a bit about its general relationship to Nashville: I have been instructed that the lands on which our school shall be established should be near enough Nashville for there to be a connection between the school and the workers in Nashville.-- Ibid. 5BIO 345 3 Tuesday, on looking over the Fergusen-Nelson place, near Madison, Ellen White was pleased and thought it would serve well for the new school. Brethren Sutherland and Magan were considerably less optimistic. They had hoped for something better for less money. Ellen White reports that "I felt so thoroughly convinced that it was a favorable location for the work that I advised our brethren to make the purchase."--Letter 215, 1904. 5BIO 345 4 The price with standing crops was $12,723. The professors, as they recounted the story in later years, told of how, when they witnessed Ellen White's certainty about this matter and remembering the experience in Australia with the Avondale school, they felt they must move in this direction. So that Tuesday they made their decision to purchase. 5BIO 345 5 But it proved to be anything but a simple transaction. Mrs. Fergusen, who had to sign the papers, at first refused to sell the farm to men from the North, declaring, "I'll never sell to a Yankee."--Ira Gish and Harry Christman, Madison, God's Beautiful Farm, p. 23. After several interviews and many prayers, and a demand from Mrs. Fergusen for an extra thousand dollars, she put her signature by her husband's, and the contract was made secure. 5BIO 345 6 There was some hesitation about the extra thousand dollars, and some took it as an omen that they should withdraw. But Ellen White exclaimed, "Do you think I'd let the devil beat me out of a place for a thousand dollars? Pay the extra thousand. It's cheap enough. This is the place the Lord said you should have."-- Ibid., 27. 5BIO 345 7 With the property bargained for, the men hurried North to find friends who would help meet the purchase price. Writing to a friend, Ellen White reported on the four-hundred-acre place: 5BIO 346 1 The size of the farm, its location, the distance that it is from Nashville, and the moderate sum for which it could be purchased seemed to point it out as the very place needed for our school work here. The house is old, but it can be used until more suitable buildings can be erected.--Letter 215, 1904. 5BIO 346 2 Rather exuberantly she noted: Included in this sale are a number of horses, cows, and other stock, carriages and farming implements, also a house, that would be of use to the school. There are many beautiful cedar trees on the place. Fifty acres of the land is under cultivation, and the crops are in a flourishing condition. Portions of this land can be sold to those connected with the school for dwelling houses.--Letter 249a, 1904. 5BIO 346 3 In another letter she explained the cherished plans and objectives of Brethren Sutherland and Magan: 5BIO 346 4 The plan upon which our brethren propose to work is to select some of the best and most substantial young men and women from Berrien Springs and other places in the North, who believe that God has called them to the work in the South, and give them a brief training as teachers. Thorough instruction will be given in Bible study, physiology, the history of our message; and special instruction will be given regarding the cultivation of the land. 5BIO 346 5 It is hoped that many of these students will eventually connect with schools in various places in the South. In connection with these schools there will be land that will be cultivated by teachers and students, and the proceeds from this work will be used for the support of the schools.--Letter 215, 1904. Visiting Institutions in the South 5BIO 346 6 While negotiations for the Madison property were under way, Ellen White and her party left on Wednesday, June 15, for a week-long tour of several institutions in Tennessee and Alabama. The first was Graysville, where there was a school and a sanitarium. On Sabbath she spoke in the church and noticed that there were in her audience three ministers from other Protestant churches. On Sunday she made a grand tour of the school buildings, the farm--where she discovered peaches and corn and strawberries--and the Sanitarium, where she urged that the pine trees be preserved, for there is healing in the pines. In their travels by carriage they stopped by homes of Adventists and met the families. She wrote of it: "Whole families, father, mother, and children, came out to speak to me, and I shook hands with each one, not forgetting the children."-- Ibid. 5BIO 347 1 Their travels took them west by train to Huntsville, Alabama, to visit the Oakwood school, which had been established for blacks ten years before. They arrived there Monday afternoon at 1:00 P.M. After looking over the farm, she spoke to the few students who were there for the summer. She told them she wanted one hundred students in the school the next year, and urged them to appeal to their friends to come to Oakwood. She told these students how pleased she was that they were training for service. She said she wanted to encourage them because she knew they had a battle to fight and strong prejudice to work against. She pointed out that the church needed them to work in places where racial hostility prevented whites from working. She assured them of God's help and told them if she never saw them again on this earth she hoped to see them in the kingdom of heaven (Manuscript 60, 1904). 5BIO 347 2 On June 22 she returned to Nashville, where she spent another couple of weeks resting, writing, speaking, and encouraging the workers in the area. During this time she went out to take another look at the Madison property. When the work for the new school was organized, Ellen White accepted an invitation to serve on the board of directors--the only time she ever served in such a capacity. She watched the developments at Madison with deep interest. 5BIO 347 3 On Friday night, July 1, she was given the important vision recorded in Testimonies 9, 28, 29, in which she saw great balls of fire falling from the sky. 5BIO 347 4 While in Nashville she also attended the Southern Union Conference session, which began on July 4. ------------------------Chapter 27--Another Month in Washington, and the Trip Home 5BIO 348 1 On Friday, July 8, Ellen White and those traveling with her arrived back in Washington, where she would stay for another month, in the Carroll Manor House. She was pleased that the construction of the college was under way. The basement for the boys' dormitory was about completed, as well as the excavating for the dining hall. Mr. Baird was managing the construction work well. 5BIO 348 2 Almost every day Ellen White and Sara drove out with the horse and carriage. She enjoyed these little journeys. One day while they were driving through Rock Creek Park they were approached by an impressive-looking carriage traveling in the opposite direction. As they came closer they recognized Theodore Roosevelt, President of the United States. Ellen White, reporting the meeting, said simply, "He bowed to us as we passed him."--Letter 357, 1904. 5BIO 348 3 Mr. Baird resided in the house just across the street from the Carroll Manor House. A number of the workers who assisted him in building stayed in his home, many of them young men who would be students at the school. Each morning at half past five the workers gathered in the large room on the first floor of the Carroll Manor House for morning worship. After a period of singing, Scripture reading, and prayer, Ellen White talked with them for about fifteen minutes. On Sabbaths she spoke in nearby churches or to the group in Takoma Park, who worshiped in Takoma Hall, near the railroad station. 5BIO 348 4 While living in the Carroll Manor House, Ellen White received a vision in which she seemed to be in a large company. "One not known to those present stepped forward" and sounded a message of warning to Dr. Paulson and Dr. Sadler, urging them to break their bonds with Dr. Kellogg and to be careful not to spoil their experience with philosophy and vain deceit. "Cut loose, cut loose is my message," she wrote in a letter to the physicians.--Letter 279, 1904. The text of the letter was much the same as in the letter addressed to Elders Jones and Waggoner, who were now associated with Dr. Kellogg in Battle Creek. The messenger who was speaking to them indicated that these men were in a mist and a fog, unaware of the seductive sentiments in The Living Temple. She quoted 1 Timothy 4:1,"Be not deceived; many will 'depart from the faith, giving heed to seducing spirits, and doctrines of devils.'" She added, "We have now before us the alpha of this danger. The omega will be of a most startling nature."--Letter 263, 1904. She also wrote to Dr. Kellogg, commenting on the Berrien Springs meeting and its aftermath: 5BIO 349 1 You might have gone from the Berrien Springs meeting a very different man had you understood the real situation, had you realized that Satan in a masterly way was playing the game of life for your soul. Had you seen your peril as it was presented to me, you would have fallen on the Rock, and been broken. Your only hope is to fall on the Rock. If you do not, it will fall on you, and will break you beyond remedy.--Letter 271, 1904. 5BIO 349 2 In this letter she also reproved Dr. Kellogg for boasting that while in Berrien Springs, Elder Prescott had made confession but that he and his followers had not. 5BIO 349 3 The four final weeks spent in Washington were devoted to giving counsel about the developing work, speaking in the several churches on weekends, and in writing. She described a meeting held there during that time: 5BIO 349 4 Last Sunday an all-day grove meeting was held on the school grounds. The weather was beautiful, and about 240 people came. In the morning Brother Bland, Brethren Sutherland and Magan, Willie, and Brother Thompson spoke. I had been sick, and it was feared that I could not speak. But the appointment was given out, and in the afternoon, with fear and trembling, I took my stand before the people. The Lord gave me tongue and utterance, and I spoke for an hour. 5BIO 350 1 Oh, I was so glad that I could speak to the people on this occasion. Quite a number of those not of our faith were present, and their interested faces showed their pleasure and satisfaction.--Letter 357, 1904. Starting Home 5BIO 350 2 Ellen White and her helpers left Washington on Thursday, August 11, for the trip home, which would take them through New England, Michigan, Nebraska, and points west. 5BIO 350 3 After a weekend stop in Philadelphia, where she spoke on the Sabbath, they went to the New England Sanitarium in Melrose, Massachusetts, arriving on Monday, August 15. They spent a little more than a week there, relaxing and enjoying the breathtaking beauty of the place. She wrote of the institution, "As far as the sanitarium itself is concerned, I have traveled extensively, and have seen many sanitarium sites, but I have never seen a place more nearly perfect than this one at Melrose."--Letter 305, 1904. 5BIO 350 4 The Sanitarium was situated on Spot Pond, which at the time supplied Boston with some of its water. Because of this, the surrounding area was restricted; it had been only by God's providence that it was possible to locate the Sanitarium there. Just at the opportune time the way opened to buy land; then the matter closed up and no more of the park had been sold since. Ellen White said: 5BIO 350 5 The situation of the sanitarium property is one of the most favorable that I have ever seen for this work. The spacious lawns, the noble trees, the beauty of the scenery all around, answer to the representations shown me of what our sanitariums ought to be.... The roads through the park are very well kept, and the scenery is lovely. I rode out every day, and I cannot find words to describe the beauty of what I saw. I enjoyed looking at the many different kinds of trees in the park, but most of all I enjoyed looking at the noble pine. There are medicinal properties in the fragrance of these trees.--Letter 293, 1904. 5BIO 350 6 She recalled how James White would say as they were driving among pine trees, "'Life, life. Breathe deep, Ellen; fill your lungs with the fragrant, life-giving atmosphere.'"-- Ibid. 5BIO 351 1 While she was at Melrose an older sister, Mary Foss, who was then 83 years of age, came down from her home in Maine and visited with Ellen a few days. May Walling had been sent up to bring her. 5BIO 351 2 The Central New England camp meeting opened on Thursday evening, August 25. Ellen White had tarried at the Sanitarium to be present. The tent was pitched about a mile from the Sanitarium and she spoke five times during the camp meeting. She had to contend with a rather erratic church member who was on a crusade to save Seventh-day Adventists from the belief that the world is round. He sought her support for the flat-earth theory. Her answer was: 5BIO 351 3 I have a message to this people in regard to the life they must live in this world to prepare them for future life which measures with the life of God. We have nought to do with the question whether this world is round or flat.--Manuscript 145, 1904. 5BIO 351 4 She noted in her diary: Last night the Lord gave me words to speak to the people. Satan has a multitude of questions to bring in through various minds and ingenuity as all-important. Take the Word plainly.-- Ibid. 5BIO 351 5 Early in September she left Melrose for Middletown, Connecticut, and the Southern New England camp meeting. She found the place rich in nostalgia, and in her letters and in her diary she recalled the visit she and her husband made to Middletown in 1848 to attend the first of the Sabbath conferences. She recounted their work there of writing and publishing in 1849. She spoke four times during the week. 5BIO 351 6 Early Sunday morning two ministers came to her tent to apologize in advance for what they thought would be a sparse attendance on Sunday. They explained that Connecticut Sunday laws were quite rigid and some people might consider it a sin to come to an Adventist meeting on that day.--Letter 380, 1904. 5BIO 351 7 Ellen White told them, "'Instead of talking unbelief, let us tell the Lord how greatly we desire that the people may hear the truth.'"--Letter 293, 1904. When she spoke that day, the tent was filled to overflowing, and "several young men were kept busy bringing extra seats from the smaller tents" and placing them in the aisles. Describing the meeting, she said that she carried the subject of temperance strongly, yet the interest did not flag (Ibid.). 5BIO 352 1 Monday, September 5, she was on the train on her way to Battle Creek. She arrived there on Tuesday and was given one of the best rooms in the Sanitarium. This was her first visit to Battle Creek since the fire and the building of the new sanitarium. She spoke the next morning to the patients in the parlor, dealing with basic Christian principles and the power of Christ to transform those who come to Him in simplicity and faith (Ibid.). After the talk, Dr. Kellogg introduced her to several of the guests; she was surprised to see how powerfully the Word spoken in simplicity and earnestness had affected them. Ellen White reported that that night she received a special blessing from God. 5BIO 352 2 The next morning she spoke in the gymnasium to a group of about three hundred, composed mainly of physicians, nurses, and other workers. Her topic was the love of Christ, how He showed His love in good works, and how these good works begat love in the hearts of others (Ibid.). 5BIO 352 3 At the last minute it was decided that she should try to speak in the Tabernacle that afternoon. As there was not much time to get word out, she expected rather a slim attendance. To her surprise, the Tabernacle was crowded with 2,500 people and seemed to be as packed as it had been at the 1901 General Conference. Again her sermon was a simple exposition of Christian faith. Ellen White warmed to the subject, speaking for more than an hour (Ibid.; Manuscript 90, 1904). 5BIO 352 4 Just before the service began, Elder A. T. Jones asked her whether she would be willing to stay over the weekend. He urged her, she consented, and during the meeting he announced her decision. But that night W. C. White who had been in Canada, arrived in Battle Creek and pointed out that already they were committed to Sabbath meetings at the Omaha, Nebraska, camp meeting. So she promised to return to Battle Creek after the Omaha appointment. 5BIO 352 5 One of the chief purposes of the Battle Creek visit was, of course, to help Kellogg, if that were at all possible. She had received letters from him at Melrose indicating some softening of his attitude. In writing from Battle Creek to W. C. White in Canada, she said she knew that Kellogg was like a blind man with a cane, striking about to find the road, but everything so far appeared to be surface work. But she said she must do her best to speak in Battle Creek. After her talk to the workers on Wednesday morning, the seventh, Kellogg did make a brief attempt at confession. He declared: 5BIO 353 1 I want you to know that I feel in my heart to accept all the reproofs and all the instruction that the Lord has sent me through Sister White. I do not want to have any ambiguity about my position and attitude. 5BIO 353 2 The Lord has sent Sister White here, and she has given us instruction this morning for our good, and I hope the Lord will help us all to take this to our hearts and profit by her instruction.--24 WCW, p. 325. 5BIO 353 3 But Dr. Kellogg had become a very vacillating man, and the repentant attitude was shallow and short-lived. 5BIO 353 4 Friday, September 9, Ellen White and W. C. White reached Omaha. She was feeling a little stronger than she had for the past few days and was pleased to observe that at the Omaha station she could walk through the large waiting rooms and up and down stairs as easily as ever (Letter 283, 1904). Unfortunately, she took a cold on the trip and was afraid she might have difficulty speaking on the Sabbath. However, she went ahead and spoke anyway. 5BIO 353 5 In order to be heard by the audience of 1,500 in the tent, she found that she had to breathe deeply and speak slowly. There were no amplifying systems in those days. "Were I to speak quickly," she said, "my throat and lungs would suffer. And when I speak slowly, the hearers are given an opportunity to take in sentence after sentence, and to gather up ideas that would otherwise be lost."--Letter 287, 1904. 5BIO 353 6 It was here at this Omaha meeting that one of the laymen, Jasper Wayne, sought an interview with her. He presented his newly developed plan for soliciting funds from non-Adventists by calling at their homes and leaving with them a church paper. This was the inception of what came to be known as the Harvest Ingathering Plan (later simply Ingathering), which has brought in hundreds of millions of dollars to help advance the work. 5BIO 354 1 She spoke three times in Omaha, then went on to College View, where she and Willie were given rooms in the Nebraska Sanitarium, situated on the crest of the hill near Union College. 5BIO 354 2 Then it was back to Battle Creek to fulfill her promise to be with the people there on Sabbath. She was given a hearty welcome and spent five days there. She spoke three times in the Tabernacle to large congregations, once to the medical students, and once to sanitarium workers. An Unguarded Statement 5BIO 354 3 An interesting event occurred at one of the Tabernacle meetings. On Sunday, October 2, Ellen White addressed an audience of 2,500, including many Battle Creek citizens. She took this occasion to talk about herself and her work, and she spoke without notes. Reminding them that they had heard her speak many times, she declared that she bore exactly the same message now as she always had--the same message she had written in her books. "The truth that we proclaim today," she said, "is the same truth that we proclaimed for the last fifty years."--Manuscript 140, 1905. Then she startled her hearers by saying: 5BIO 354 4 "I am not, as I said yesterday, a prophet. I do not claim to be a leader; I claim to be simply a messenger of God, and that is all I have ever claimed."--DF 108a, W. E. Cornell report, in AGD to WCW, May 23, 1906. 5BIO 354 5 Her reference to the Sabbath meeting was to words she used in speaking of the appellations people had applied to her. Here are her words from the Sabbath meeting: 5BIO 354 6 They say she is a prophetess, they say she is this and that and the other thing--I claim to be no such thing. I will tell you what I want you all to know, that I am a messenger that God has taken from a feeble, very feeble child, and in my girlhood gave me a message, and here you see the effects that made me what I am, a cruel stone thrown by a hand and broke my nose, and thereby I have been made an invalid for life.... Now I want to tell you this, that Mrs. White does not call herself a prophetess or a leader of this people. She calls herself simply a messenger.... 5BIO 355 1 Some who are not belonging to our church ... listen to Mrs. White, and you know what my testimony has been though, and the same testimony has been borne from that time that you have heard, and long before, to the people. I have not gone back on one sentiment on temperance, not one sentiment religiously. It is just the same, and that is why I was to write it, that it should go to the people, and that it should live all through the half century.-- Ibid. 5BIO 355 2 What she said in the Sunday meeting was this: I want you ["those who have got the books that God has bidden me to write when that hand trembled so that it seemed an impossibility"] to read the books--Patriarchs and Prophets (I expected to have them here on the stand before us), Great 5BIO 355 3 Controversy, Desire of Ages, Ministry of Healing[, which] is nearly done, and a great many other books. I am not, as I said yesterday, a prophet. I do not claim to be a leader; I claim to be simply a messenger of God, and that is all I have ever claimed.-- Ibid. 5BIO 355 4 Monday, the newspapers at Battle Creek heralded the news: The woman the Adventists had believed in all these years as a prophet had now come straight out and said she was not a prophet after all! This naturally brought questions from Adventists as well. Ellen White and church leaders found that an explanation must be made. She took opportunity on several occasions to explain carefully the thoughts she intended to convey by her statement. W. C. White observed in a way that throws considerable light on the matter, as follows: 5BIO 355 5 When she spoke these words she had in mind the ideas of the people regarding a prophet as one whose chief office was to predict events, and she wanted them to understand that that was not her place in the world. I am fully persuaded that John the Baptist cherished the same idea when he denied being "that prophet."--WCW to A. M. Taylor, July 6, 1933 (see DF 108a). 5BIO 355 6 Within a few weeks Ellen White recalled for the readers of the Review what she said, and gave the following clarification: 5BIO 356 1 Sunday afternoon I spoke again in the Tabernacle. The meeting had been advertised, and there were present many citizens of Battle Creek who were not of our faith. At this meeting I assured my hearers that we held the same principles of truth that we had so many times set before them in past years.... 5BIO 356 2 I said that I did not claim to be a prophetess. I have not stood before the people claiming this title, though many called me thus. I have been instructed to say, "I am God's messenger, sent to bear a message of reproof to the erring and of encouragement to the meek and lowly." With pen and with voice I am to bear the messages given me. The word given me is, "You are faithfully to reprove those who would mar the faith of the people of God. Write out the things which I shall give you, that they may stand as a witness to the truth till the end of time."--The Review and Herald, January 26, 1905. 5BIO 356 3 But there was a continued misuse of her unguarded statement, and further explanations were called for. She prepared an article entitled "A Messenger," which was published in the Ibid., July 26, 1906. In this she explained: 5BIO 356 4 When I was last in Battle Creek, I said before a large congregation that I did not claim to be a prophetess. Twice I referred to this matter, intending each time to make the statement, "I do not claim to be a prophetess." If I spoke otherwise than this, let all now understand that what I had in mind to say was that I do not claim the title of prophet or prophetess. I understood that some were anxious to know if Mrs. White still held the same views that she did years ago when they had heard her speak in the sanitarium grove, in the Tabernacle, and at the camp meetings held in the suburbs of Battle Creek. I assured them that the message she bears today is the same that she has borne during the sixty years of her public ministry. She has the same service to do for the Master that was laid upon her in her girlhood. She receives lessons from the same Instructor. The directions given her are, "Make known to others what I have revealed to you. Write out the messages that I give you, that the people may have them." This is what she has endeavored to do.--Ibid., July 26, 1906 (Selected Messages 1:35). 5BIO 357 5 Further explanations appear in this article, now published in full in Ibid., 1:31-35. We refer to some: 5BIO 357 1 Some have stumbled over the fact that I said I did not claim to be a prophet; and they have asked, Why is this? 5BIO 357 2 I have had no claims to make, only that I am instructed that I am the Lord's messenger; that He called me in my youth to be His messenger, to receive His word, and to give a clear and decided message in the name of the Lord Jesus. 5BIO 357 3 Early in my youth I was asked several times, Are you a prophet? I have ever responded, I am the Lord's messenger. I know that many have called me a prophet, but I have made no claim to this title. My Saviour declared me to be His messenger. "Your work," He instructed me, "is to bear My word."... 5BIO 357 4 Why have I not claimed to be a prophet? Because in these days many who boldly claim that they are prophets are a reproach to the cause of Christ; and because my work includes much more than the word "prophet" signifies.... 5BIO 357 5 God has made plain to me the various ways in which He would use me to carry forward a special work. Visions have been given me, with the promise, "If you deliver the messages faithfully and endure to the end, you shall eat of the fruit of the tree of life, and drink of the water of the river of life."--Ibid., 1:31-33. 5BIO 357 6 After describing the breadth of the work she was commissioned to do, she declared: 5BIO 357 7 To claim to be a prophetess is something that I have never done. If others call me by that name, I have no controversy with them. But my work has covered so many lines that I cannot call myself other than a messenger sent to bear a message from the Lord to His people, and to take up work in any line that He points out.--Ibid., 1:34. 5BIO 357 8 I am now instructed that I am not to be hindered in my work by those who engage in suppositions regarding its nature, whose minds are struggling with so many intricate problems connected with the supposed work of a prophet. My commission embraces the work of a prophet, but it does not end there. It embraces much more than the minds of those who have been sowing the seeds of unbelief can comprehend.--Letter 244, 1906, addressed to elders of Battle Creek church (Selected Messages 1:36). Journey Across the Plains and the Mountains to California 5BIO 358 1 Ellen White left Battle Creek on Monday, October 3. Because of delays she was unable to reach St. Helena by Sabbath, so she stayed over on Friday and Sabbath in Reno and spoke to the people there. Her granddaughters Ella and Mabel were in Reno; Ella taught church school and Mabel engaged in other work. After a pleasant weekend, Ellen White and her party hastened homeward. As she passed through Oakland, she found the workers at Pacific Press busily packing up the last of their things to take them to Mountain View. "The empty buildings at Pacific Press look lonesome," confessed Willie; he had known them since 1877 (24 WCW, p. 370). 5BIO 358 2 When they reached home, they found Marian Davis desperately ill at the St. Helena Sanitarium. Illness which could be traced to a cold contracted during the 1903 General Conference led to tuberculosis. During Ellen White's trip in the East she grew progressively weaker, although she continued with her literary work. This situation was exceedingly painful to Ellen White. For twenty-five years the two had worked together. 5BIO 358 3 Although Marian rallied a bit when Ellen White returned, she passed to her rest early in the afternoon of Tuesday, October 25. On October 26 she was buried in the St. Helena Cemetery where Elder J. N. Loughborough and a number of other early workers await the call of the Life-giver. Of her and her work, Ellen White wrote: 5BIO 358 4 For twenty-five years Sister Davis had been a most faithful helper in my work. She was greatly appreciated by me and by all who were acquainted with her and her work, and we miss her very much. Of her it can truthfully be said, "Blessed are the dead which die in the Lord ..., that they may rest from their labours; and their works do follow them."--Letter 29, 1905. ------------------------Chapter 28--Sanitariums in Southern California 5BIO 359 1 When Ellen White returned to the United States from Australia in 1900, she carried in her heart the memory of visions given her in which she was shown that the time had come to establish sanitariums in southern California. With a widening knowledge of the advantages of southern California from a health standpoint because of its sunshine and warm climate, the area was becoming more and more popular for those who sought relief from the cold winters of the East and from their physical ailments. 5BIO 359 2 After she reached America, visions relating to this matter were repeated to her. On October 13, 1902, she wrote: 5BIO 359 3 I have been instructed that the work in southern California should have advantages that it has not yet enjoyed. I have been shown that in southern California there are properties for sale on which buildings are already erected that could be utilized for our work, and that such properties will be offered to us at much less than their original cost.--Letter 157, 1902 (Special Testimonies, Series B 14:6). 5BIO 359 4 In these places, away from the din and confusion of the congested cities, we can establish sanitariums in which the sick can be cared for in the way in which God designs them to be.-- Ibid. 5BIO 359 5 She wrote of the light that had been given her concerning the confusion and violence and crime that would increase, especially in the cities. She declared: 5BIO 360 1 There is much to be said on this point. Instruction is to be given line upon line, precept upon precept, here a little and there a little. And our physicians and teachers should be quick to see the advantage of retired locations for our sanitariums and schools.-- Ibid. 5BIO 360 2 In August, 1901, as she was attending the Los Angeles camp meeting, this matter had weighed upon her mind, and she began to think in practical terms of securing properties. In a vision of the night, she seemed to be in a council meeting in which consideration was being given to establishing a sanitarium in southern California. She wrote of the vision: 5BIO 360 3 By some it was urged that this sanitarium should be built in the city of Los Angeles, and the objections to establishing it out of the city were pointed out. Others spoke of the advantages of a country location.--Testimonies for the Church 7:85. 5BIO 360 4 She described what she saw and heard in this vision and made mention of one who often instructed her at such times. "There was among us One who presented this matter very clearly and with the utmost simplicity. He told us that it would be a mistake to establish a sanitarium within the city limits."-- Ibid. 5BIO 360 5 Her Instructor continued: A sanitarium should have the advantage of plenty of land, so the invalids can work in the open air. For nervous, gloomy, feeble patients, outdoor work is invaluable. Let them have flower beds to care for. In the use of rake and hoe and spade they will find relief for many of their maladies. Idleness is the cause of many diseases. 5BIO 360 6 Life in the open air is good for body and mind. It is God's medicine for the restoration of health. Pure air, good water, sunshine, the beautiful surroundings of nature--these are His means for restoring the sick to health in natural ways.-- Ibid. 5BIO 360 7 Ellen White envisioned sanitariums in the country "surrounded by flowers and trees, orchards and vineyards. Here it is easy for physicians and nurses to draw from the things of nature lessons teaching of God. Let them point the patients to Him whose hand has made the lofty trees, the springing grass, and the beautiful flowers, encouraging them to see in every opening bud and blossoming flower an expression of His love for His children."--Ibid., 7:85, 86. 5BIO 361 1 During the camp meeting itself, where she spoke daily, as noted earlier, she went out with some of the brethren to look at two prospective properties. She was instructed that not only in various sections of Los Angeles but in San Diego and in other tourist resorts in southern California, health restaurants and treatment rooms should be established. 5BIO 361 2 This visit sparked the revival of concern for the medical missionary work throughout the world, but especially in southern California. It was not long until Ellen White and her staff at Elmshaven were working on drawing together counsel already given, and she prepared new counsel for the Testimonies for the Church, volume 7. Section Two, comprising fifty-nine pages, is given over to consideration of sanitarium work. Section Three, with twenty-eight pages, is devoted to the restaurant and health-food work. 5BIO 361 3 Again, in September, 1902, Mrs. White was in southern California, attending the camp meeting. She was still interested in looking for properties that could be obtained at reasonable prices and used for sanitarium purposes. She went to San Fernando, where a property had been secured for school purposes at a reasonable price. After the camp meeting she went down to San Diego and twice visited the Potts Sanitarium property, six miles south of the city. The buildings had stood idle for years and the property was available for only a fraction of the original cost. The Paradise Valley Property 5BIO 361 4 Dr. T. S. Whitelock, who practiced in San Diego, had discovered this place in the spring of 1902. There were twenty acres of land and a building with nearly fifty rooms. The whole place could be obtained for $20,000. He eventually succeeded in getting the price down to $15,000. Officers of the Southern California Conference had visited this property and one at Pacific Beach, but felt that the Potts institution was the better buy. Nonetheless, they were not ready to devote conference funds to purchase it. In September, 1902, the manager of the Land and Town Company of National City became interested in the sanitarium project and took up correspondence with a Mr. Harrison in New York City, who held mortgages on the Potts property. They were able to reduce the price to $12,000. 5BIO 362 1 This was the same month that Ellen White visited the property for the first time. She declared, according to Dr. Whitelock, "'If this place were fixed up, it ...[would look] just like what was shown me of the Lord.'"--DF 2a, T. S. Whitelock, "History of the Paradise Valley Sanitarium," p. 2. 5BIO 362 2 Ellen White returned to her home at Elmshaven with no decisions made and no steps taken to secure the Potts property. The conference brethren felt they were not prepared to move forward. 5BIO 362 3 At that time the Southern California Conference included all the southern part of the State south of the Tehachapi Mountains. The church had 1,100 believers there, but as the result of poor management a debt of $40,000 hung over the conference. Also, this was during the period when consideration was being given to the ownership, control, and management of sanitarium properties throughout North America. Those that had already been established were under the control of the International Medical Missionary and Benevolent Association, over which Dr. Kellogg was so influential. With rifts developing at Battle Creek, it did not seem a good time to become involved in the securing of more sanitarium properties. However, Ellen White continued to watch the developments with interest and urged that appropriate steps be taken. Possibly the delay of the brethren was in the providence of God, for in June, 1903, the mortgages on the Potts property were offered to the church for $8,000 (Ibid., 3). To some, the hesitancy of the brethren to secure this property was the occasion for great distress. Leaders came and looked at it and declared that it was good, but went away with grave doubts concerning the future of that part of California, which was suffering a prolonged, severe drought. Properties were being offered at almost giveaway figures. 5BIO 362 4 In January, 1904, Dr. Whitelock visited the property again. While he was there, a woman drove up and met them in the buildings. She introduced herself as a friend of the Mr. Harrison who held the mortgages. When Dr. Whitelock gave his name, she said, "You are the very one I wanted to see. I have been requested by Mr. Harrison to see you and get an offer on the mortgages." Then she intimated that she thought if church leaders were ready to buy, probably $6,000 would close the deal. 5BIO 363 1 Still, the conference felt it could not invest money in the enterprise. When word reached Ellen White, she consulted with a close friend, Josephine Gotzian, who had some means, and then telegraphed Dr. Whitelock to offer $4,000 for the mortgages. On January 25 this offer was telegraphed to New York; on the twenty-seventh an answer was returned accepting the offer. A down payment was made to hold the property until the titles could be thoroughly investigated. 5BIO 363 2 It was later learned that another party had offered Mr. Harrison, by letter, $6,000; the letter reached him in New York City only a few hours after the telegraphed offer of $4,000 had been accepted. The Potts property now belonged to Seventh-day Adventists, but not to the Southern California Conference. 5BIO 363 3 Wrote Ellen White: We are now beginning to see carried out the purposes of the Lord for this field.... For a long time, however, the medical missionary work in southern California was at a standstill, because of the unbelief of some. Suitable properties were found, but the brethren in responsibility would not advance. 5BIO 363 4 A special opportunity came to us in the form of a property a few miles south of San Diego known as the Potts Sanitarium. The Lord had manifestly prepared the way for us to begin sanitarium work at this point; and when the wheel of providence turned in our favor, and the property came within our reach, we felt as if we must act without further delay, notwithstanding the hesitancy of brethren in responsibility, who should have been quick to discern the advantages of this place as a center for medical missionary work.--Special Testimonies, Series B 14:4, 5. Ellen White Describes the Property 5BIO 363 5 Now we will turn to Ellen White for a description of the property: Here was a well-constructed, three-story building of about fifty rooms, with broad verandas, standing upon a pleasant rise of ground, and overlooking a beautiful valley. Many of the rooms are large and airy.... Besides the main building, there is a good stable, and also a six-room cottage, which can be fitted up for helpers. 5BIO 364 1 The property is conveniently located, being less than seven miles from San Diego, and about a mile from the National City post office. There are twenty-two acres of land. About one half of this had once been planted to fruit trees, but during the long drought that this country has suffered, all the trees died except the ornamental trees and shrubbery around the buildings, and about seventy olive trees on the terraces.... I never saw a building offered for sale that was better adapted for sanitarium work. If this place were fixed up, it would look just like places that have been shown me by the Lord.-- Ibid., 8, 9. 5BIO 364 2 Ellen White had borrowed her $2,000 share of the investment from the St. Helena Bank at 8 percent interest. Mrs. Gotzian had provided the other $2,000. The two women "clasped hands in an agreement to unite in helping to purchase the Potts Sanitarium (Letter 97, 1904). With funds that were put into the enterprise by Prof. E. S. Ballenger and his parents, they paid $300 in back taxes and used $800 to buy eight acres of needed land adjoining the property. There were other expenses that brought the total cost of the property to $5,300. Of course, the two women and the Ballenger family had no intention of keeping the property as theirs. Nor did they have any intention of making it a matter of financial speculation. They purchased it to hold it until the business could be organized and the conference could take control. 5BIO 364 3 But with the property in their hands, the next step was to find someone to manage and develop it. For fifteen years it had been unoccupied, and there was a good deal to be done. Ellen White speaks of the next step: 5BIO 364 4 Having secured the place, we needed a manager, and we found one ready for the work. Brother E. R. Palmer and his wife, who had spent the winter in Arizona, were in San Diego.... They were willing to take charge of the work of fitting up the sanitarium building for use.--The Review and Herald, March 16, 1905; (see Special Testimonies, Series B 14:10, 11). 5BIO 364 5 The Palmers, whom Ellen White had known in Australia, arrived to take charge on April 18, 1904, the day Ellen White departed Elmshaven for her extended trip to Washington, D.C. From long range she watched with eagerness the reports of the developments in San Diego. Elder Palmer arranged to have the building wired for electricity and had it cleaned up and painted outside. Then he began to assemble furniture for the new Sanitarium. 5BIO 365 1 He discovered that wealthy businessmen who went to California for the winter would rent a place and buy good-quality furniture for their use. When they wished to return to their homes in the East, the furniture was made available at very reasonable prices. Thus Palmer was able to secure furniture, some of it bird's-eye maple, for furnishing at least a portion of the new institution. The New Well 5BIO 365 2 A well and windmill furnished a limited supply of water, but it was known from the outset that the system could never supply the needs of a sanitarium. Palmer described the water situation: "The twenty-acre tract of land on which the building stands was as dry as the hills of Gilboa, with only a remote prospect for water underground."--DF 2a, E. R. Palmer, "The Paradise Valley Sanitarium." 5BIO 365 3 Palmer and his fellow workers knew from their contacts with Ellen White that it was in the providence of God that the institution had been bought. They were confident that God would find a way to meet their needs. Still, through the summer of 1904 they suffered severely from the drought--a drought that had lasted eight or nine years (W. L. Johns and R. U. Utt, eds., The Vision Bold, p. 147). They watched the trees wither and die, and Ellen White wrote: "The poor, drying up, dying trees are beseeching us by their appearance for refreshing streams of water."--Manuscript 147, 1904. Palmer refers to their source of confidence in these words: "The Lord had spoken concerning these points, and His servants responded by purchasing the estate."--DF 2a, E. R. Palmer, "The Paradise Valley Sanitarium." 5BIO 365 4 Ellen White recommended that Palmer obtain the services of a good Adventist well digger of her acquaintance, Salem Hamilton, who was then living in Nebraska. Accordingly, he was called west to dig the well. As Palmer related: 5BIO 366 1 With what anxiety we surveyed the ground and tried the wizard water stick and discussed the possibilities.... 5BIO 366 2 Finally we chose a place and began digging down through the dry earth where the dust flew more than twenty feet below the surface.--Ibid. 5BIO 366 3 The site selected was in a hollow just below the institution. Deeper and deeper Mr. Hamilton and his helpers continued to dig. 5BIO 366 4 Ellen White, who was eager to be close to the Sanitarium activities, was able to pull herself away from Elmshaven and travel south, arriving at the Potts property on Monday, November 7. Hamilton had reached a depth of eighty feet on the well. From day to day she listened with interest to reports of progress, and frequently talked with Hamilton. One day she asked, "'What are you going to do, Brother Hamilton?' 5BIO 366 5 "'I have a question to ask you,' he answered. 'If you will answer that, I will give you my answer. Did the Lord tell you to buy this property?' 5BIO 366 6 "'Yes! Yes!' Ellen White replied. 'Three times I was shown that we should secure this particular property.' 5BIO 366 7 "'All right,' Mr. Hamilton said, 'I have my answer. The Lord would not give us an elephant without providing water for it to drink.'"--Johns and Utt, eds., op. cit., p. 146. He declared that he would go on digging. 5BIO 366 8 By now he was well past the eighty-foot level and there still was no sign of moisture. But one day Hamilton thought he heard the sound of a stream of water in the gravel at the bottom of the well. When Palmer visited the site and looked down the well, Brother Hamilton called up, "'Mr. Palmer, would you be afraid to come down? I think there is water not far away.'" Palmer did go down, and he heard it distinctly, "'like the tinkle of a bell or the sound of a small waterfall in the depths of a forest'" (Ibid., 146, 147). 5BIO 366 9 Hamilton had tunneled in one direction, but to no avail. He now tunneled in another direction and with a vigorous blow his pick broke through the clay into a fine stream of water as large as a man's arm. The well quickly began to fill. There wasn't even time to get all the tools out. That night the water rose fifteen feet in the well (Ibid.). 5BIO 366 10 Excitedly E. R. Palmer and W. C. White hastened to Ellen White's room to announce the good news. Writing of it the next day to her grandchildren, she said: 5BIO 367 1 "Yesterday morning Brother Palmer came to my room in company with your father ... and told us there was fifteen feet of water in the well. This morning there is twenty feet of water and their tools at the bottom of the well. I cannot express to you how glad we all are made. Plenty of water for all purposes! This cannot be estimated by gold or by silver. Water means life.... The Lord has answered all our expectations, and we shall have reason for thanksgiving.... I want to praise the Lord with heart and soul and will."-- Ibid., 147. 5BIO 367 2 Ellen White wrote in her diary: The water is now a certainty. The trees shall have their refreshing portion. Brother Palmer was so pleased. He expressed his gratitude to God for this great blessing, that labor and money invested for machinery for the water plant had brought returns.--Manuscript 147, 1904. Moving Forward Under Difficulties 5BIO 367 3 At that time there were only four Seventh-day Adventist churches in the lower part of southern California, and not much support from the Conference as a whole to start a medical institution. The group at the Sanitarium set about to solicit the support of those churches--San Diego, Paradise Valley (a very small church), San Pasqual, and Escondido, where there were a number of Adventist farmers. 5BIO 367 4 On the Thursday before the breakthrough in the well, W. C. White, E. S. Ballenger, H. E. Osborn, and Mrs. Josephine Gotzian drove twenty miles up to San Pasqual. Friday they visited some families, and Sabbath they held three services in the San Pasqual church. Sunday they went over to Escondido and again held three services, in which the providences of God in the starting of the Paradise Valley Sanitarium (as it was then called) and the needs were placed before the believers. Monday they spent visiting families in Escondido. They were able to raise $1,600 in cash to help carry the enterprise forward. Half that amount they were able to take home with them. They had also solicited material help that the farmers could provide from their land. They were very glad for the cash because in anticipation of a prosperous well Palmer had purchased an engine, pipes, and pumps, and he needed money to pay the overdue bill. 5BIO 368 1 When the party returned from Escondido on Tuesday, they were met by the cheering report that the well diggers had found an abundant flow of pure water. A few days later a four-horse team drawing a large, heavy wagon drove up to the Sanitarium, bringing gifts from the churches of San Pasqual and Escondido. This timely donation included potatoes, squash, and canned fruit. Of special importance, the gift included two fine "Jersey cows" (Ibid., March 16, 1905). 5BIO 368 2 That evening Sara McEnterfer told Sister White that two new "patients" had arrived. Somewhat in surprise Ellen White exclaimed, "'Where will they put them?'" 5BIO 368 3 To this Sara replied, "'In the barn, I guess.'"--Letter 319, 1904. Then she explained the nature of the new four-footed guests. 5BIO 368 4 One pump was not able to lower the level of the water in the well and so a second pump was brought in. The two large-capacity pumps were required to empty the well sufficiently to get the tools out and to dig just a little more to provide a reservoir for the water that poured in at a fantastic rate. What a blessing the well was! 5BIO 368 5 While the leading workers of the new institution were discussing whether they should open its doors the last week in November or the first week in December, a Mrs. Julia Ulrich came unannounced on November 23 and insisted on staying. Ellen White noted: 5BIO 368 6 Others came before we were ready, and patients continued to come till there were twenty, and our workers were kept so busy that there has been no time as yet for a formal opening.--The Review and Herald, March 16, 1905. 5BIO 368 7 The class of patients who came to the institution was described by E. S. Ballenger: 5BIO 368 8 A large proportion of them were people of culture and influence. Among them were judges, Senators, civil and army officers. These people are hungry for something they cannot find in the world and there is no better means of reaching them with the message than to gather them into our sanitariums where the Spirit of God prevails, where they may attend family worship, prayer meetings, and Sabbath services. 5BIO 369 1 For the first two months after patients were admitted, all the treatments were given in a small room only about eight by thirteen feet. At times we were so crowded that some of the patients were obliged to wait until ten o'clock at night. These inconveniences were cheerfully endured as long as the guests knew we were unable to provide better, and knowing that we expected to build new bathrooms as soon as we were able.--DF 2a, E. S. Ballenger, "The First Patients at the Paradise Valley Sanitarium." 5BIO 369 2 As to the organization for handling the business of the newly established Sanitarium, various propositions were made and discussed, and counsel was sought of the conference brethren. It was finally decided to establish a stock company, not for profit but for managing the business and to encourage those who could do so to make an investment in the institution. This plan was followed with some adjustments during the next two or three years until the Southern California Conference was in a position to take over the management and responsibility of the Paradise Valley Sanitarium. 5BIO 369 3 Thus Ellen White, through the insights that came to her through the visions, through her persistence, through her soliciting, the cooperation of those who had confidence that the Lord was speaking through her and through heavy personal financial investment, led out in the establishment of this first Adventist sanitarium in southern California. 5BIO 369 4 During the last three nights of her stay at Paradise Valley, she was given instruction by God in the visions of the night concerning the work in that part of the state: 5BIO 369 5 During the last three nights of my stay at this institution, much instruction was given me regarding the sanitariums which for years have been greatly needed, and which should long ago have been equipped and set in working order. Medical missionary work is to be to the third angel's message as the right hand to the body. 5BIO 370 1 Our sanitariums are one great means of doing medical missionary work. They are to reach the people in their need. The workers connected with our sanitariums are to be sympathetic, kind, and straightforward in their dealings with one another and with the patients. Their words and deeds are to be noble and upright. They are ever to receive from Christ light and grace and love to impart to those in darkness. By their efforts the sick, the sinful, the prodigals who have left the Father's house are to be encouraged to return. 5BIO 370 2 God's word to these workers is, "Lo, I am with you alway, even unto the end of the world." "Fear not, neither be discouraged: for I am thy God."--Special Testimonies, Series B 14:13. 5BIO 370 3 Ellen White's seventy-seventh birthday came on Sabbath, November 26, when she was still at the Paradise Valley Sanitarium. In her journal she wrote, 5BIO 370 4 I have not been able to sleep after 1:00 A.M. It is Sabbath.... I am this day 77 years old. I have thinking to do and I have reason to thank the Lord that He has spared my life. I am pleased that the Lord has favored me with His encouraging grace.... My labors have been quite taxing and the Lord has greatly blessed me.--Manuscript 147, 1904. 5BIO 370 5 Then she wrote of what had been shown her, prefacing her statement with these words: 5BIO 370 6 During the night season we were in council. After we were planning what we should do, there was One who spoke with clearness and laid out the work.-- Ibid. 5BIO 370 7 This Spokesman stressed that Ellen White's special energies and capabilities were to be used in getting out the books that were essential for these last days, and that she was to place herself in the best possible position for health. According to her Instructor: 5BIO 370 8 We must gather every distinct ray of light that will substantiate the truth, bearing aloft the banner for these last days, the third angel's message. The churches need to be set in order, the door of unbelief to be closed. The seducing power of Satan we are told will increase in such proportions that if it is possible he will deceive the very elect.-- Ibid. 5BIO 371 1 In sadness she recorded the words: Some are not making straight paths for their feet, and in consequence the weak will be turned out of the way. Let every soul take the warning.... 5BIO 371 2 There were many words spoken. Some words do not come to my mind until special occasions, then the words of caution and warning come. I shall have these warnings come to my mind with great power and force to rescue souls that are in peril but do not see themselves in any spiritual danger.-- Ibid. 5BIO 371 3 A few days later she recorded: I cannot sleep this morning after twelve o'clock.... I am drawn out in prayer to my heavenly Father for increased strength that I may present to the people the most precious and essential truth for this time and entreat all to preserve the old landmarks that have been searched out and under the demonstration of the Holy Spirit proclaimed to the world.-- Ibid. 5BIO 371 4 Her mind turned back to 1848 when the foundations of the truths proclaimed by Seventh-day Adventists were drawn together in a body of teachings at the Sabbath conferences: 5BIO 371 5 Many wonderful miracles have been worked in the searching for the truth as for hidden treasure, and the golden treasures of the Word have been substantiated by such remarkable demonstration of the Holy Spirit that all who have had an experience in the work of God since the Bible was opened to our understanding would be sinning against the Holy Ghost to deny the truth.-- Ibid. 5BIO 371 6 A small army of painters invaded the main building at Paradise Valley to paint the entire interior. Ellen White felt that in the interests of her health she should leave. She decided to spend a few days at the Glendale Sanitarium, which had not yet opened. On her way to Paradise Valley in early November she had spent a weekend in Los Angeles, and while there had visited the new Glendale Sanitarium. She was delighted with what she found. ------------------------Chapter 29--Glendale, a Sanitarium Near Los Angeles 5BIO 372 1 At Glendale, Elder J. A. Burden was leading out in the establishment of a second sanitarium in southern California. He was the manager of the St. Helena Sanitarium when Ellen White returned from Australia in late 1900. Shortly, however, he responded to a call to Australia to help lead out in the establishment of institutions there. 5BIO 372 2 Dr. Daniel Kress was in charge of the church's Australian medical work. His wife, also a physician, worked by his side. The Kresses had some strong opinions as to how the medical work of Seventh-day Adventists should be conducted, and it seems that this was not quite the perspective that the Burdens entertained. There was some friction, and in the third year of his service in Australia Ellen White wrote to Elder Burden that although she did not have any special light on the question, he could, if he felt his work in Australia was done, be used in southern California (Letter 252, 1903). 5BIO 372 3 The Burdens returned to the States in February, 1904. He picked up the words from Ellen White's pen that "a sanitarium should be established near Los Angeles" and "it is the expressed will of God that this shall be done."--Letter 211, 1904. To Burden, this was a challenge. He knew that she had also written: 5BIO 372 4 I have been unable to sleep after half past eleven at night. Many things, in figures and symbols, are passing before me. There are sanitariums in running order near Los Angeles.... As in the vision of the night I saw the grounds, I said, "O ye of little faith! You have lost time."--Manuscript 152, 1901. 5BIO 373 1 On April 26, 1904, two days after her arrival in Washington, D.C., she declared: 5BIO 373 2 Light has been given me that a sanitarium should be established near Los Angeles, in some rural district. For years the need of such an institution has been kept before our people in southern California. Had the brethren there heeded the warnings given by the Lord, to guard them from making mistakes, they would not now be tied up as they are. But they have not followed the instruction given. They have not gone forward in faith to establish a sanitarium near Los Angeles.--Letter 147, 1904. 5BIO 373 3 On June 30, while in Tennessee visiting Edson, she wrote that it was "the expressed will of God" that a sanitarium should be established near Los Angeles. She observed: 5BIO 373 4 Why this work should be delayed from year to year is a great mystery.... Had the light given by God been followed, this institution might now be in running order, exerting a strong influence for good. Arrangements could have been made to utilize for sanitarium work buildings already erected.--Letter 211, 1904. 5BIO 373 5 In response to her urging, Burden looked around for likely properties in southern California that could be secured at a reasonable sum. In the late 1880s many establishments had been built for tourists and health resorts, but the businesses had failed. 5BIO 373 6 The building that now seemed most likely to provide what was needed was the castlelike Glendale Hotel, built in 1886 and situated on a five-acre tract of land bordered by dirt roads. At that time Glendale was a country settlement of five hundred inhabitants, eight miles from Los Angeles. 5BIO 373 7 A seventy-five room, unfurnished structure that had cost $60,000 was available. Because of the business failures in southern California, it had never been used as a hotel. It served for four years as an Episcopal school for girls; then in 1901 and 1902, before the Glendale High School was built, it was used as a public high school. 5BIO 374 1 On the property were shade trees and orchards. Around it were chicken ranches and a scattering of modest homes. In 1904 a real-estate developer, Leslie C. Brand, controlled the property. The asking price was $26,000, which Burden knew was far out of his reach. 5BIO 374 2 As he sat in his buggy looking over the hotel grounds, Burden decided that if he could buy it for $15,000 he would regard this as a sign of divine approval. Taking several of his brethren with him, he approached Mr. Brand and explained, "'Our money will have to come from church members. Can you help us by reducing the price?'" 5BIO 374 3 Brand thought a moment and then asked, "'How does $12,500 sound?'" Burden responded that it sounded fine. He took out a $20 bill and gave it to Brand as a deposit on the purchase (Johns and Utt, eds., The Vision Bold, p. 163). 5BIO 374 4 At the conference headquarters Burden was dealing with the same administrators who had hesitated so long about investing in the Paradise Valley Sanitarium. Mention has already been made of the small memberships and heavy indebtedness of the conference. The conference lacked even the thousand dollars needed for a down payment on the Glendale property. The president of the Pacific Union Conference had made it very clear to the local conference administration that there must be a stop to increasing indebtedness, and there must be a turnaround in financial affairs of the Southern California Conference. 5BIO 374 5 Burden took the matter to the constituency at the camp meeting in September, 1904, and to his disappointment, they rejected the purchase for lack of money. 5BIO 374 6 At last Elder Burden was able to enlist the help of Elder Clarence Santee, the Conference president. The two men decided to advance the money for the down payment out of their own pockets. Just at this time Sister White sent a message urging in strong terms the purchase of the property, and Elder Santee read it to the conference delegates in session. 5BIO 374 7 "Why is this work delayed?" she asked. She also persuaded two of the church members to advance a thousand dollars each toward the purchase of the institution. The delegates rallied and pledged $5,200 to buy the Glendale Hotel. A cash payment of $4,500 was made, and a three-year mortgage was agreed upon for the balance. A board of trustees was set up with Elder Santee as chairman, which took steps at once to develop the institution. Ellen White's Visit 5BIO 375 1 This was the situation when Ellen White stopped at the new Glendale institution. She went through all the rooms of the new Sanitarium, many of which were freshly painted. She wished there were more land than the five acres connected with the building, but she observed, "It is certainly in the country for there are no buildings very near it. It is surrounded by large fields of strawberries, and by orange orchards."--Letter 311, 1904. 5BIO 375 2 In spite of the fact that men were painting here also, Ellen White decided to stay over the weekend. On Monday, December 5, she went over to Redlands, some sixty-five miles to the east. Elder E. S. Ballenger, pastor of the new church that had been raised there as the result of an evangelistic effort, had invited Ellen White to come. She stayed in the Ballenger home for a few days and there completed some Review and Herald articles. 5BIO 375 3 Sabbath morning she spoke for about thirty minutes in the Redlands church, which was about as much as she dared venture in her state of health. She later observed that "just such places [as Redlands] had been presented to me in vision as places to which we must give special attention."--Manuscript 30, 1905. Describing her visit there in a letter to her friend, Mrs. Crawford, she remarked, "I wish that a small sanitarium could be started there."--Letter 349, 1904. 5BIO 375 4 She noted, "The climate in this valley is very good."--Letter 321, 1904. Sunday morning Mr. Boles and his wife took her and Sara the eleven miles to Riverside, where Mrs. White was to speak in the new church. On the way they passed through one orange grove after another. She spoke for half an hour and then went for a treatment at a nearby treatment room operated by Dr. J. R. Leadsworth. After resting a time, she returned to Redlands and then back to Glendale and headed for her home in the north. 5BIO 375 5 As Ellen White traveled north, she was not able to meet as large a number of speaking appointments as she ordinarily would have. Her health had not been good. On the trip south she had spoken at Fresno on Sabbath, and then was invited to go down to the Hanford-Lemoore District, where she agreed to fill appointments every afternoon for four days at missionary meetings being held in nearby towns. Going on to Los Angeles, she stayed Sabbath and Sunday and spoke on both days in a large tent in which Elder W. W. Simpson, a successful evangelist, had been holding meetings. Sabbath there were twenty-five hundred people present and Sunday there were a thousand (Letter 311, 1904). 5BIO 376 1 While staying at the Paradise Valley Sanitarium and really not well, she was urged by the members of the San Diego church to hold a meeting there. So on a Sunday morning she drove six miles to San Diego, but after speaking for fifteen minutes she found that she could not go on. She had to give up and return the six miles to Paradise Valley Sanitarium. This was a very unusual experience for her. Many times the Lord had given her special strength to meet her speaking appointments, but this time was an exception, and she and her audience were disappointed. Then there was the speaking appointment in Redlands and the one on Sunday at Riverside. 5BIO 376 2 On her trip back home to St. Helena, she made a stopover at Mountain View to consult with the brethren. She wrote in her diary while there: 5BIO 376 3 I am strongly impressed that my family shall locate here to be near the printing establishment, but the Lord must direct us, for it means a great deal to us to uproot and to resettle and perhaps have to build. St. Helena has been my refuge, but I have much printing to be done. May the Lord spare my life to do His work before I shall rest in the grave is my prayer.--Manuscript 147, 1904. 5BIO 376 4 W. C. White, Sara McEnterfer, and Maggie Hare had been with Ellen White on the trip. They were all glad to be home, arriving on Tuesday, December 20. Later she wrote, "We are home again, and I am in my own room, writing to you."--Letter 341, 1904. 5BIO 376 5 Seven months of the year 1904 Ellen White had spent away from home (Letter 349, 1904). Completion of the Ministry of Healing Manuscript 5BIO 376 6 Back in her home environment she and her helpers took up the work of completing the manuscript for the health book to be called The Ministry of Healing. 5BIO 377 1 This book was long in the planning stage. For a decade or more it had been Ellen White's hope to produce a book that presented the health message in its fullness--a book not for the reading of Adventists only, but for the general public. 5BIO 377 2 In 1864 she published her first writing on health, presenting it in a thirty-one-page chapter in Spiritual Gifts, Volume IV. This was a resume of what was revealed to her in the June 6, 1863, vision. A year later she prepared six articles on the main phases of healthful living for publication in the six pamphlets entitled Health: or How to Live. In the following years she presented various phases of healthful living in chapters of the Testimonies and articles in the Health Reformer, Review and Herald, and Youth's Instructor. 5BIO 377 3 In 1890 a compilation was made from materials appearing in these sources and the unpublished E. G. White manuscripts available, for the book Christian Temperance and Bible Hygiene. The first part, "Christian Temperance" (156 pages), was from her pen; the "Bible Hygiene" section (105 pages) was from James White's editorials and articles in the Health Reformer. 5BIO 377 4 "The work of compilation," the preface denotes, "has been done under the supervision of Mrs. White, by a committee appointed by her for the purpose, and the manuscript has been carefully examined by her." 5BIO 377 5 Dr. J. H. Kellogg, who served on the committee and wrote the preface, declares that the compilation of Ellen White's teachings was prepared for "those for whom they were specially intended"--in other words, Seventh-day Adventists. The book had wide distribution. Portions, and some chapters, are found today in Counsels on Health and Fundamentals of Christian Education. 5BIO 377 6 In 1897, while Ellen White was in Australia, the medical missionary board of Battle Creek, Michigan, published, under the title Healthful Living, a 284-page compilation of "the various teachings upon the subject of health, health reform, and allied matters, which are to be found in the writings of Mrs. E. G. White" (p. 3). This was described as being in "the most concise and condensed form possible'' (Ibid.). Dr. David Paulson led out in arranging this reference work, which presented her teachings in selected numbered paragraphs, with appropriate source references. It was somewhat of an encyclopedic work, and was much loved by health-minded Seventh-day Adventists. This book, prepared in Ellen White's absence, came short of being a book for the general public and served for the reading of the rank and file of Seventh-day Adventists. 5BIO 378 1 Not until her return to North America could consideration be given to a new comprehensive book on health, and even then it must await the preparation of the book Education. In a letter to Elder Daniells written June 24, 1901, she mentions the "temperance book" that "should ... be published" (Letter 55, 1901). As that project neared reality, she wrote in September, 1903, "My next book is to be on temperance and the medical missionary work."--Letter 209, 1903. 5BIO 378 2 Twelve months later she told of how "Marian [Davis] is collecting that which I have written and placing it in order to frame the book now being prepared, The Ministry of Healing."--Manuscript 144, 1904. How the Work was Done 5BIO 378 3 Ellen White had written extensively on health. For forty years following the health-reform vision of 1863, she had made repeated presentations. So, with the help of Marian Davis, who had assisted her for nearly twenty-five years, the writings on health had been drawn together and placed in an effective sequence. 5BIO 378 4 Though all the material was drawn from writings portraying the light given to her, Ellen White welcomed the opinions of her working staff on the selection and arrangement of materials and the relative amount of space a particular topic should be allowed, and even in the choice of words used. She was eager that the important truths on health should be set forth in the clearest, most appealing, and most effective manner. But her word was final as she painstakingly read and reread the chapters as they were being compiled. While Mrs. White's literary assistants drew matter together, arranging it carefully, at no time did they attempt to augment the E. G. White text. Ellen White worked closely with Marian Davis, filling in here and there what was needed to round out the subject. 5BIO 378 5 The plan for The Ministry of Healing was a broad one and called for much painstaking work. The first section of nearly one hundred pages was released as a series of articles in the Pacific Health Journal while the overall manuscript was in preparation. 5BIO 379 1 On February 1, 1905, she reported, "I have been reading the matter prepared for Ministry of Healing, and I feel much relieved to think that the book is ready for publication, and that it will soon be in circulation."--Letter 73, 1905. 5BIO 379 2 At another time she reported that "the manuscript will go to press as soon as I can give it a final critical reading."--Letter 303, 1904. 5BIO 379 3 But there was more to do than prepare the manuscript. Denominational publishers in 1904 were not in any position to make the large investment called for in typesetting, illustrating, and plate making for such a book as The Ministry of Healing. These expenses would run about $3,000. Ellen White herself approached Seventh-day Adventist acquaintances for loans to help capitalize the project. 5BIO 379 4 To a sister in the faith who possessed some means, she wrote on July 11, 1904: 5BIO 379 5 Sister Marian, I have a request to make. Can you lend me one thousand dollars? I need money to help me in getting out my books. I have one book, The Ministry of Healing, which is almost ready for the printer.--Letter 231, 1904. 5BIO 379 6 A week later she approached a brother in the faith: I now wish to ask you if you could lend me one thousand dollars, to be used in bringing out some important books.... The Ministry of Healing is now almost ready for the printer.--Letter 247, 1904. 5BIO 379 7 Not a few Seventh-day Adventists were pleased to lend Ellen White money to assist her in book publication and as an interest-bearing investment in her books. 5BIO 379 8 Then there were the illustrations. The Ministry of Healing was planned as a book for sale to the general public. W. C. White arranged with Adventist artist W. A. Reaser to serve as art director and do the sketches for the book. Another Adventist artist, Pedro Lemos, designed the texts and mottos. 5BIO 379 9 Now another element was interjected. Even though in debt, Ellen G. White four years earlier had made a gift of the book Christ's Object Lessons to aid in lifting the debts resting heavily on the denomination's educational institutions. More than $300,000 was brought in as publishers, ministry, and laymen cooperated in the effort (Letter 102, 1908). 5BIO 380 1 Now Ellen White proposed to make The Ministry of Healing available for a similar effort to assist the sanitariums, but she reserved the privilege of designating the institutions that would benefit. In 1907 she wrote: 5BIO 380 2 It was God's purpose that by the sale of Ministry of Healing and Christ's Object Lessons the necessary means would be raised for the work of our sanitariums and schools, and thus our people be left free to donate of their means for the opening of the work in new fields.... Wherever the work of selling Christ's Object Lessons has been taken hold of in earnest, the book has had a good circulation. And the lessons that have been learned by those who have engaged in this work have well repaid their efforts. Our people should all be encouraged to take a part in this missionary effort.... Christ's Object Lessons and Ministry of Healing ... are books which contain precious truths, and from which the reader can draw lessons of highest value.--Letter 276, 1907. 5BIO 380 3 She felt clear on this even though she was carrying an indebtedness of $20,000. ------------------------Chapter 30--With the Lord's Messenger in Early 1905 5BIO 381 1 The year 1905 was only one hour old when Ellen White rose on a Sunday morning and made her way to her writing room. She reports: 5BIO 381 2 It is a cool morning. Built my fire. Bowed before the Lord in prayer. I have so many things burdening my mind. I ask the Lord Jesus to direct me, to guide me. What shall I trace with my pen this morning ...? 5BIO 381 3 I need the Great Guide to control my mind. What shall I trace with the pen first? ... Oh, how much I feel that I need the guidance of the Holy Spirit!--Manuscript 173, 1905. 5BIO 381 4 It was to be a momentous year. At the very hour she was writing, a part of the Melrose Sanitarium in New England was being ravaged by fire. She would learn of this later, of course. Two new sanitariums in southern California, started in response to her urgent calls, were struggling to their feet, and she would soon call for a third. The denomination was still in the throes of agony over the defection of Dr. John Harvey Kellogg and his associates. The growing work in the South faced many needs. The General Conference session would be held in Washington in May, and Ellen White had been urged to attend. There were bills pending in Congress that if passed would put the District of Columbia under Sunday laws, which caused her no small concern. Work must be finished on the manuscript for The Ministry of Healing, and there was the constant burden of writing testimonies to individuals, to institutional leaders, and to conference officers. 5BIO 382 1 As she turned to her writing that Sunday morning, the Holy Spirit led her mind to the students at Oakwood College. In a four-page testimony she asked whether they were making the most of their privileges, and urged cooperation with the teachers. She stated that they should ask themselves, "Why am I obtaining an education?" She dealt with character development and assured them that angels were ever ready to help them (Letter 1, 1905). 5BIO 382 2 Before the day was over she penned a newsy, informal letter to Sister Bradford, a friend of earlier years living at Dartmouth, near Fairhaven, Massachusetts. But most of the letters written in January were messages of counsel, caution, and encouragement. 5BIO 382 3 On January 4 she wrote a letter of caution to C. H. Jones, manager of the Pacific Press, newly moved from Oakland to Mountain View, California. There was a letter the same day to the church in Reno, Nevada, giving counsel in response to their inquiry as to whether they should start a sanitarium there. She advised them to move cautiously. 5BIO 382 4 On January 5 she wrote to the workers in the Pacific Press and penned a letter of counsel to "The Leading Men of the Pacific Press." 5BIO 382 5 On January 10 her mind was on the South as she addressed "Those Assembled in Council in Nashville." Another letter of counsel was written to Elders Haskell and Butler, giving advice concerning their attitude toward certain problems in Nashville. 5BIO 382 6 Three letters were written on Wednesday, January 11: "To the Leaders of Our Work at Takoma Park," "To Our Workers in Washington, D.C.," and "To the Workers in the Washington Publishing House." 5BIO 382 7 Five days later she was writing to Elders Prescott and Colcord, workers carrying heavy responsibilities in Washington. The next day, Tuesday, January 17, having received full information regarding the Melrose Sanitarium fire, she wrote to Dr. and Mrs. Nicola, physicians working there. Only a portion of the structure was destroyed; always looking for the bright side, she saw the fire as a blessing in disguise, for "the part of the building that burned was objectionable in many ways" (Letter 23, 1905). "The Lord is good," she wrote; "praise His holy name.... He has mercifully saved every life, and has taken away an objectionable part of the building. I am glad it has come about in this way. Had a proposition been made to tear that part of the building down, some would have regarded it as a great waste. Now you can have a suitable addition put on to the building."-- Ibid. Dealing with an Infatuated Doctor and His Nurse 5BIO 383 1 Wednesday, January 18, she used her pen to trace words of warning and appeal to a physician of her acquaintance who had become infatuated with one of the nurses in the institution where he served as chief physician. She wrote: 5BIO 383 2 My Brother, I have a few words to speak to you. In the past you and your wife have been very happy together. You have loved your wife and have treated her very kindly. She has not lost her love for you, because she has loved you sincerely; and for years the heavenly angels bent over you, pleased at your unity. But you have lost the balance of your mind, and you will be inclined to write and speak unjustly, and to say and do that which, were you in your right mind, would greatly shock you. You have lost your wisdom and judgment. 5BIO 383 3 It is time that you placed yourself in a right position. Through the grace of God, I have been the instrument, by means of the testimonies given me, of saving several, yes, many, who were passing through an experience similar to that through which you are now passing. Do not try to work out some plan by which you can escape the reproach which, unless you change, you will be the cause of bringing upon the work of God. Only by falling upon the Rock Christ Jesus can you escape this reproach.--Letter 27, 1905. 5BIO 383 4 She warned in no uncertain terms: Talk no more of love to any woman besides your wife. Such a love is base. It has in it nothing of true love. Love is too sacred a word to be used in such a connection. Lust is the word, not love. It is the lust of the mind, the fruit of corrupt thoughts. I shall call things by the right name. For Christ's sake, for your own soul's sake, and for the sake of those who would cheapen themselves to respond to your expressions of love, I send you this warning. I ask you to read and study the fifth 5BIO 383 5 chapter of First Thessalonians.... 5BIO 384 1 A strange spell is upon you. You cannot reason correctly, and you need help. I am instructed to say that the Lord will heal your soul of its disease if you will make thorough work for repentance, and forever rely upon His power and grace. Do not imperil your soul by continuing in Satan's snare, under his instruction. The principles of the Christian religion call upon you to break away from your sins, and place yourself under the influence of the Holy Spirit.-- Ibid. 5BIO 384 2 To the young woman who made no effort to resist what was taking place, she wrote a most earnest five-page letter of appeal, making a number of points: "How could you," she asked, "give the least encouragement to familiarity to a married man, one whose wife was doing a noble work as a physician, in connection with her husband?" "This is no trifling matter," she declared, and she reminded her that "we must one day individually give an account of our actions to Him who reads the heart. You cannot afford to transgress God's holy law.... In no case are you justified in receiving the affections of a man who is married to another."--Letter 33, 1905. She continued: 5BIO 384 3 I ask you now to cut the last thread that binds you to Dr.---. You should endeavor to realize how such a course of action as you have been following will affect you in the future. What kind of an influence do you think you could exert spiritually? Your course would ever be a weight to keep you from any advancement in religious lines.... 5BIO 384 4 I say to you, my sister, that you are entirely wrong in accepting the love which belongs to another. Are we to conclude that the truth has lost its power over you? Will you not break away from this satanic snare, confess your sins to the Lord and to those whom you have so deeply wronged, and will you not turn to God with all your heart? He is of a great compassion, and He will abundantly pardon.-- Ibid. 5BIO 384 5 In words of encouragement she wrote: God will pardon you, if you now step out of the path in which Satan has been leading you. But your work and that of Dr.--must ever be in different places, that this temptation may forever end. Never again should you work in the same institution. God knows the weakness of the resolution of a man who has once been led astray. Yet Dr.--- is a man whom God loves, a man to whom He has given power to do a good, pure, and solid work in connection with our institutions. He desires us to do all in our power to save this man for whom Christ has died, from making a shipwreck of faith.... 5BIO 385 1 And the Lord has not rejected you. He pities and loves you, and He calls you now to come to Him and receive His spirit of purity and holiness and His everlasting love. Cast aside every suggestion that you are unworthy to be called a child of God. Come just as you are to Jesus, make a true heart-work of repentance, receive His forgiveness, and never again be led to repeat such an experience as calls this letter from me.-- Ibid. 5BIO 385 2 A copy of this letter of appeal was sent to the infatuated doctor. 5BIO 385 3 But the writing of letters was not her main concern. Book manuscripts were in preparation: "We are very busy just now," she wrote to Elder and Mrs. E. W. Farnsworth in England, "with Ministry of Healing. I am so glad that this book will soon be ready to place in the hands of the many who will appreciate its contents."--Letter 63, 1905. 5BIO 385 4 There had been the hope that the book would be ready by the opening of the General Conference session in Washington, D.C., on May 11, 1905, but just a month before this date she reported, "I have just finished reading over the proofs of Ministry of Healing.... The work on my book goes very slowly."--Letter 109, 1905. 5BIO 385 5 It was published in August. Prayer for the Sick, and Operating Sanitariums 5BIO 385 6 Earlier chapters have revealed Ellen White's intense interest in the development of sanitariums in southern California and her earnest hope that they be so established as to do the most effective work. She carried this burden continually, and it was to intensify throughout 1905. In late January a letter was received at Elmshaven from Elder E. W. Farnsworth, an old New Englander now working in Great Britain. He had read in the church papers of the Melrose Sanitarium fire on January 1, and he wondered "if God is not trying to teach us a great and needed lesson in these calamities." He asked: 5BIO 386 1 Are we not as a people drifting into the idea of depending on sanitariums for the healing of the sick, more than we are depending on God to do that work? ... My mind leans heavily toward the healing by divine power.--E. W. Farnsworth to WCW, January 20, 1905. 5BIO 386 2 When Ellen White read this letter, she wrote in reply: Dear Brother and Sister Farnsworth, Your interesting letter was handed to me today, and I will begin a letter to you at once, lest other matters come before me, and I forget.... We are very busy just now with Ministry of Healing.... 5BIO 386 3 I wish to write particularly about one point in your letter. You speak of the burning of the Melrose Sanitarium, and ask why the sick should not be healed by the prayer of faith, instead of there being so many sanitariums established. There is more to this matter than at first strikes the mind. The Lord has given instruction for years that sanitariums should be established, and that advantage should be taken of opportunities to purchase at a reasonable price desirable properties out of the cities. The Lord has shown me that there should be sanitariums near many important cities. 5BIO 386 4 When we have shown the people that we have right principles regarding health reform, we should then take up the temperance question ... and drive it home to the hilt. 5BIO 386 5 Suitable places must be provided to which we can bring the sick and suffering who know nothing of our people, and scarcely anything of Bible truth. Every effort possible is to be made to show the sick that disease may be cured by rational methods of treatment, without having recourse to drugs. Let the sick be separated from harmful surroundings and associations, and placed in our sanitariums, where they can receive treatment from Christian nurses and physicians. 5BIO 386 6 Should all the sick be healed by prayer, very few would improve their opportunities to become acquainted with right ways of eating, drinking, and dressing. Those connected with our sanitariums should realize the duty resting upon them to give the patients an education in the principles of healthful living. 5BIO 387 1 The sick have their lesson to learn. They must be denied those preparations of food that would retard or prevent their recovery to health. They must learn the science of self-denial, eating simple food prepared in a simple way. They should live much in the sunlight, which should find its way to every room of the building. Lectures on health topics should be given. These lectures will open the blinded understanding, and truths never before thought of will be fastened on the mind.--Letter 63, 1905. 5BIO 387 2 She elaborated on these matters in a letter written to Elder J. A. Burden, who was pushing ahead with the establishment of the Glendale Sanitarium near Los Angeles: 5BIO 387 3 The remark is often made, by one and another, "Why depend so much on sanitariums? Why do we not pray for the miraculous healing of the sick, as the people of God used to do?" 5BIO 387 4 In the early history of our work many were healed by prayer. And some, after they were healed, pursued the same course in the indulgence of appetite, that they had followed in the past. They did not live and work in such a way as to avoid sickness. They did not show that they appreciated the Lord's goodness to them. Again and again they were brought to suffering through their own careless, thoughtless course of action. How could the Lord be glorified in bestowing on them the gift of health? 5BIO 387 5 When the light came that we should have a sanitarium, the reason was plainly given. There were many who needed to be educated in regard to healthful living. A place must be provided to which the sick could be taken, where they could be taught how to live so as to preserve health. At the same time light was given that the sick could be successfully treated without drugs. This was the lesson that was to be practiced and taught by physicians and nurses, and by all other medical missionary workers.--Letter 59, 1905. 5BIO 387 6 Then she discussed at some length the work that was to be done in sanitariums: 5BIO 387 7 Our sanitarium work is not to be done in mammoth buildings in a few places. Every large city should if possible have a small sanitarium, in the outskirts, where the air is not contaminated by the smoke from many chimneys, and where the noise and confusion of the streets cannot be heard. 5BIO 388 1 The nurses connected with these institutions should be prepared to exert a soul-saving influence. Those who are not rooted and grounded in the truth should not be employed. Let them first become established in the truth. Then let them learn to be ever on guard, ever seeking to make the right impression on the minds of the sick. We need to study the true science of healing.... 5BIO 388 2 Nurses should have regular Bible instruction, that they may be able to speak to the sick words that will enlighten and help them. Angels of God are in the room where the suffering ones are to take treatment, and the atmosphere surrounding the soul of the one giving treatment should be pure and fragrant. In the lives of the physicians and nurses the virtues of Christ are to be seen. His principles are to be lived. Then by what they do and say, the sick will be drawn to the Saviour. We need the saving grace of God. 5BIO 388 3 It is to save the souls, as well as to cure the bodies of men and women, that our sanitariums are at much expense established. God designs that by means of them, the rich and the poor, the high and the low, shall find the bread from heaven and the water of life. 5BIO 388 4 I will thus explain the reason why we have sanitariums. It is to gather in a class of people who will become intelligent upon health reform, and will learn how to regain health and how to prevent sickness by following right habits of eating and drinking and dressing. As a part of the treatment, lectures should be given on the different points of health reform. Instruction should be given regarding the right choice and preparation of food, showing that food may be prepared so as to be wholesome and nourishing, and at the same time appetizing and palatable. These lectures should be diligently kept up as a means of teaching the patients how to prevent disease by a wise course of action. By means of these lectures the patients may be shown the responsibility resting on them to keep the body in the most healthful condition because it is the Lord's purchased possession.-- Ibid. 5BIO 389 1 In the following definitive statement Ellen White presents the role of the Christian nurse: 5BIO 389 2 An experienced Christian nurse in the sickroom will use the best remedies within her knowledge for restoring the sufferer to health. And she will pleasantly and successfully draw the one for whom she is working to Christ, the healer of the soul as well as of the body. The lessons given, line upon line, here a little and there a little, will have their influence.... 5BIO 389 3 Those who have no love for God will work constantly against the best interests of soul and body. But those who awake to the responsibility and solemnity of living in this present evil world will be softened and subdued. Tenderness and love for Christ will fill their hearts. Christ imparts His wisdom.... He is their Friend. In many cases the realization that they have such a Friend means more to the suffering ones in their recovery from sickness than the best treatment that can be given. But both lines of ministry are essential. They are to go hand in hand.... 5BIO 389 4 I think that I have answered the question, "Why do we not pray for the healing of the sick, instead of having sanitariums?'" The education of many souls is at stake. In the providence of God, instruction has been given that sanitariums be established, in order that the sick may be drawn to them, and learn how to live healthfully. The establishment of sanitariums is a providential arrangement, whereby people from all churches are to be reached, and made acquainted with the saving truth for this time. 5BIO 389 5 It is for this reason that we urge that sanitariums be established in many places outside of our cities.-- Ibid. 5BIO 389 6 The points set forth in these letters pervaded Ellen White's thinking as she earnestly engaged in opening sanitariums in 1905. Tithe Money and Its Use 5BIO 389 7 As mentioned in an earlier chapter, Ellen White recognized that the broad work to which she was called as God's messenger as far-reaching and multifaceted. In a statement addressed to the elders of the Battle Creek church she said: 5BIO 390 1 My commission embraces the work of a prophet, but it does not end there. It embraces more than the minds of those who have been sowing the seeds of unbelief can comprehend.--Letter 244, 1906 (Selected Messages 1:36). 5BIO 390 2 A specific example of her special commission was set forth in an article in the Review and Herald: 5BIO 390 3 I was charged not to neglect or pass by those who were being wronged.... If I see those in positions of trust neglecting aged ministers, I am to present the matter to those whose duty it is to care for them. Ministers who have faithfully done their work are not to be forgotten or neglected when they have become feeble in health. Our conferences are not to disregard the needs of those who have borne the burdens of the work.--The Review and Herald, July 26, 1906 (Selected Messages 1:33). 5BIO 390 4 The ramifications of carrying out such a special commission are more than those seen on the surface. Not only was she to stand as an advocate for the neglected or oppressed ministers--the church had no retirement plan in those days [the sustentation plan, which made provision for aged or incapacitated workers, went into effect in 1911. It has since been modified as a retirement plan]--she was also to engage in ministering relief. In doing so, she worked quietly, feeling that publicity was uncalled for. 5BIO 390 5 At times tithe money was entrusted to her by fellow Adventists for appropriation in the Lord's work as in the providence of God she saw best. She sent it on to bring relief and aid to worthy ordained ministers who were in special need. Once in a great while, some of her own tithe was so employed. 5BIO 390 6 This matter was given more or less general exposure following the writing of a letter she penned January 22, 1905, while attending important meetings at Mountain View, California. But before recounting that situation, we should review the principles regarding the tithe and its use. 5BIO 390 7 Nothing is plainer in the E. G. White writings than the instruction concerning the faithful payment of tithe and the fact that it is reserved for support of the ministry. This is attested to in all Ellen White's statements that have a bearing on this question. 5BIO 391 1 The tithe is sacred, reserved by God for Himself. It is to be brought into His treasury to be used to sustain the gospel laborers in their work.--Gospel Workers, 226. 5BIO 391 2 It [the tithe] is to be devoted solely to support the ministry of the gospel.--The Review and Herald, May 9, 1893 (Counsels on Stewardship, 81). 5BIO 391 3 God has not changed; the tithe is still to be used for the support of the ministry.--Testimonies for the Church 9:250. 5BIO 391 4 The tithe is to be brought into the "storehouse," and from there is to be dispersed: 5BIO 391 5 It is part of the minister's work to teach those who accept the truth through his efforts, to bring the tithe to the storehouse, as an acknowledgment of their dependence upon God.--Gospel Workers, 370. 5BIO 391 6 They [tithes and offerings] are to be placed in His treasury and held sacred for His service as He has appointed.--Testimonies for the Church 9:247, 248. 5BIO 391 7 The tithe, unlike freewill offerings, is not controlled by the discretion of the one who gives. 5BIO 391 8 The portion that God has reserved for Himself is not to be diverted to any other purpose than that which He has specified. Let none feel at liberty to retain their tithe, to use according to their own judgment. They are not to use it for themselves in an emergency, nor to apply it as they see fit, even in what they may regard as the Lord's work.--Ibid., 9:247. 5BIO 391 9 Clearly God has had one plan for all time: A tithe of all our increase is the Lord's. He has reserved it to Himself to be employed for religious purposes. It is holy. Nothing less than this has He accepted in any dispensation. A neglect or postponement of this duty, will provoke the divine displeasure. If all professed Christians would faithfully bring their tithes to God, His treasury would be full.--The Review and Herald, May 16, 1882. How and Why Ellen White Dispensed Tithe Funds 5BIO 392 1 That Ellen White in her special ministry handled some tithe funds has perplexed some. A few have felt it gave them license to disregard the plain teachings on tithe paying cited above, and use their tithes in their own way. The following details and quotations should be carefully noted. 5BIO 392 2 First should be established Ellen White's personal relationship to the tithe and the manner in which she paid her tithe. In an early pamphlet published in 1890 she stated: 5BIO 392 3 I pay my tithe gladly and freely, saying, as did David, "Of thine own have we given thee."--Manuscript 3, 1890. 5BIO 392 4 The preceding sentence indicates clearly that she paid her tithes in the regular way into the conference treasury. 5BIO 392 5 Unworthy ministers may receive some of the means thus raised, but dare anyone, because of this, withhold from the treasury and brave the curse of God? I dare not.--Ibid. 5BIO 392 6 But back to the special commission God gave her and the burden this placed on her. As a denominational worker she knew from experience what it meant to face illness in the family with no provision for financial assistance. When James White, while serving as president of the General Conference, was stricken with paralysis, and in the absence of provision for such an emergency, she had to take up the carpets from the floor--rag rugs of her own making--and sell them, as well as the furniture, to secure means for the care of her husband. So the instruction that in a special manner she was to watch out for ministers who might be in need was significant to her. 5BIO 392 7 Through vision her attention was often called to the cases of ministers or their families who were being neglected. In many cases she gave financial assistance from her own personal income, or from funds in her control, for at times her personal resources were inadequate. Of this experience, and of the inadequacy of funds, W. C. White wrote: 5BIO 393 1 When we pleaded with her that her income was all consumed in the work of preparing her books for publication, she said: 5BIO 393 2 "The Lord has shown me that the experience which your father and I have passed through in poverty and deprivation, in the early days of our work, has given to me a keen appreciation and sympathy for others who are passing through similar experiences of want and suffering. And where I see workers in this cause that have been true and loyal to the work, who are left to suffer, it is my duty to speak in their behalf. If this does not move the brethren to help them, then I must help them, even if I am obliged to use a portion of my tithe in doing so." 5BIO 393 3 In harmony with this, Mother has many, many times made request of our conference officers, to give consideration to the necessities of humble but faithful workers whose needs were by some means overlooked. 5BIO 393 4 In many instances her requests have been responded to, and the needed help given. But in some cases the lack of funds and the absence of appreciation of the worthiness and the necessities have left the needy workers without help, and have left her to face the burden. 5BIO 393 5 Then she has said to me or to the bookkeeper, "Send help as soon as you can, and if necessary take it from my tithe." In many cases we found it possible to respond to her requests by gifts from her personal funds, and in some cases a portion of her tithe has been used. 5BIO 393 6 These experiences relate mostly to the years we were in Europe and Australia, and to the years 1900 to 1906, in behalf of the work in the Southern States.--DF 113b, WCW statement in "Ellen G. White and the Tithe." 5BIO 393 7 W. C. White then clearly declares: During the greater part of the time since my connection with Mother's business in 1881, a full tithe has been paid on her salary, to church or conference treasurer. Instead of paying tithe on the increase from her books, there has been set apart an amount greater than a tithe from which she has made appropriations from time to time in accordance with the instruction mentioned above.... 5BIO 394 1 In view of the extraordinary and exceptional responsibilities placed upon her as a messenger of God having special light and special responsibility in behalf of the needy and the oppressed, she says she has been given special and exceptional authority regarding the use of her tithe. This authority she has used in a limited way as seemed to be for the best interests of the cause.--Ibid. 5BIO 394 2 What called for the January 22 letter written from Mountain View was that in the latter part of 1904 an agent of the Southern Missionary Society (the conference-recognized organization fostering work among the blacks in the South), while visiting in the State of Colorado, received as a gift from one church the sum of about $400 to assist in the work of the society. These funds came to his hands in response to his appeal for help in evangelizing the South. Some of the money was tithe. Elder W. C. White, familiar with the details of this matter, informs us: 5BIO 394 3 The officers of the Southern Missionary Society did not use this money to pay their own wages. They did not use it in any way for their own personal benefit. Neither did they pay it to the support of men whom the conferences in the South thought to be unfitted or unworthy. Neither was it paid to men who were carrying on an unauthorized work of their own devising. 5BIO 394 4 The money was placed in the treasury of the Southern Missionary Society and was paid out in a regular and economical way to approved laborers who were engaged in regular denominational work.--Ibid. 5BIO 394 5 But the action was irregular on the part of the agent who received the money, and the church that paid it to him. This action was considered by the officers of the Colorado Conference to be not only irregular but wrong and censurable. The matter became known to Sister White, and from Mountain View she wrote a letter to the conference president, dated January 22, 1905. Here is her letter to the conference president in its entirety: 5BIO 394 6 My brother, I wish to say to you, Be careful how you move. You are not moving wisely. The least you have to speak about the tithe that has been appropriated to the most needy and the most discouraging field in the world, the more sensible you will be. 5BIO 395 1 It has been presented to me for years that my tithe was to be appropriated by myself to aid the white and colored ministers who were neglected and did not receive sufficient, properly to support their families. When my attention was called to aged ministers, white or black, it was my special duty to investigate into their necessities and supply their needs. This was to be my special work, and I have done this in a number of cases. No man should give notoriety to the fact that in special cases the tithe is used in that way. 5BIO 395 2 In regard to the colored work in the South, that field has been and is still being robbed of the means that should come to the workers in that field. If there have been cases where our sisters have appropriated their tithe to the support of the ministers working for the colored people in the South, let every man, if he is wise, hold his peace. 5BIO 395 3 I have myself appropriated my tithe to the most needy cases brought to my notice. I have been instructed to do this; and as the money is not withheld from the Lord's treasury, it is not a matter that should be commented upon, for it will necessitate my making known these matters, which I do not desire to do, because it is not best. 5BIO 395 4 Some cases have been kept before me for years, and I have supplied their needs from the tithe, as God has instructed me to do. And if any person shall say to me, Sister White, will you appropriate my tithe where you know it is most needed, I shall say, Yes, I will; and I have done so. I commend those sisters who have placed their tithe where it is most needed to help do a work that is being left undone, and if this matter is given publicity, it will create a knowledge which would better be left as it is. I do not care to give publicity to this work which the Lord has appointed me to do, and others to do. 5BIO 395 5 I send this matter to you so that you shall not make a mistake. Circumstances alter cases. I would not advise that anyone should make a practice of gathering up tithe money. But for years there have now and then been persons who have lost confidence in the appropriation of the tithe who have placed their tithe in my hands, and said that if I did not take it they would themselves appropriate it to the families of the most needy ministers they could find. I have taken the money, given a receipt for it, and told them how it was appropriated. 5BIO 396 1 I write this to you so that you shall keep cool and not become stirred up and give publicity to this matter, lest many more shall follow their example.--Letter 267, 1905. 5BIO 396 2 It should be noted that as Mrs. White speaks of the use of the tithe in this and similar cases, it is always in the setting of money that was to be used for the support of the ministers. Any tithe money she handled was used as tithe money should be used. The one whom the Lord used as His messenger, and to whom had been given special enlightenment regarding the necessities of worthy laborers, at a time when there was inadequate provision for these ordained ministers, was authorized to meet those necessities, even to the use of her tithe. 5BIO 396 3 But there is not one phrase or sentence in this letter that would neutralize or countermand the clear and full instruction concerning paying tithe or its use. Any such use of the letter addressed to the conference president is a misuse. 5BIO 396 4 Ellen White did not make a practice of gathering up tithe funds, and she never requested that tithe be placed in her hands. 5BIO 396 5 At times a certain veteran colporteur sent a portion of his tithe to Mrs. White to be used properly in the Lord's work. How she handled such tithe is reflected in a letter she wrote to workers in the South explaining the source of some $500 that she was hastening on to them in response to an urgent need made known to her. She related that a large part of this was money given when she made an appeal for the work in the South at a large gathering. A part of it was tithe money place in her hands by this colporteur. Of this portion she wrote: 5BIO 396 6 I have seventy-five dollars from Brother---, tithe money, and we thought that it would be best to send it along to the Southern field to help colored ministers.... I want it specially applied to the colored ministers, to help them in their salaries.--Letter 262, 1902. 5BIO 396 7 But in writing to this man at another time she revealed not only her course of action but her attitude toward such matters, urging confidence in his brethren and the regular manner of handling the tithe: 5BIO 397 1 You ask if I will accept tithe from you and use it in the cause of God where most needed. In reply I will say that I shall not refuse to do this, but at the same time I will tell you that there is a better way. 5BIO 397 2 It is better to put confidence in the ministers of the conference where you live, and in the officers of the church where you worship. Draw nigh to your brethren. Love them with a true heart fervently, and encourage them to bear their responsibilities faithfully in the fear of God. "Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity."--Letter 96, 1911. 5BIO 397 3 Great changes have come into the work of the church since the things that are mentioned in the letter to the conference president happened. Such needs as that letter referred to are now well cared for by conference organizations. ------------------------Chapter 31--The General Conference of 1905 5BIO 398 1 The General Conference session of 1905 was due to open on May 11 in Washington, D.C., and Ellen White questioned whether she should attend. In her correspondence she intimated that she probably would not make the trip. The work on her books called for her attention, and she felt that she should stay by this. Yet, as the time for the session approached, she began to plan to go if it seemed her duty to do so. 5BIO 398 2 Night after night in visions she seemed to be either speaking to large congregations or attending important committee meetings. She wrote of how she had had "presentations regarding the deceptions that Satan is bringing in at this time" (Letter 99, 1905). She called for the reprinting of articles published in church journals in former years, written by the pioneers and testifying to the certainty of the message, and she predicted: "There will be constant warfare with seducing spirits that will bring in theories to counteract the truth of God."-- Ibid. 5BIO 398 3 Was she referring to the recent disclosure in correspondence that Elder A. F. Ballenger, a worker in England, was teaching views on the sanctuary truth that would nullify the well-founded understanding of Christ's ministry in the heavenly sanctuary? Was it the intensification that was to come of the Kellogg views, which she once declared "virtually destroyed, the Lord God Himself" (Letter 300, 1903)? Could it be the growing apostasy of A. T. Jones? 5BIO 398 4 When A. G. Daniells, president of the General Conference, learned that there was some question in Ellen White's mind as to whether she would attend the conference, he wrote to her: 5BIO 399 1 I did not know there was any question at all about your coming.... The members of the General Conference Committee located in Washington, and the leading brethren living here, desire that you shall attend this meeting, and we send you a hearty invitation to come.--AGD to EGW, April 19, 1905. 5BIO 399 2 As Daniells continued his appeal, he disclosed in what high esteem church leaders held the Spirit of Prophecy: 5BIO 399 3 Here is our large conference coming on. This will be an important meeting. We are longing and looking for a special blessing from the Lord. There has never been a time in our history when we have needed clear views of our work, our responsibilities, et cetera, more than just now. We have confidence in the voice of the Spirit of Prophecy that has been with this cause from the first day, and I know that all the delegates will greatly appreciate having you present at the coming conference. 5BIO 399 4 As I fully expect you will come, I will not write more regarding this matter. We shall make the best arrangements we know how for your entertainment.-- Ibid. 5BIO 399 5 By this time it seemed that she must attend the session, and she wrote: 5BIO 399 6 If I have to bear the burden of the perplexities here at home, and I must write constantly to the brethren assembled, I feel that I would prefer to be on the field of battle rather than where it takes two weeks to write and receive a reply. I only desire to do the will of my heavenly Father. If it is according to His will, I am willing to go. But it is a problem what to do with the matters here at home.--Letter 111, 1905. 5BIO 399 7 The matters "here at home" to which she referred included the fact that Mrs. Nelson, for several years her housekeeper, had just left to complete the nurses's course; Lucinda Abbey Hall, whom she considered closer than a sister, was called East because of the illness of her family; Sara McEnterfer, her faithful traveling companion and nurse, was undergoing treatment in San Francisco for a serious eye affliction and could not make the trip East. Ellen White felt lost without Sara as a traveling companion, for Sara understood her needs and wants so well. 5BIO 400 1 Then Dores Robinson, one of her secretaries, came up with a proposed solution. He was engaged to be married to Ella White, W. C. White's oldest daughter, and he suggested that their wedding plans be advanced and they marry before the party should leave for the East. Then he and Ella would take care of W. C. White's children, Henry, Herbert, and Grace, leaving May, W. C.'s wife, free to travel East with Ellen White. 5BIO 400 2 The proposal was accepted by all concerned, and arrangements were made for the wedding on Monday afternoon, May 1. It was planned for outdoors, but rain threatened, so the ceremony took place in the Sanitarium chapel. Ellen White offered the prayer and made appropriate remarks. 5BIO 400 3 With the most difficult hurdles out of the way, she was ready to make the trip East. "If the Lord will," she wrote on Sunday before the wedding, "I shall join the party leaving Wednesday morning [May 3] for the General Conference."--Letter 133, 1905. 5BIO 400 4 The Southern route was chosen for the trip, and there would be twenty to twenty-five people traveling together, their party almost filling the tourist car that would carry them to Washington. 5BIO 400 5 At the Los Angeles railroad station Elder J. A. Burden came into the car, met Ellen White, and hastily told her of a beautiful property he had found near San Bernardino and Redlands that might be suitable for sanitarium work--Loma Linda. He suggested that as the train went by she look out the window on the right side and see the building. But her berth was on the left, and there is no record that she noticed Loma Linda as the train passed the property. 5BIO 400 6 The trip was pleasant and rather uneventful. On Sabbath and Sunday the Adventists joined in song services, and Elder Corliss spoke to the group on Sunday morning. All in the car, including a few non-Adventists, listened attentively. 5BIO 400 7 Accompanying Ellen White was her son W. C. White, his wife, May, and Maggie Hare. The party arrived at the Washington station on Tuesday morning, May 9, at ten o'clock. After staying overnight at the little temporary sanitarium being opened in Washington in a rented building, the party moved to the newly completed boys' dormitory, where four rooms were given over to them. Two rooms were for Ellen White (a bedroom and a working room); there was one room for W. C. White and his wife, and another for Maggie Hare. 5BIO 401 1 Ellen White was pleased to witness the development of the work at the school. When she left Washington in mid-August, 1904, construction was just getting under way. Now this building was completed, and work was progressing on others. 5BIO 401 2 She reported that she had "stood the trip remarkably well, and was stronger when I left the cars at Washington than when I got on board at San Francisco." And she declared: 5BIO 401 3 I can but feel that the Lord is in my coming to Washington at this time. I have a message to bear. God helping me, I will stand firm for the right, presenting truth unmixed with the falsities that have been stealthily creeping in. Those who are on the Lord's side will refuse to be drawn astray by false science, which makes a jingle of the true word of prophecy. May the Lord give me much of His grace, that in every work and act I may reveal the light of truth.--Letter 135, 1905. 5BIO 401 4 Elder Daniells planned that this General Conference session would be deeply spiritual. He saw the importance of upgrading the ministry; plans were laid for a ministerial institute to run through the session, with an hour each day devoted to the presentation of appropriate topics. It was also a time when he looked forward to the rounding out of the work of the newly formed General Conference departments. Departmental meetings would be held throughout the session. But it was the spiritual interest of the cause that weighed most heavily on his heart. This is reflected in the opening meeting, at 10:30 A.M. on Thursday, May 11. The 1905 Session Opens 5BIO 401 5 Elder Daniells took Ellen White onto the platform with the group of ministers who were to open the important session. A spirit of solemnity pervaded the assembly as they gathered in the large tent pitched near the new college building. Many had the feeling that this would be "one of the most important gatherings of God's people ever assembled on the earth" (The Review and Herald, May 18, 1905). For days almost everyone had been praying that the meeting might be attended by the power of the Holy Spirit and that there might be given to the work such an impetus as to hasten the message to all parts of the earth and bring an end to the long controversy between truth and error. The report is that "the Lord did not disappoint His people."-- Ibid. 5BIO 402 1 Elders Loughborough and Farnsworth led in the opening prayers, and then the meeting took an unexpected turn. "No special business was transacted," but rather "the presence and power of the Lord filled all hearts, and the time was devoted to a praise service, in which many expressed their confidence in the speedy triumph of the message."-- Ibid. 5BIO 402 2 In that morning meeting Ellen White addressed the session. She emphasized the need of repentance and humiliation before God and one another. In this last day of the great day of atonement it is time to make sure that every sin is confessed and forgiven. She urged that "all through this meeting should be heard voices proclaiming, 'He has pardoned my transgressions, He has made me clean from my unrighteousness.' 'Clear the King's highway' is the word to us now. 'Gather out the stones, that a path may be made clear for the Holy Spirit to go through our midst, that the blessing of God may come to us in this conference. Depart from iniquity, and the Lord will make your feet to stand upon high and holy ground.'"-- Ibid. She told of how the night before in vision she seemed to be giving that message. 5BIO 402 3 In her address she pointed out that: Some pass over their wrongdoings, or, if they have confessions to make, they think that they will not confess, because to do this would lessen the confidence that their brethren have in them. God wants us to look to Him, and to Him alone, and have everything straight between our souls and God. We need to seek the Lord with all our hearts, that we may find Him; we need to come into close relation with the cross of Calvary.... If you have confessed your sins, if you have planted your feet on vantage ground, and are sorry for your sins, so sorry that you will not repeat them, you will receive pardon.-- Ibid. 5BIO 402 4 In the afternoon the conference moved into its regular business proceedings. Elder Daniells was pleased to report that the General Conference departments were operating very successfully. These were: Education, Publishing, Religious Liberty, Sabbath School, and Young People's. Earlier he had expressed the urgency of organizing a Medical Department and also a Home Foreign Department to care for the increasing number of believers in the United States who preferred to worship in languages of their homelands. 5BIO 403 1 In 1901, when the General Conference departments were arranged for, the medical work of the church was strong, but dominated by Dr. John Harvey Kellogg. In the four years since, a change had come. The medical work was veering off in independence; it was clear that there should be a Medical Department in the General Conference. This matter would come up for early consideration. 5BIO 403 2 At the opening of the Friday-evening service Elder Daniells remarked that the camp seemed to be a holy and sacred place. There was rejoicing that the counsel to hold a conference in the open air had been followed. Sabbath morning dawned a "perfect day of rest." At the eleven-o'clock service Ellen White, although 77, spoke to a packed tent with "old-time clearness and power." Using Philippians 2:1-11 as her text, she urged church members not to be on the negative side but on the affirmative side with God. His word to His people "'Advance! Forward! pressing together unto victory.'" She urged that the words of His people should "'be of a character to comfort and bless,'" and that Christ's followers should begin to educate their voices "'to speak kindly and pleasantly.'" She pointed out that "'there is a heaven to win and there is a hell to shun.'"--The Review and Herald, May 18, 1905 (see The Desire of Ages, 636). 5BIO 403 3 At the ministerial institute, which was held each day at eleven o'clock, many valuable papers were read. Some noted how refreshing it was "at this meeting to see and hear the work of the gospel ministry given the place which God has ordained that it should fill" (The Review and Herald, May 25, 1905). 5BIO 403 4 On several evenings during the conference large meetings were also held in downtown Washington in the Pythian Temple. Elders Conradi, Gilbert, and Prescott presented topics of interest to the general public. Elder Conradi told of his experiences in Russia. 5BIO 403 5 Arrangements were made also for a delegation from the session to call on President Theodore Roosevelt to pay him the church's respects and to express to him the denomination's views and attitude toward civil government (Ibid.). The delegation of twenty ministers reported a satisfactory and profitable interview with the President. He expressed his appreciation for a parchment bearing an address from the session. He read it carefully while the delegation was there. The public press carried a copy of the message, which appeared also on the cover of the June 1 Review and Herald. Divergent Teachings on the Sanctuary Truth 5BIO 404 1 But behind the scenes, and not mentioned in the Review and Herald in the formal report of the session, a number of important things were taking place. One of these was three early morning meetings in which church leaders heard Elder A. F. Ballenger present his views on the sanctuary. Ellen White was to address herself in a somewhat veiled way to these views in her talks, and more specifically in a face-to-face confrontation. 5BIO 404 2 In her Tuesday-afternoon address to the session on "The Work for This Time," she discussed a number of subjects, among which was the work developing in Washington: 5BIO 404 3 I want those present at this meeting to realize that it has meant a hard struggle to bring the work in this place to its present state of advancement. The Lord God has been at work. My brethren, instead of criticizing what has been done, save your speech for the great cities that have not yet been worked, such as New Orleans, Memphis, and St. Louis.... 5BIO 404 4 I ask you never to find fault with what has been done here, for I have seen the angels of God working here, encouraging the workers, and leading them to lift up their eyes to see their Redeemer and be strengthened. I have seen the angels of God on this ground with the youth and with the other workers. I have seen the power of God at work here, and I wish to tell you that I want this meeting to be an everlasting cure of your faultfinding and murmuring and trying to find someone to criticize. May God help us all to humble our hearts before Him and be converted.-- Ibid. 5BIO 404 5 Her mind turned to the teachings on the sanctuary truths that were being quietly met by church leaders. She told of how in the early days errors crept in, and how the Lord sent her into the field to meet fanaticism and misleading teachings. She declared: 5BIO 405 1 We shall have to meet these same false doctrines again. There will be those who will claim to have visions. When God gives you clear evidence that the vision is from Him, you may accept it, but do not accept it on any other evidence; for people are going to be led more and more astray in foreign countries and in America. The Lord wants His people to act like men and women of sense.-- Ibid. 5BIO 405 2 Then she came to the point, making a prediction: In the future, deception of every kind is to arise, and we want solid ground for our feet. We want solid pillars for the building. Not one pin is to be removed from that which the Lord has established. The enemy will bring in false theories, such as the doctrine that there is no sanctuary. This is one of the points on which there will be a departing from the faith. Where shall we find safety unless it be in the truths that the Lord has been giving for the last fifty years?-- Ibid. 5BIO 405 3 In her closing remarks she reminded the audience: Do not think that Satan is not doing anything. Do not think that his army is passive. He and his agencies are on the ground today. We are to put on the whole armor of God. Having done all, we are to stand, meeting principalities and powers and spiritual wickedness in high places. And if we have on the heavenly armor, we shall find that the assaults of the enemy will not have power over us. Angels of God will be round about us to protect us.-- Ibid. 5BIO 405 4 In an obvious reference to Elder A. F. Ballenger and some of his friends attending the session, she said, "I am praying that the power of the Saviour will be exerted in behalf of those who have entered into the temptations of the enemy."-- Ibid. The Ballenger Teachings 5BIO 405 5 Elder A. F. Ballenger, a brother of E. S. Ballenger in southern California, for a time was a minister in Great Britain. Associated with him in the work in Britain were such men as Elder E. W. Farnsworth and E. E. Andross. The latter, in a series of talks given in 1911, gave a little of the background of the Ballenger experience: 5BIO 406 1 [In early 1905] A. F. Ballenger was over in Great Britain while I was there, and he had not been very thoroughly instructed in some points of the faith. He had been preaching around over the country on certain practical points of the faith, and had had considerable success in that line, but he had not been thoroughly grounded in the doctrinal points of the faith. One night while laboring with me in London, it came his turn to preach on the subject of the sanctuary. He did so, but he was very much discouraged over his effort on the subject of the sanctuary that night. And then he said, "If the Lord will help me, I will never preach again until I know what I am preaching. "I am not going to get it from our books. If our brethren could obtain it from the original sources, why can't I? ... I will go to the books or commentaries and all these various sources from which Elder Uriah Smith obtained light on the subject of the sanctuary, and I will get it from the same sources that he did. I will not know it because Elder Uriah Smith knew it, but I will know it because God is teaching it to me directly."--DF 178, E. E. Andross, "Bible Study No. II," July 13, 1911, pp. 13, 14. 5BIO 406 2 Elder Andross then explained that Ballenger did not realize the source from which Elder Smith obtained the sanctuary truth. There was earnest Bible study by the pioneers of the Advent Movement, and with them was the messenger of the Lord. As the brethren continued their study, there was in their midst one through whom the Spirit of God was able to point out what was truth and what was error. 5BIO 406 3 But as to Ballenger, Elder Andross explained in his 1911 statement: 5BIO 406 4 The result was, he developed a theory with reference to the sanctuary that is very subtle, and resulted in his being disconnected from the work entirely since 1905 at the General Conference.-- Ibid., 14 5BIO 407 1 Elder Ballenger considered his discoveries as new light and he presented them at a meeting of the British Union Conference held in London in early 1905. Elder E. W. Farnsworth reported this experience by letter to the General Conference president, who in turn conveyed the information to W. C. White on March 16, 1905. Elder E. W. Farnsworth's Report on the Ballenger Position 5BIO 407 2 Here is Farnsworth's contemporary summation: "There was another feature of the meeting which was really sad to me. Brother Ballenger has got into a condition of mind which would seem to me to unfit him entirely to preach the message. He has been studying the subject of the sanctuary a good deal lately, and he comes to the conclusion that the atonement was made when Christ was crucified and that when He ascended He went immediately into the Most Holy Place and that His ministry has been carried on there ever since. 5BIO 407 3 "He takes such texts as Hebrews 6:19 and compares them with twenty-five or thirty expressions of the same character in the Old Testament where he claims that in every instance the term "within the veil" signifies within the Most Holy Place. He says the outer veil or the door of the tabernacle is never called the veil of the tabernacle ...[except] once, and then by implication (Hebrews 9:3), and does not think that one instance should be so construed as to practically overthrow the rest. 5BIO 407 4 "He sees clearly that his view cannot be made to harmonize with the testimonies, at least he admits freely that he is totally unable to do so, and even in his own mind, as far as he is able to see at present, there is an irreconcilable difference. This, of course, involves the authenticity of the Testimonies and practically upsets them--I mean, in his mind. 5BIO 407 5 "It also upsets our views concerning the sanctuary and its work, though he does not really think that way. It also involves to a greater or lesser extent our views of the two covenants, and how much more I was not able to ascertain."--E. W. Farnsworth to AGD, in AGD to WCW, March 16, 1905. 5BIO 408 1 Farnsworth reported that a number of Adventist ministers in Great Britain were taking up these new views on the sanctuary, and confusion was coming in. He declared to Elder Daniells, "'You will readily see from this condition of things that it was not all real sunshine for us at the conference. Somehow this dark cloud of apostasy made it hard for us.'"-- Ibid. 5BIO 408 2 In his 1911 talks at the Oakland camp meeting Elder Andross carefully traces through various texts that were employed by Ballenger in support of his views. Then he traces through the interpretation of these texts as held by Seventh-day Adventists, a position strongly supported by the repeated testimony of Ellen White as having been given to her in confirmation of truth in the early days of studying doctrinal points. 5BIO 408 3 Early in the 1905 session Ballenger laid before the leading brethren what he felt was new light, but they were unable to accept his reasoning and pointed out the errors in his application of Scripture. Ellen White Speaks Out on the Ballenger Views 5BIO 408 4 At about this time Ellen White met Elder Ballenger in the hallway of the dormitory where she was staying. Writing of the experience, on May 20 she says: 5BIO 408 5 As I spoke to him, it came vividly to my mind that this was the man whom I had seen in an assembly bringing before those present certain subjects, and placing upon passages in the Word of God a construction that could not be maintained as truth. He was gathering together a mass of scriptures such as would confuse minds because of his assertions and his misapplication of these scriptures, for the application was misleading and had not the bearing upon the subject at all which he claimed justified his position. Anyone can do this, and will follow his example to testify to a false position; but it was his own.--Manuscript 59, 1905. 5BIO 408 6 She told Elder Ballenger that he was the minister that the Lord had presented before her in vision in Salamanca, New York, in 1890, as standing with a party who was "urging that if the Sabbath truth were left out of the [American] Sentinel, the circulation of that paper would be largely increased." 5BIO 409 1 In her account of the experience, as recorded in her journal, she tells of how Ballenger accepted the testimony back in 1891 and took a right position. She says: 5BIO 409 2 Now again our Brother Ballenger is presenting theories that cannot be substantiated by the Word of God. It will be one of the great evils that will come to our people to have the Scriptures taken out of their true place and so interpreted as to substantiate error that contradicts the light and the Testimonies that God has been giving us for the past half century.-- Ibid. 5BIO 409 3 Continuing her account, she explains why she had to come to Washington: 5BIO 409 4 I declare in the name of the Lord that the most dangerous heresies are seeking to find entrance among us as a people, and Elder Ballenger is making spoil of his own soul. The Lord has strengthened me to come the long journey to Washington to this meeting to bear my testimony in vindication of the truth of God's Word and the manifestation of the Holy Spirit in confirmation of Bible truth. The Word is sure and steadfast, and will stand the test. Human investigations will be brought in, but the Lord lives, and He will bring to naught these inventions. 5BIO 409 5 We are to proclaim the full truth of the Word of God with decision and unalterable firmness. There is not truth in the explanations of Scripture that Elder Ballenger and those associated with him are presenting. The words are right, but misapplied to vindicate error. We must not give countenance to his reasoning. He is not led of God. Our work is to bind up the Testimonies God has given, and seal the law among His disciples.-- Ibid. 5BIO 409 6 Ellen White added: I am instructed to say to Elder Ballenger, Your theories, which have multitudes of fine threads, and need so many explanations, are not truth, and are not to be brought to the flock of God. The good that you and your associates might have received at this meeting you have not received. God forbids your course of action--making the blessed Scriptures, by grouping them in your way, to testify to build up a falsehood. Let us all cling to the established truth of the sanctuary.-- Ibid. 5BIO 410 1 Little wonder that as Ellen White addressed the session on Tuesday, May 16, she was led to recount early experiences. It was in this connection that she repeated a statement first made two years earlier concerning the development of doctrinal truths: 5BIO 410 2 After the passing of the time in 1844 we searched for the truth as for hidden treasure. I met with the brethren, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the entire night, praying for light and studying the Word. Again and again these brethren came together to study the Bible, in order that they might know its meaning, and be prepared to teach it with power. 5BIO 410 3 When they came to the point in their study where they said, "We can do nothing more," the Spirit of the Lord would come upon me. I would be taken off in vision, and a clear explanation of the passages we had been studying would be given me, with instruction as to how we were to labor and teach effectively. Thus light was given that helped us to understand the Scriptures in regard to Christ, His mission, and His priesthood. A line of truth extending from that time to the time when we shall enter the city of God, was made plain to me, and I gave to others the instruction that the Lord had given me. 5BIO 410 4 During this whole time I could not understand the reasoning of the brethren. My mind was locked, as it were, and I could not comprehend the meaning of the Scriptures we were studying. This was one of the greatest sorrows of my life. I was in this condition of mind until all the principal points of our faith were made clear to our minds, in harmony with the Word of God. The brethren knew that, when not in vision, I could not understand these matters, and they accepted, as light directly from heaven, the revelations given.--The Review and Herald, May 25, 1905. 5BIO 410 5 On Wednesday, May 24, in a message titled "A Warning Against False Theories," Ellen White addressed herself to the subject in a document that most likely was read to a rather limited group. A copy was placed in Elder Ballenger's hands: 5BIO 411 1 I am bidden to bear a message to our people. In the name of the Lord I am bidden to warn our ministers not to mingle erroneous theories with the truth of God. Pure Bible truth is to stand forth in its nobility and sanctity. It is not to be classified and adjusted according to man's wisdom. The ministers of the gospel are to present truth in its simplicity through the blessing of God, making the Scriptures profitable for doctrine, for reproof, for correction, for instruction in righteousness. "Rightly dividing the word of truth"--this is the word that should be spoken of all our ministers.--Manuscript 62, 1905. 5BIO 411 2 And she warns: Our message does not need that which Brother Ballenger is trying to draw into the web. He draws out certain passages so fine that they lose their force. Let our ministers be content to take the Word as Christ has given it.... 5BIO 411 3 In clear, plain language I am to say to those in attendance at this conference that Brother Ballenger has been allowing his mind to receive and believe specious error. He has been misinterpreting and misapplying the scriptures upon which he has fastened his mind. He is building up theories that are not founded in truth. A warning is now to come to him and to the people, for God has not indited the message that he is bearing. This message, if accepted, would undermine the pillars of our faith. Brother Ballenger does not discern what he is doing.-- Ibid. 5BIO 411 4 Midway in this presentation she declared: Let not any man enter upon the work of tearing down the foundations of the truth that have made us what we are. God has led His people forward step by step, though there are pitfalls of error on every side. Under the wonderful guidance of a plain "Thus saith the Lord," a truth has been established that has stood the test of trial. When men arise and attempt to draw away disciples after them, meet them with the truths that have been tried as by fire.-- Ibid. 5BIO 411 5 Then Ellen White points out in no uncertain terms: Those who seek to remove the old landmarks are not holding fast; they are not remembering how they have received and heard. Those who try to bring in theories that would remove the pillars of our faith concerning the sanctuary or concerning the personality of God or of Christ are working as blind men. They are seeking to bring in uncertainties, and to set the people of God adrift, without an anchor.-- Ibid. 5BIO 412 1 In plain language she declares: If the theories that Brother Ballenger presents were received, they would lead many to depart from the faith. They would counterwork the truths upon which the people of God have stood for the past fifty years. I am bidden to say in the name of the Lord that Elder Ballenger is following a false light. The Lord has not given him the message that he is bearing regarding the sanctuary service. 5BIO 412 2 Our Instructor spoke words to Brother Ballenger: "You are bringing in confusion and perplexity by your interpretations of the Scriptures. You think that you have been given new light, but your light will become darkness to those who receive it.... Those who receive your interpretation of Scripture regarding the sanctuary service are receiving error and following in false paths. The enemy will work the minds of those who are eager for something new, preparing them to receive false theories and false expositions of the Scriptures.-- Ibid. 5BIO 412 3 Ellen White then calls upon those of experience to stand firmly for the truth: 5BIO 412 4 When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also, by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.-- Ibid. 5BIO 412 5 Unlike his immediate and hearty response to the testimony of correction in 1891, Elder Ballenger this time turned from the message and appeal of Ellen White and the counsel of his brethren and held tenaciously to his cherished views. This led to his being dropped from the ministry of the Seventh-day Adventist Church. It was a bitter experience for all concerned. 5BIO 413 1 He went forth to labor among his former brethren, introducing views that the Lord through His servant declared were not sound. He was instrumental in time in winning his father, Elder J. F. Ballenger, and his brother Elder E. S. Ballenger, educational secretary of the Southern California Conference, to his views. At no time did he gain a following of more than a few dissidents from Adventist ranks. But the time came when, in sadness, he spoke of how he would cherish words of encouragement from Sister White if they could be given, and of how he longed for association with his former brethren where he could "'appear again in the great congregation, and we would weep and pray and praise together as before"' (DF 178, E. E. Andross, "Studies in the Sanctuary No. III," July 16, 1911, p. 15a). ------------------------Chapter 32--Last Days of the 1905 General Conference 5BIO 414 1 The work of the 1905 General Conference session continued at an even pace. Ten times Ellen White addressed the session including once during the first Sabbath morning and on each of the two following Sabbath afternoons. 5BIO 414 2 "The Lord has helped me," wrote Ellen White near the close of the session, "to make the discourses impressive.... I still have a work to do on the grounds, for certain individuals."--Letter 149, 1905. One of these was Elder A. T. Jones, still a member of the General Conference Committee but now closely associated with Dr. J. H. Kellogg and in full sympathy with him. 5BIO 414 3 Sometime during the session a vision was given Ellen White in which "Elder Jones's case was again presented to me."--Letter 116, 1906. This led her to have an extended interview with him in which she discussed the peril of his being in Battle Creek in close association with Dr. Kellogg. But the interview was unproductive, for Jones felt he was in no danger. His presence at this meeting marked the close of his connection with the church in an official capacity--a connection that in its earlier years was marked by outstanding contributions. Elder A. T. Jones 5BIO 414 4 At the age of 23 Alonzo T. Jones, an officer in the United States Army, became a Seventh-day Adventist. An earnest, studious, self-made man, he qualified himself for the ministry, which he entered in 1885. He soon distinguished himself as an associate editor of the Signs of the Times. Soon he was joined by a physician-turned-minister, Dr. Ellet J. Waggoner. At the General Conference of 1888, the two led out in the presentation on righteousness by faith. They carried the strong support of Ellen White as advocate of this precious truth. When she could, she traveled and worked with them for two years following the session, carrying the message to churches, ministerial institutes, institutions, and camp meetings. 5BIO 415 1 Elders Jones and Waggoner were catapulted into the position of the leading Bible expositors in the ranks of Seventh-day Adventists, a role they held through much of the 1890s. Jones attended all General Conference sessions, and it was not uncommon for each of the two men to lead out in ten to twenty or more consecutive Bible studies. Jones spent much time in Battle Creek and stood as a prominent leader, holding several important positions. 5BIO 415 2 But Elders Jones and Waggoner, so highly honored of God because of their wide influence for good, became the special point of attack of the great adversary. The Ellen G. White communications to both men through a fifteen-year period following 1888 reveal that each had weaknesses in his experience, each was confronted with dangers, and each made mistakes. This, however, did not disqualify them to do God's service. 5BIO 415 3 Ellen White had occasion in April, 1893, to caution Elder Jones regarding his extreme views in his presentation of the relation of faith and works (see Selected Messages 1:377-380). Again the following year she reproved him for giving wholehearted support to Anna Rice Phillips, who claimed the gift of prophecy (see Ibid., 2:85-95). From time to time Ellen White counseled him to exercise caution in his manner of speaking and writing so as to avoid giving offense. 5BIO 415 4 In February, 1897, Jones was elected as one of the thirteen members of the General Conference Committee, and eight months later was installed as the editor of the Review and Herald, a position he held for four years. With this arrangement it was stated that "instead of speaking to comparatively few of our people in annual gatherings, he will address all of them every week."--The Review and Herald, October 5, 1897. Through a portion of this time he was chairman of the board of the Review and Herald Publishing Association. 5BIO 415 5 In a most unusual fashion, while still editor of the Review, Jones, offended when mildly reproved by the president of the General Conference for treating his fellow workers harshly, resigned as a member of the General Conference Committee. A testimony to him had referred to "'an evil spirit to cast drops of gall into his words'"(quoted in A. V. Olson, Through Crisis to Victory, p. 305). 5BIO 416 1 Jones took a prominent place at the 1901 session of the General Conference, and urged that in the reorganization of the General Conference there be "no kings." He was influential in developing a constitution that did not provide for the election of leading General Conference officers by the delegates, but left this responsibility to the Executive committee of twenty-five. As noted earlier, this proved to be a serious weakness, and was corrected in 1903. 5BIO 416 2 Reappointed to the new General Conference Committee in 1901, Jones was assigned to general work that took him to the summer camp meetings in the West. After persuading local conferences in the Northwest to follow the lead of the General Conference and elect no presidents, he himself accepted the presidency of the California Conference. This conference, except for Michigan, was the largest and strongest local conference in the world. 5BIO 416 3 His harsh domineering spirit soon cost him the confidence of those with whom he worked. Ellen White labored with him diligently, and he promised reform, and with her encouragement was in 1902 elected to a second term. 5BIO 416 4 In the summer of 1903, at a time when affairs in the California Conference were most uncomfortable, he had an interview with Ellen White at Elmshaven, in which he told her that at the request of Dr. J. H. Kellogg he was planning to go to Battle Creek to teach Bible in the American Medical Missionary College. He hoped to be able to help Dr. Kellogg. She counseled him not to go. He promised her that he would be guarded. She had been warned in vision that such a move on his part would lead to his downfall. She wrote of it thus: 5BIO 416 5 In vision I had seen him A. T. Jones under the influence of Dr. Kellogg. Fine threads were being woven around him, till he was being bound hand and foot, and his mind and his senses were becoming captivated.--Letter 116, 1906. 5BIO 416 6 Ellen White reported this to Brother Jones just before he went to Battle Creek; she could see "that his perceptions were becoming confused, and that he did not believe the warning given. "She said, "The enemy works in a strange, wonderful way to influence human minds."--Ibid. But Jones, a man with a great deal of self-confidence, was sure that he would not fall by the way. 5BIO 417 1 Ellen White watched the inevitable results and agonized for his spiritual welfare. His plan to stay in Battle Creek only one year was soon forgotten as he became more and more entrenched there. Call to Labor in Washington, D.C. 5BIO 417 2 In February, 1905, church leaders in Washington were confronting attempts to introduce Sunday legislation in the District of Columbia and to teach religion in the public schools. Under the guidance of the Holy Spirit, Ellen White saw an opportunity to call Jones from Battle Creek to join forces with men in Washington to make strong thrusts along religious-liberty lines. These efforts would be associated with evangelistic endeavors in unentered territories. She had the hope that in working to save others, he might save himself. 5BIO 417 3 On Monday, February 13, she wrote to Elder A. T. Jones: My Dear Brother, 5BIO 417 4 The light given me is that you should be in Washington just now. Go there, and offer your help. The Lord has a work for you to do in Washington in connection with the workers there. Stand in the place of your appointment. Again and again it has been presented to me that you would be one who, in connection with your brethren, would proclaim the message in Washington. The time has come for you to do this. 5BIO 417 5 Washington and Baltimore are very close together, and in both of these places a decided interest is to be aroused. You should now be putting forth earnest efforts in Washington.--Letter 65, 1905. 5BIO 417 6 In this letter she discusses the evangelistic thrust that should be made "east and west, north and south." "The Lord calls for action," she wrote. 5BIO 417 7 The Sabbath question is being agitated in Washington, and while minds are stirred, there is an opportunity for our people everywhere to sow the seeds of truth. Should we neglect to take advantage of this time, we should miss a great opportunity for letting light from God's Word shine forth. The trumpet is to give a certain sound.--Ibid. 5BIO 418 1 In January she had written to Elders Prescott and Colcord, men giving the lead to religious-liberty efforts in Washington: Dear Brethren, 5BIO 418 2 One night we seemed to be in a council meeting, and One of acknowledged authority was telling us that now is our time to press to the front in Washington. A decided testimony must be borne to the people in the national capital, and this work must not rest upon a few. Those who engage in this work must exert themselves to the utmost of their ability to proclaim the truth with clearness and energy.... 5BIO 418 3 A most important work is to be done in Washington, and I inquire whether you do not need the help of those who in years past have stood prominently for religious liberty. Can it not be arranged for Elder A. T. Jones to work with you for a time in Washington, and for someone to take his place in Battle Creek? Elder Jones can help you. It may do him a world of good to have a part in this work now.--Letter 21, 1905. 5BIO 418 4 To the leading men in Washington the proposition of Jones joining them seemed strange and unworkable. Even while serving as president of the California Conference, Jones, in the crisis of the fall of 1902 and later as a member of the General Conference Committee, had sided with Dr. Kellogg in his unreasonable positions and demands, and he broke with the General Conference Committee (AGD to EGW, February 22, 1905). Daniells had made several attempts to hold Jones steady, but the latter had severed himself in heart and distance from church leaders. It was clear that he was in Dr. Kellogg's camp in opposition to steps being taken to put the denomination in the best position to fulfill its divine commission. 5BIO 418 5 Daniells responded to Ellen White on February 22, and the same day wrote to A. T. Jones. To Ellen White he reflected the response of leading men in Washington upon reading her letter to Jones: 5BIO 418 6 The brethren who have heard the letter read are united in extending to Elder Jones an invitation to come to Washington, and work in harmony with the counsel you have given.--Ibid. 5BIO 419 1 He pointed out that he did not know how "he can unite with some of us in this work without an entire change of views and feelings. But," he continued, "the counsel is plain, and it is the duty of everyone to act in harmony with it."--Ibid. 5BIO 419 2 The same day Elder Daniells wrote to A. T. Jones, inviting him to come to Washington in harmony with Ellen White's letter. He then stated clearly his position and in so doing revealed his attitude toward the Spirit of Prophecy: 5BIO 419 3 It is a fact, Brother Jones, that during the last two years we have differed very widely regarding some matters with which we have been dealing. This has made it difficult if not impossible for us to work together with the harmony that should characterize the ambassadors of our blessed Lord. I know not how we can ever unite without a change of views, and I do not know how this change can be made. But all things are possible with God, and also to him that believeth. 5BIO 419 4 I believe that the Lord is speaking to us through the Spirit of Prophecy, and we know that voice plainly declares, and repeats the declaration, that you should be in Washington now, joining the rest of us in the work to which we are called. I accept that, and place myself as well as I know how, where I can do my part in helping to arrive at the oneness among the brethren for which Jesus prayed. 5BIO 419 5 I know it is safe to walk in the counsel of the Spirit of Prophecy, and that it is perilous to reject that counsel. 5BIO 419 6 During the last fifteen years I have had opportunities to follow my own judgment independent of the instruction given through the Spirit of Prophecy, and at times I have done this too much. But I have found that this always lands me in difficulties. On the other hand, the most careful, faithful obedience to the light given through this channel has made me free and led me in a good way. I have never been led into a trap by the Spirit of Prophecy. For this reason, whether or not I fully understand the counsel that comes, I know that the right thing to do is to act in harmony with that instruction.--AGD to A. T. Jones, February 22, 1905. 5BIO 419 7 Elder Jones joined the forces in Washington and, working with Elder Prescott, took a prominent part in important gatherings in setting forth the denomination's religious-liberty positions. Daniells reports that "both speakers handled their subjects in a masterly fashion."--AGD to WCW, March 21, 1905. 5BIO 420 1 But the united work was short-lived, and this attempt to save Jones collapsed. On the pretext of being needed at home in Battle Creek, he asked to be excused from working in Washington. Daniells' suggestion that he move his family to Washington did not meet with favor. So by mid-April, A. T. Jones was back in Battle Creek, working full tilt in developing plans to start a "university" in connection with the Battle Creek Sanitarium, where young people could enroll in a diversity of fields of study and work their full way at the Sanitarium. It was later learned that Jones had confided to friends in Battle Creek that he did not intend to stay long in Washington, so apparently he had not gone and taken up duties there in good faith. The Interview with Ellen White at the 1905 Session 5BIO 420 2 Now, a month later and back in Washington as a delegate to the 1905 General Conference session, Jones was engaged in the extended interview with Ellen White. His case had been presented to her in vision only a day or two before. She reported that "I pointed out his danger. But he was self-confident."--Letter 116, 1906. He maintained that there was no change from earlier years in Dr. Kellogg's attitude toward the visions. 5BIO 420 3 Ellen White had been shown in vision what Jones's attitude would be and now she witnessed it. In "place of receiving the warnings, he was full of self-confidence" (Ibid.). 5BIO 420 4 "I warned Elder Jones," wrote Ellen White, "but he felt that he was not in the least danger. But the fine threads have been woven about him, and he is now a man deluded and deceived. Though claiming to believe the testimonies, he does not believe them."--Ibid. 5BIO 420 5 To watch a man who had been used mightily of God rejecting light and spurning every appeal weighed heavily on the heart of the Lord's messenger and deeply troubled church leaders. In this experience at the 1905 General Conference session, A. T. Jones took an important step in his apostasy. Matters reached such a point that in 1909 it seemed necessary to drop his name from the church rolls. [For further documentation on A. T. Jones's apostasy, see olson, op. cit., pp. 304-312.] Important Session Actions 5BIO 421 1 But back to the three-week-long session. Two new departments in the General Conference were formed--the Medical Department; and the Foreign Department, to care for the interests of the various language groups in North America. A far-reaching action was taken that made the General Conference session quadrennial instead of biennial. One of the reasons for this was explained to the constituents of the Pacific Union Conference: 5BIO 421 2 Our union conferences have now taken up nearly all the work of the General Conference that pertains to the administration of affairs in the United States and the other organized fields in the world, so that what must be done at these large gatherings must be entirely of a general nature for the advancement of the work in the unentered fields.--Pacific Union Recorder, June 1, 1905. 5BIO 421 3 Elder L. R. Conradi was reelected as a vice-president; he would continue his work in Europe, where he had labored for twenty years. Elder G. A. Irwin was called back from Australia to serve as the general vice-president, standing by Elder Daniells' side. 5BIO 421 4 The fund of $100,000 dedicated to the college, the General Conference office, and other Washington interests, was made up as conferences and individuals gave liberally to establish a debt-free work. 5BIO 421 5 The daily ministerial institute meetings were fruitful in giving the gospel ministry the "place which God has ordained that it should fill" (The Review and Herald, May 25, 1905). The certainty of the Advent faith and the surety of the triumph of the Advent Movement seemed to be the underlying theme of the session, sounded again and again. On the second Sabbath Elder Haskell spoke, recounting early experiences and the certainty of the sanctuary truths (Ibid.). 5BIO 421 6 Ellen White's afternoon meeting emphasized the importance of holding fast "the truth that was wrought out amid demonstration of the Spirit and of power in the early days of the Advent Movement" (Ibid.). 5BIO 422 1 Elder Butler's sermon on the last Sabbath morning called for the manifestation of love and unity that should prevail in the church. The spirit of division had to be put away (Ibid., June 1, 1905). 5BIO 422 2 The Review and Herald, reporting the session, declared that: The one all-absorbing theme which seems to rest upon the heart of every delegate is how this great message which has been committed to this people, and for which they have been sacrificing for a half century, can be speedily carried to all the world, and the glorious day of God be ushered in.--Ibid., May 25, 1905. 5BIO 422 3 As the session closed, Ellen White reported: I came to the conference with fear and trembling, but determined to do my best. I have spoken ten times, and have done considerable writing.... The conference has called forth very weighty testimonies, and I am pleased with the appreciation shown to these testimonies.--Letter 155, 1905. 5BIO 422 4 J. L. Prescott, who accepted the Advent truth in 1838, felt that the session carried the spirit in the meetings of 1844 (The Review and Herald, June 1, 1905). W. C. White declared the session to be "the most hopeful of the kind that I ever attended" (Ibid., June 8, 1905). 5BIO 422 5 And so the 1905 General Conference came to a close on Tuesday, May 30, having occupied three weeks less one day. Defections Deeply Concerned Ellen White 5BIO 422 6 On that final Tuesday morning Ellen White spoke concerning Dr. Kellogg and Battle Creek problems. In her address on these sensitive points, she stated: 5BIO 422 7 It has been presented to me that in view of Dr. Kellogg's course of action at the Berrien Springs meetings [May 17-26, 1904], we are not to treat him as a man led of the Lord, who should be invited to attend our general meetings as a teacher and leader.--Manuscript 70, 1905. 5BIO 422 8 The feelings of distress and some of the burdens she carried because of the defections of Dr. J. H. Kellogg and Elders A. T. Jones and A. F. Ballenger she could not lay aside. She had seen that Kellogg's pantheistic views, because they took away the personality of God and Jesus Christ, undercut the sanctuary truth, the cornerstone of the message, so precious to the pioneers. Now with Ballenger's direct attack on this point, there was occasion for added concern. 5BIO 423 1 Two days after the close of the session she wrote words that forecast distressing times ahead: 5BIO 423 2 The Lord now calls upon me to make plain to others that which has been made plain to me.... I have no liberty to withhold any longer the matters that I have written. There is much that must be brought out.--Letter 319, 1905. The Magnitude of the Threat Revealed in Vision 5BIO 423 3 Concerning the magnitude of the threat to the very existence of the Seventh-day Adventist Church, as shown to her in vision, she wrote a few months later: 5BIO 423 4 Had the theories contained in Living Temple been received by our people, had not a message been sent by the Lord to counteract these theories, the third angel's message would no longer have been given to the world, but pleasing fables would have been proclaimed everywhere. Men would have been led to believe a lie instead of the truth of the Word of God. An army of those who take pleasure in unrighteousness would have sprung into action. 5BIO 423 5 The roll was spread before me. The presentation was as though that against which the Lord was warning His people had actually taken place. I shall not attempt to describe the presentation, but to me it was a living reality. I saw that if the erroneous sentiments contained in Living Temple were received, souls would be bound up in fallacies. Men would be so completely controlled by the mind of one man that they would act as if they were subjects of his will. Working through men, Satan was trying to turn into fables the truths that have made us what we are.--Letter 338, 1905. 5BIO 423 6 In document after document in the months that followed the 1905 General Conference session, she not only wrote of the threat of the Kellogg teachings but dealt explicitly with the error of Ballenger's positions on the sanctuary truth, basing her warnings on repeated visions. [See Appendix for excerpts from documents aggregating more than fifty pages of letters and manuscripts.] She made it clear that if there was one fundamental truth that had come to the pioneers by Bible study and revelation, it was the sanctuary truth, and she indicated that Satan would bring one attack after another on this fundamental point. ------------------------Appendix--Solemn Warnings Repeated 5BIO 425 1 The following excerpts sample Ellen White's warnings concerning the kellogg-ballenger errors: Warned That Heresies Will Be Brought In 5BIO 425 2 Takoma Park, Washington, D.C., May, 1905 5BIO 425 3 We need to walk humbly before the Lord. His truth is to be substantiated and magnified. We are warned that heresy of every kind will be brought in among the people of God in these last days. One heresy leads to many other heresies in the explanation of the word of God.... 5BIO 425 4 the Lord would have us at this time bring in the testimony written by those who are now dead, to speak in behalf of heavenly things. The holy spirit has given instruction for us in these last days. We are to repeat the testimonies that God has given his people, the testimonies that present clear conceptions of the truths of the sanctuary, and that show the relation of Christ to the truths of the sanctuary so clearly brought to view. 5BIO 425 5 If we are the Lord's appointed messengers, we shall not spring up with new ideas and theories to contradict the message that God has given through his servants since 1844. At that time many sought the Lord with heart and soul and voice. The men whom God raised up were diligent searchers of the scriptures. 5BIO 425 6 And those who today claim to have light, and who contradict the teaching of God's ordained messengers, who were working under the holy spirit's guidance, those who get up new theories, which remove the pillars of our faith, are not doing the will of God, but are bringing in fallacies of their own invention, which, if received, will cut the Church away from the anchorage of truth, and set them drifting, drifting, to where they will receive any sophistries that may arise.--Manuscript 75, 1905. (Italics supplied.) Truths That are to Stand Forever 5BIO 426 1 Sanitarium, california, December 11, 1905 I have been pleading with the Lord for strength and wisdom to reproduce the writings of the witnesses who were confirmed in the faith and in the early history of the message. After the passing of the time in 1844 they received the light and walked in the light, and when the men claiming to have new light would come in with their wonderful messages regarding various points of scripture, we had, through the moving of the holy spirit, testimonies right to the point, which cut off the influence of such messages as elder ballenger has been devoting his time to presenting. This poor man has been working decidedly against the truth that the holy spirit has confirmed.... 5BIO 426 2 We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the scriptures are God's word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the holy spirit that gave power and force to the past messages that have come to the people of God. 5BIO 426 3 Elder Ballenger's proofs are not reliable. If received, they would destroy the faith of God's people in the truth that has made us what we are. 5BIO 426 4 We must be decided on this subject, for the points that he is trying to prove by scripture are not sound. They do not prove that the past experience of God's people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the holy spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks.--Letter 329, 1905 (Selected Messages 1:160-162). Truths Received Under the Demonstration of the Holy Spirit 5BIO 427 1 Elmshaven, January 30, 1906 the truths given us after the passing of the time in 1844 are just as certain and unchangeable as when the Lord gave them to us in answer to our urgent prayers. The visions that the Lord have given me are so remarkable that we know that what we have accepted is the truth. This was demonstrated by the holy spirit. Light, precious light from God, established the main points of our faith as we hold them today. And these truths are to be kept before the mind.... 5BIO 427 2 We are in conflict with the errors and delusions that have to be swept away from the minds of those who have not acted upon the light they already have. Bible truth is our only safety. I know and understand that we are to be established in the faith, in the light of the truth given us in our early experience.... 5BIO 427 3 We accepted the truth point by point, under the demonstration of the Holy Spirit. I would be taken off in vision, and explanations would be given me. I was given illustrations of heavenly things and of the sanctuary, so that we were placed where light was shining on us in clear, distinct rays. 5BIO 427 4 All these truths are immortalized in my writings. The Lord never denies his word. Men may get up scheme after scheme, and the enemy will seek to seduce souls from the truth, but all who believe that the Lord has spoken through Sister White, and has given her a message, will be safe from the many delusions that will come in these last days. 5BIO 427 5 We have had a plain and decided testimony to bear for half a century. The positions taken in my books are truth. The truth was revealed to us by the holy spirit, and we know that brother Ballenger's position is not according to the word of God. His theory is a deceiving theory, and he misapplies scriptures. Theories of the kind that he has been presenting, we have had to meet again and again. 5BIO 427 6 I am thankful that the instruction contained in my books establishes Present Truth for this Time. These books were written under the demonstration of the holy spirit. I praise the Lord with heart and soul and voice, and I pray that he will lead into all truth those who will be led. I praise him that he has so wonderfully spared my life up to this time, to bear the same message upon the important points of our faith that I have borne for half a century.--Letter 50, 1906 (Gospel Workers, 302). (Italics supplied.) Overwhelming Views of the Sanctuary Given to Ellen White 5BIO 428 1 Sanitarium, California, July 4, 1907 any man who seeks to present theories which would lead us from the light that has come to us on the ministration in the heavenly sanctuary should not be accepted as a teacher. A true understanding of the sanctuary question means much to us as a people. When we were earnestly seeking the Lord for light on that question, light came. In vision I was given such a view of the heavenly sanctuary, and the ministration connected with the holy place, that for many days I could not speak of it. 5BIO 428 2 I know from the light that God has given me that there should be a revival of the messages that have been given in the past, because men will seek to bring in new theories, and will try to prove that these theories are scriptural, whereas they are error which if allowed a place will undermine faith in the truth. 5BIO 428 3 We are not to accept these suppositions and pass them along as truth. no, no; we must not move from the platform of truth on which we have been established.--Manuscript 125, 1907. ------------------------Ellen G. White: The Later Elmshaven Years: 1905-1915 (vol. 6) 6BIO 11 1 Chapter 1--Loma Linda, "Hill Beautiful" 6BIO 22 1 Chapter 2--Meeting the Payments on Loma Linda 6BIO 33 1 Chapter 3--Meeting Crises in Colorado 6BIO 44 1 Chapter 4--Independence or Unity? 6BIO 56 1 Chapter 5--1905 Closes With Battle Creek Issues 6BIO 74 1 Chapter 6--The Year of the Earthquake 6BIO 89 1 Chapter 7--Ellen White Comes to Her Own Defense 6BIO 104 1 Chapter 8--On the Evangelistic Trail 6BIO 118 1 Chapter 9--1907--At Home and in the Field 6BIO 130 1 Chapter 10--Continuing in a Varied Ministry 6BIO 139 1 Chapter 11--Bearer of Messages of Encouragement and Reproof 6BIO 145 1 Chapter 12--When the Test Comes 6BIO 165 1 Chapter 13--Through the Year 1908 6BIO 176 1 Chapter 14--Finding a Site for Pacific Union College 6BIO 189 1 Chapter 15--Attending the General Conference of 1909 6BIO 198 1 Chapter 16--The General Conference Address on Health Reform 6BIO 208 1 Chapter 17--The Long Trip Home 6BIO 219 1 Chapter 18--America's Cities--The Great Unworked Field 6BIO 246 1 Chapter 19--The Threat of Distracting Doctrinal Controversy 6BIO 262 1 Chapter 20--Writing, Publishing, and Speaking 6BIO 270 1 Chapter 21--Will Seventh-day Adventists Train Physicians? 6BIO 291 1 Chapter 22--At 82--A Very Busy Year 6BIO 302 1 Chapter 23--The 1911 Edition of The Great Controversy 6BIO 322 1 Chapter 24--Inspiration and the 1911 Edition of The Great Controversy 6BIO 338 1 Chapter 25--1911--A Year of Concentrated Book Preparation 6BIO 350 1 Chapter 26--The Other Side of 1911 6BIO 360 1 Chapter 27--Winding Down a Busy Life Program 6BIO 378 1 Chapter 28--1913--Concerted Drive on Book Production 6BIO 387 1 Chapter 29--Interludes in the Drive on Book Production 6BIO 402 1 Chapter 30--1914--Ellen White's Eighty-seventh Year 6BIO 418 1 Chapter 31--The Last Mile 6BIO 432 1 Chapter 32--The Messenger of the Lord at Rest 6BIO 449 1 Appendix A--Letter to the Former Pacific Union Conference President 6BIO 453 1 Appendix B--The Settlement of Ellen G. White'S Estate ------------------------Chapter 1--Loma Linda, "Hill Beautiful" 6BIO 11 1 To Ellen White the stopover on May 4, in 1905, in Los Angeles was all too short. She was with the party of workers traveling east to Washington, D.C., to attend the 1905 General Conference session. During the past several months her mind had been repeatedly called to the Redlands-Riverside-San Bernardino area, some sixty miles east of Los Angeles, as a place where the church should have a sanitarium--it would be the third such institution in southern California. 6BIO 11 2 "I hope," she wrote to Elder E. S. Ballenger on February 26, 1905, "when you see a suitable place in Redlands, which could be used as a sanitarium, offered for sale at a reasonable price, you will let us know about it. We shall need a sanitarium in Redlands. Unless we start an enterprise of this kind, others will."--Letter 83, 1905. 6BIO 11 3 Three days later she wrote: "In closing, I would ask you not to forget that sometime a sanitarium will be needed in Redlands."--Letter 89, 1905. Six weeks later she wrote to Elder J. A. Burden, manager of the Glendale Sanitarium: "Redlands and Riverside have been presented to me as places that should be worked.... Please consider the advisability of establishing a sanitarium in the vicinity of these towns."--Letter 115, 1905. 6BIO 11 4 Elder Burden reports that at about this time, in the course of a conversation at Elmshaven, Ellen White told the president of the Southern California Conference and one of his committee members that there was a "Sanitarium waiting near Riverside and Redlands," and she thought it was nearer Redlands. She told them they could find it if they wanted to (DF 8, J. A. Burden, "The Location and Development of Loma Linda," p. 96). 6BIO 12 1 In response to the repeated messages, a committee was appointed to look for such a site. They felt it must be the Loma Linda resort hotel they had visited earlier, but as it carried a price tag of $85,000, they had turned from it. Now the business had completely failed and the hotel had closed up on April 1; the committee found that it could be bought for $45,000. 6BIO 12 2 On Thursday, May 4, when the eastbound train stopped at the Los Angeles station, a few of the brethren, including Elder Burden, boarded the car to tell Sister White about Loma Linda. She was immediately interested and excitedly urged, "Look up all the particulars and write me at once in Washington."-- Ibid. 6BIO 12 3 She wanted to hear more, but the train was pulling out and the men hurried off. In parting she was urged to watch for the place, which could be seen from the right-hand side of the car. But her berth was on the left side, so it is unlikely that she saw it as the cars sped by. 6BIO 12 4 The conference-bound party reached Washington on Tuesday morning, May 9. The session opened on Thursday morning. Friday afternoon, May 12, the promised letter describing Loma Linda was placed in Ellen White's hands. 6BIO 12 5 She read it aloud to her son W. C. White: "Dear Sister White, "While on the train at Los Angeles, we spoke to you of a property for sale near Redlands which seemed to be well adapted for sanitarium purposes. I asked those with you to call your attention to it as the train passed the place. I am sending you a little pamphlet that contains a few views and a brief description of the property, but words and pictures can but faintly describe its beauty. It is simply ideal and grand for a sanitarium. 6BIO 12 6 "The buildings are in excellent condition, well furnished, heated with steam heat, and lighted with electricity. Everything is complete to begin business at once. The main building has forty-six rooms, and there are four cottages having four rooms each, with bath and toilet. Three of these cottages have four porches each, with broad windows so that beds can be wheeled right out on the porch, and patients can sleep in the open air. There is another beautiful building--a two story cottage of nine rooms, with bath and toilet. Another building which has been used as a recreation pavilion, and has four nice rooms, would make a fine gymnasium and chapel. 6BIO 13 1 "There are barns and sheds, and a house for the workmen. There are ten acres of good bearing orange orchard, fifteen acres of alfalfa, eight acres of apricots, plums and almonds. The rest of the grounds are beautifully laid out in lawns, drives, and walks, there being more than a mile of cement walk. The principal buildings are on a beautiful knoll about 125 feet above the valley. The main building is surrounded with pepper-wood trees from thirty to forty feet high. 6BIO 13 2 "There are five horses, four cows, 150 chickens, thirty-five turkeys, some hogs, farm implements, buggies, carriages, and wagons. 6BIO 13 3 "The place has an ample supply of water from the mountains. An artesian well, which has a good pumping plant, yields an abundance of water, if for any reason the mountain water should fail. The water is piped all over the seventy-six acres. 6BIO 13 4 "The place cost the present owners $150,000. They have tried to run it as a tourist hotel, but it was a failure, and they lost money, so it was closed the first of April. The stockholders are financially embarrassed, and have ordered the property sold for $40,000. The furnishings alone in the buildings cost $12,000, and have been used for only about two years and a half. 6BIO 13 5 "A number of us went to see the place today, and we were deeply impressed that this is the place which the Lord has shown you, near Redlands and Riverside, in which sanitarium work should be carried on. It is five miles from Redlands. 6BIO 13 6 "The question is, what shall we do? We must act at once, for the company is anxious to sell, and there are others who want it.... 6BIO 13 7 "We do not wish to move hastily, and we should like to hear from you and the brethren in Washington who have gone from this field, as to how you and they feel about the matter. I wish that if it is at all possible you would take the matter up in council with them, and have them wire us. I do not know how long we can hold the offer open, but will try to do so until we hear from you. I think that those here who are considering the matter feel such a strong conviction that we should have the place that they will pay down a deposit, even if we lose it, rather than let the property pass out of our hands before we can hear from the brethren in Washington. 6BIO 14 1 "How I wish that you could have stopped off and seen the property while on your way to the conference; but it may be that you can return this way and see it then. I hope that you can send us some counsel as soon as you receive this letter. 6BIO 14 2 "Wishing you much of the blessing of the Lord in the conference, I am, Yours in the work, J. A. Burden."--J. A. Burden to EGW, May 7, 1905 (Special Testimonies, Series B 3:33-35). 6BIO 14 3 When she finished reading, she told Willie that she believed the place was the one that had been presented to her several years ago. (28 WCW, p. 442). 6BIO 14 4 She later wrote that the description given by Brother Burden answered in every respect to that of places she had been instructed would be opened to the church, at prices below their original cost. The terms offered Elder Burden were $5,000 down and like amounts in August (due July 26), September (due August 26), and December (due December 31), making $20,000. The remaining $20,000 would come due in three years (The Story of Our Health Message, 349, 350). 6BIO 14 5 What could they do? Burden in California called for an immediate answer. Conference officers and Ellen White were across the continent in Washington, D.C. It seemed that there could not have been a more inopportune time to deal with such a weighty and far-reaching matter. All in Washington were deeply involved in the General Conference session that had just opened. The Southern California Conference with 1,332 members was now involved in an indebtedness of about $75,000, stemming from the recently acquired San Fernando College and Glendale Sanitarium, the longer-established vegetarian restaurant and treatment rooms in Los Angeles, and the health-food business there. 6BIO 14 6 Three weeks earlier, at the Southern California constituency meeting, a new president had been chosen--a good man, but far from a seasoned executive. He had been charged to hold the line as far as indebtedness was concerned. The General Conference, too, was facing overwhelming financial problems. There was the possibility of having to raise between $75,000 and $90,000 to meet the deficit of the old medical association. So there was little to encourage the hope of help from that source. Ellen White's Telegram, "Secure the Property" 6BIO 15 1 And yet, as W. C. White reported shortly after this experience, Elder Burden's description of Loma Linda "answered more closely to what had been presented" to his mother than any property she had ever seen. The Lord had been moving on her mind to appeal to the members to do something immediately in establishing a sanitarium in "Redlands and Riverside," and "this place described by Elder Burden seemed" "perfectly in accord with our needs." What could they do? 6BIO 15 2 "We must take action at once," Ellen White told her son. 6BIO 15 3 "Willie," she queried, "will you do as I ask?" 6BIO 15 4 "I usually do," he responded. 6BIO 15 5 Then came her request: "I want you to send a telegram to Elder Burden to secure the property at once." 6BIO 15 6 As Willie was leaving the room to send the telegram, she called him back and extracted a promise to send the telegram immediately, before taking counsel with anyone regarding the matter (28 WCW, p. 443). 6BIO 15 7 He promised, and the telegram was sent. Only the overwhelming conviction that Loma Linda was the place God wished His people to have could have led Ellen White to take such a course of action so foreign to her relationship to church organization. True, she had just a few months earlier assisted in the purchase of the property near San Diego and in starting the Paradise Valley Sanitarium. This had been done with the knowledge of the Southern California Conference but without their official support or financial backing. On another occasion she explained her instruction to W. C. White as follows: "I did not consult with anyone, because I thought this would hinder us, and I believed that we could carry the matter forward without putting the burden on the conference."--Letter 153, 1905. 6BIO 15 8 Friday's telegram was followed by a letter to Elder Burden on Sunday, May 14, which opened: 6BIO 15 9 Your letter has just been read. I had no sooner finished reading it than I said, "I will consult no one; for I have no question at all about the matter. I advised Willie to send you a telegram without spending time to ask the advice of the brethren. Secure the property by all means, so that it can be held, and then obtain all the money you can and make sufficient payments to hold the place. This is the very property that we ought to have. Do not delay; for it is just what is needed. As soon as it is secured, a working force can begin operations in it. I think that sufficient help can be secured to carry this matter through. I want you to be sure to lose no time in securing the right to purchase the property. We will do our utmost to help you raise the money. I know that Redlands and Riverside are to be worked, and I pray that the Lord may be gracious, and not allow anyone else to get this property instead of us.... 6BIO 16 1 Here is the word of the Lord. Open up every place possible. We are to labor in faith, taking hold of a power that is pledged to do large things for us. We are to reach out in faith in Los Angeles and in Redlands and Riverside.--Letter 139, 1905. 6BIO 16 2 In defense of her unprecedented action, she declared: "I considered that the advantages of this location authorized me to speak positively regarding this matter."--Letter 247, 1905. The Conference Declines Responsibility 6BIO 16 3 Through the next three weeks letters and telegrams concerning the Loma Linda property crisscrossed the continent. Southern California Conference officers, after counseling with union conference leaders, telegraphed that the conference could take no responsibility in the matter (The Story of Our Health Message, 349). 6BIO 16 4 An Ellen White letter urged the securing of the property but declared the conference could not be asked to assume the responsibility. But if Burden would move forward, money would come. "If you in Los Angeles will do your best," wrote Ellen White on May 24, "we will do our best.... If you do nothing, waiting for the conference, you will lose your chance."--Letter 145, 1905. 6BIO 16 5 One telegram signed by conference officers and Ellen White urged Burden to delay action till they returned to the West. But circumstances did not warrant this. Burden could delay action on the deal only till Friday, May 26. On that date, if the property was to be held he must make a payment of $1,000 to bind the contract until Thursday, June 15. By then conference officers and Ellen White and her son would be back. The Search for Money 6BIO 17 1 But there was no money in sight. On Thursday, May 25, Elder Burden and a close friend, Elder R. S. Owen, a Bible teacher at the San Fernando school, took the inter-urban electric car down the coast to call on a farmer who was thought to have some means. He lived about a mile and a half from the car stop. When they got to his cabin, no one was at home. A neighbor thought he was most likely somewhere on the ranch, but search as they would, no sign of the man was found. The two men returned to the car stop and waited. 6BIO 17 2 It was dark now, and as the inter-urban car sped toward them, they failed to signal it for a stop, so it did not even slow up. There would be a two-hour wait for another car, so the men went back to the cabin, which now had a light in it. Finding the farmer, his wife, and daughter, they introduced themselves and soon explained their mission. Elder Burden reports that as the telegram from Mrs. White and the letters that followed were read to the farmer, he suddenly exclaimed, "Praise the Lord!"--The Story of Our Health Message, 355. 6BIO 17 3 He had been praying that the Lord would send someone to buy his place. It had been sold a few days before and now he was ready to make available $2,400 for the Loma Linda enterprise. The next day Elder Burden phoned the representative of the Loma Linda Association that he was ready to do business. The $1,000 was paid, and work was begun on a contract. This was finished the following Monday. Four thousand dollars more had to be on hand by June 15 to make up the first payment of $5,000 or the deposit would be lost. 6BIO 17 4 Now all awaited the return of the California workers from the General Conference. Ellen White was detained in Washington for a week until W. C. White finished special General Conference Committee work. Travel plans called for them to reach Redlands at 10:00 a.m. on Monday, June 12. Local and union conference workers would come out from Los Angeles and meet them at Loma Linda. A great deal depended on this meeting. Would approving action be taken, or would Elder Burden lose the borrowed $1,000 given to bind the contract? Ellen White Inspects Loma Linda 6BIO 18 1 Elder Burden, his wife, and fellow workers were inspecting the grounds and the buildings as the express wagon from Redlands drove up carrying Ellen White, W. C. White and his wife, and others. Sister White's gaze was fixed on the main building. 6BIO 18 2 "Willie, I have been here before," she said as she stepped down from the wagon. 6BIO 18 3 "No, Mother," he replied, "you have never been here." 6BIO 18 4 "Then this is the very place the Lord has shown me," she said, "for it is all familiar." 6BIO 18 5 Ellen White turned to one of the ministers and declared, "We must have this place. We should reason from cause to effect. The Lord has not given us this property for any common purpose." 6BIO 18 6 As they looked over grounds and buildings, she said again and again, "This is the very place the Lord has shown me." 6BIO 18 7 How closely her observations were noted! Following Elder Burden into the recreation building, she commented: 6BIO 18 8 This building will be of great value to us. A school will be established here. Redlands will become a center as also will Loma Linda. Battle Creek is going down. God will reestablish His medical work at this place.--W. L. Johns and R. H. Utt, eds., The Vision Bold, 179. 6BIO 18 9 It was past noon, and the representatives of the Loma Linda Association invited the entire party into the dining room to partake of a sumptuous vegetarian dinner. Then the manager opened a door and ushered the group into the parlor. All were waiting eagerly to hear from Ellen White; she did not disappoint them. She spoke on the work of the true medical missionary. Burden reports: 6BIO 18 10 I think I never heard her paint in such glowing terms the work of the true medical missionary.... The place and surroundings and theme seemed to blend in such a way as to inspire her with the wonderful work that could be accomplished in those lines if men would follow the plans and methods of the great medical Missionary in their labors to serve a perishing world.--DF 8, J. A. Burden, "The Location and Development of Loma Linda," p. 110. 6BIO 19 1 The manager of the Loma Linda Association stayed by Burden's side. Tears flowed down his cheeks; as Ellen White finished, he turned to Burden and said: "I would give the world to be with you people in a work such as this. It was what we had in mind, but we did not know how to carry it out. I am glad you people are obtaining this property, as I know our plans will now be realized." Burden invited him to stay and help carry forward the work. "Impossible!" he replied. "Only Christians of the highest ideals could carry out such a work."-- Ibid. 6BIO 19 2 In spite of the evidences of God's leading, both in circumstances and in Ellen White's counsel, the group facing such a stupendous project was unready to come to any decision. The financial problems loomed too large. 6BIO 19 3 So before taking any steps it was felt that the matter should be placed before the Los Angeles Carr Street church, the largest in the conference. The meeting was called for ten o'clock the next day, June 12. 6BIO 19 4 While most of the group returned to Los Angeles on the evening train, Ellen White and her party and the conference committee remained to inspect the property more thoroughly. Burden reports that "Sister White's interest was so intense that she had not only inspected the rooms in the main building and cottages, but visited the kitchen, dining room, and storerooms."-- Ibid., 111. 6BIO 19 5 She was thrilled to see the canned fruit and supplies and was deeply impressed with the quality of the furniture, linens, rugs, and silverware. 6BIO 19 6 She did not meet with the conference committee that evening, but there it was argued that if a hundred businessmen and physicians, with all their resources, had failed in their Loma Linda project, what should lead the church group to think they could succeed? Thus with four days remaining until June 15, when the first payment was due, the committee adjourned to await the meeting called in Los Angeles the next day. 6BIO 19 7 By 10:00 A.M. Monday the church on Carr Street was crowded. Sister White reviewed what had been revealed to her of the medical missionary work that should be carried forward in southern California. She told the audience that Loma Linda recalled to her mind visions of properties that ought to be secured for sanitarium work. The church members voted in favor of securing the property for a sanitarium. The First $5,000 Payment 6BIO 20 1 However, the officers of the Southern California Conference felt that more than one church should be heard from before the conference could be brought into it. June 20 was set for a delegated meeting of the conference as a time for the decision. In the meantime, June 15 would come with its payment of $4,000 due. It took considerable faith and courage just then to meet the payment to complete the first installment on the $40,000. The farmer down the coast had provided $2,400. Brother Burden talked with a sister, Belle Baker. She could see no reason to hesitate and said she would put up $1,000. "You may lose it," Burden suggested. "I'll risk it," she replied.--Ibid., 356. 6BIO 20 2 Then Burden conferred with his friend, R. S. Owen. "I don't have the money," Owen declared, "but I'll mortgage my house for it." He was able to get an unsecured loan for the needed amount, and the June payment was made on schedule. 6BIO 20 3 Five days later, on June 20, the constituency of the Southern California Conference met. They were faced with the matter of whether Loma Linda should be purchased, and if so, whether it would be operated "by private corporation or by the conference assuming the financial responsibility of the enterprise" (Pacific Union Recorder, July 13, 1905.) Ellen White was on hand for the meeting. She spoke for more than an hour on the work that should be done in southern California and urged the securing of the Loma Linda property, as it fully met the descriptions of the properties shown to her in vision that should be in the church's possession. She declared, "This is the very property that we ought to have."-- Ibid. 6BIO 20 4 Still the leading officers of the Southern California Conference hesitated. How, with the heavy debt on the conference, could they become further involved in securing properties and starting sanitariums? Conference officers cautioned the delegates to move guardedly. 6BIO 20 5 Then Elder G. A. Irwin, the newly elected General Conference vice-president, rose to speak. He was on a mission to California, and while passing through Los Angeles had been urged to visit Loma Linda. He had just that morning come from there; he now spoke in favor of securing that institution. He rehearsed a number of incidents in which, when Sister White's counsel was followed and workers and church members responded to the guiding messages, God signally blessed and success came to the work. 6BIO 21 1 Irwin spoke particularly of the Avondale school in Australia from where he had just returned after a four-year term of service. While leading workers had foreseen only failure, Ellen White had urged that the property be bought and schoolwork begun. Elder Irwin pointed out that that college was now one of the most successful training schools in the denomination and was free of debt. 6BIO 21 2 The audience listened attentively as Elder Irwin spoke with measured words: 6BIO 21 3 Although the conference is heavily in debt, I believe it to be to the glory of God that the conference should assume this responsibility.-- Ibid. 6BIO 21 4 Elder Irwin's speech, exuding confidence in the Spirit of Prophecy counsels and urging action, turned the tide. The constituency voted unanimously in favor of securing the Loma Linda property and opening a third sanitarium in southern California. Cash and pledges totaling $1,100 were offered in support of the action. The enthusiastic response of a new church member, the daughter of Gen. Harrison Gray Otis, founder of the Los Angeles Times, who promised to give $10,000 if and when she could get the money released from another commitment, gave encouraging support. ------------------------Chapter 2--Meeting the Payments on Loma Linda 6BIO 22 1 Although official action had been taken by the constituency of the Southern California Conference to buy Loma Linda and operate a sanitarium, officers of the conference saw little light in following through. Of the attitude of the conference president, Ellen White wrote to Elder Burden on June 25, 1905: 6BIO 22 2 I hope that Brother--will move understandingly in reference to the sanitariums already in operation [Paradise Valley and Glendale] and also in regard to the new sanitarium [Loma Linda].... 6BIO 22 3 Do not be discouraged if in any wise there is some cutting across of your plans, and if you are somewhat hindered. But I hope that we shall never again have to meet the hindrance that we have met in the past because of the way in which things have been conducted in some lines in southern California. 6BIO 22 4 I have seen the hold-back principles followed, and I have seen the displeasure of the Lord because of this. If the same spirit is manifested, I shall not consent to keep silent as I have done.--Letter 161, 1905. 6BIO 22 5 But as the days came and went, there was the nagging question: Where would the $5,000 come from for the July 26 payment? Ellen White, in fulfillment of her promise, was endeavoring to raise money. But there were no immediate responses. One course seemed to offer the promise of relief--selling some of the land. It was proposed that thirty-eight acres could be retained for the 6BIO 22 6 sanitarium. The other thirty-eight could be sold in building lots. Some figured a large portion of the original investment of $40,000 could be raised in this way. Learning of this, Ellen White wrote to Burden on July 5: 6BIO 23 1 I learned that ------ has proposed to sell some of the land to help pay the standing debt. Tell me how the matter is now. Can you obtain a loan of money to raise the rest of the $5,000 [due July 26]? ... We must be sure and have every payment made in time.... 6BIO 23 2 I just thought to write you a few lines to assure you that not one foot of that land is to be sold to raise money. We will hire money at the bank rather than this shall be done.--Letter 161a, 1905. 6BIO 23 3 A week later Elder Burden, still manager of Glendale Sanitarium, wrote Sister White advising her that he had hoped to secure the needed money for the July 26 payment from a certain brother, but through unfortunate family circumstances the promise of this was being withdrawn. What is more, a Brother Parker, who had $4,000 invested in some other phase of the work (most likely Glendale Sanitarium), was calling for his money. 6BIO 23 4 "It only shows," wrote Burden, "that the enemy is determined to hedge up the way if possible. I do not know where to look now with assurance for the money on time. Our committee will have a meeting tomorrow."--J. A. Burden to EGW, July 12, 1905. 6BIO 23 5 Four days later Burden wrote, "Thus far we have nothing in sight or rather very little for the next payment." And he continued, "There is an undercurrent at work which is seeking to turn money aside which we ought to have, and had really been promised to us."--J. A. Burden to EGW, July 16, 1905. 6BIO 23 6 Finally in desperation he sought permission of the neighboring conference to the north to make some contacts there that might yield financial help, but he was informed that the securing of the Loma Linda property had been contrary to the advice of the Pacific Union Conference committee. No door was open in the north. 6BIO 23 7 As July 26 neared, Burden must have thought of a letter from Sister White written July 10: 6BIO 23 8 I want you to keep me posted about the money coming in with which to make the payments on the Loma Linda property. I am writing to different ones, asking them to help us at this time, and I think that we shall obtain means to make every payment.--Letter 197, 1905 (The Story of Our Health Message, 358, 359). 6BIO 24 1 Finally Wednesday, the fateful day, dawned with still no money in sight. If the payment was not available by 2:00 P.M. the property and the initial $5,000 payment would be lost. Would deliverance come, or would the enemy succeed in bringing defeat? A meeting of the conference committee had been called for that morning in Los Angeles at their new office on the second floor of 257 South Hill Street (Pacific Union Recorder, June 22, 1905). A heavy cloud of perplexity hung over the assembly. Some felt the circumstances justified the misgivings they had entertained from the start. Others, Elder Burden recounted, "remembered the clear words that had come through the Testimonies, and refused to concede there should be failure" (The Story of Our Health Message, 358). As they reached out for deliverance, someone suggested that the morning mail had not yet come and perhaps relief would come from that source. 6BIO 24 2 We turn to Elder Burden for the heartwarming story: "Soon after this the postman was heard coming up the stairs. He opened the door and delivered the mail. Among the letters was one bearing the postmark Atlantic City, New Jersey. 6BIO 24 3 "The letter was opened, and it was found to contain a draft for $5,000, just the amount needed for the payment. 6BIO 24 4 "Needless to say, the feelings of those who had been critical were quickly changed. Eyes filled with tears, and one who had been especially critical was the first to break the silence. With trembling voice, he said, 'It seems that the Lord is in this matter.' 'Surely He is,' was the reply, 'and He will carry it through to victory.' The influence that filled the room that day hushed the spirit of criticism. It was as solemn as the judgment day."-- Ibid. 6BIO 24 5 Among those to whom Sister White had written appealing for funds was a woman in Atlantic City, and Elder Burden points out: 6BIO 24 6 "The Lord had put it into her heart to respond and to mail the letter just at the time when our faith had been tested almost to the limit, that it might be revived and strengthened. 6BIO 25 1 "Soon we were at the bank window to pay in the $5,000. As the receipt was taken from the counter, a voice seemed to say to us, 'See how nearly you missed that payment. How are you going to meet the next one, within a month?' In heart we answered, 'It will surely come, even though we do not now know the source.' We thanked God and took new courage in believing that the Lord was going before us."--Ibid., 359. 6BIO 25 2 The Southern California Conference camp meeting was scheduled for August 11 to 21 in Los Angeles, where Evangelist W. W. Simpson's tent meetings were about to close. The big tent would be moved to Boyle Heights--an area that would become well known to Seventh-day Adventists a decade later, for the White Memorial Hospital was to be established there. The tent would be pitched on Mott Street, between First and Second (Pacific Union Recorder, July 27, 1905). The conference president announced that among those present would be "Sister White, Elders M. C. Wilcox, G. A. Irwin, J. O. Corliss, W. C. White, and G. W. Rine." 6BIO 25 3 Ellen White was sure to meet this appointment, for with the markedly cool attitude of the president toward the Loma Linda project, the future of the institution still rested in the balance. She regarded the conference president "an excellent man," but one who had "not had experience in dealing with minds" (Letter 237, 1905). 6BIO 25 4 The annual conference constituency meeting would be held in connection with the camp meeting, which made it a particularly crucial session. Writing of the experience a month later, W. C. White declared: 6BIO 25 5 We all saw that very much was at stake, and that much depended on how the sanitarium work was presented to our people at this meeting. We knew that there was sufficient means among our people in southern California to carry forward all the institutional work in that conference, but if they chose to keep it in the banks, to invest it in real estate, or to tie it up in farms, if they feared to trust it in our institutional work, then we should have great difficulty in securing funds. 6BIO 25 6 He continued: We knew there was a hard battle to fight at the Los Angeles camp meeting, a battle against indifference, distrust, fear, and selfishness, and we tried to make a thorough preparation.--28 WCW, p. 447. 6BIO 26 1 Indeed, it was a thorough preparation that was made by Ellen White and her associates. It was planned that a series of lessons based on the Bible and the Spirit of Prophecy would be given, one each day during the camp meeting. The people must be made to see the importance of sanitarium work, and that in southern California special responsibilities rested on the Advent believers. To carry this through, some of the most telling Ellen G. White letters, together with related materials, were printed in tract form for distribution to every family. This accounts for the twenty-four-page Special Testimonies, Series B, No. 3, titled "Letters to Sanitarium Workers in Southern California." But instead of day-by-day studies, the presentations were crowded, because of a delay in printing the materials, into one three-hour meeting well along in the conference. 6BIO 26 2 From day to day meetings of the conference business session were held. Ellen White seldom attended business meetings (as she wrote to her old friend Lucinda Hall, she thought that she was "old enough to be excused from such burdens [Letter 237, 1905]), but in this case she felt she should. Of this she said: 6BIO 26 3 In some of the business meetings, I sat on the platform, that I might have an understanding of the questions that came up for consideration by the conference. I feared lest some action might be taken that would in the future bring about confusion.--Letter 263, 1905. 6BIO 26 4 She wanted to sit where she "could hear the motions read" (Letter 237, 1905). At one point a resolution was introduced to "change the constitution in such a way that every church member might become a delegate to the conference meetings" (Letter 263, 1905). 6BIO 26 5 She reports on that meeting: When I saw that there was a likelihood of the motion being passed, I said, "Read that motion again, if you please." It was read. Then I said, "Such a motion as that was made years ago, and the matter was distinctly opened before me."--Letter 237, 1905. 6BIO 27 1 She advised the congregation: Such a move should not be made hastily. The delegates to our conferences should be chosen men of wisdom and capability, men whom the Lord may use to prevent rash movements. God has men of appointment, whom He has fitted to judge righteously.--Letter 263, 1905. 6BIO 27 2 Then, referring to light given in early years, she continued: It will be impossible for me to relate here all the instruction that was then given me, but I will say that the motion has never carried at any time, because it is not in harmony with the mind of the Lord.--Letter 237, 1905. 6BIO 27 3 "The resolution," she wrote, "was finally laid on the table."--Letter 251, 1905. 6BIO 27 4 She spoke six times in the large tent, at times to a packed tent of 2,000. And while some speakers found it difficult to make themselves heard by so large a crowd, the Lord gave her "strength to speak so that all could hear" (Letter 241a, 1905). "The Lord greatly sustained me in my work at the camp meeting," she wrote.--Letter 251, 1905. 6BIO 27 5 At the close of the three-hour meeting when the Loma Linda project was presented, the people began to testify to their confidence in the work, and to tell of the money they had in the bank, which they would lend to the enterprise. Others promised to sell property and to invest the proceeds in sanitarium enterprises. By one o'clock the blackboard showed the responses: Gifts subscribed on June 20 $1,100 Gifts subscribed today $1,000 Money offered at moderate interest $14,000 Property consecrated to be sold and the proceeds invested in sanitarium work $16,350 —28 WCW, p. 449. 6BIO 27 6 The tide was turned in overwhelming favor of the sanitarium enterprises. Loma Linda would have full support. 6BIO 27 7 This led the astonished conference president to comment in his report in the Pacific Union Recorder: 6BIO 28 1 This liberality on the part of a willing membership, few of whom are well off in this world's goods, ought to stimulate confidence in our own conference and perhaps inspire other conferences to raise funds to liquidate all indebtedness.--September 14, 1905. 6BIO 28 2 The August 26 payment of $5,000 was made on time, and a few days later the December 31 payment was also made. In fact, instead of taking three years to pay the second $20,000 of the purchase price, as allowed in the contract, it was taken care of within six months. 6BIO 28 3 Reports J. A. Burden, who was so close to the enterprise: The counsel of the Spirit of Prophecy had been confirmed. As we moved forward in faith, the Lord opened the way before us, and the money came from unexpected sources.--The Story of Our Health Message, 361. 6BIO 28 4 A detailed account of God's continued providence in connection with Loma Linda cannot be included here. Fuller accounts are to be found in such works as The Story of Our Health Message, The Vision Bold, volume 3 of Origin and History of Seventh-day Adventists, and the Seventh-day Adventist Encyclopedia. 6BIO 28 5 Ellen White went to Loma Linda following the Los Angeles camp meeting; there she spent two weeks resting and writing. She was delighted with developments, noting particularly the canning of 7,000 quarts of fruit by a Brother Hansen, including apricots, plums, prunes, and other fruit, and a large amount of jelly. 6BIO 28 6 While there she counted 109 Russian towels. She noted also the smaller linen towels, which she did not take time to count. She was "more and more pleased" with the place as she continued her inspection: feather pillows, excellent cotton mattresses, two hair mattresses, good Brussels carpets, thirty-five cotton and woolen blankets besides what was on the beds, about a dozen sofa cushions, washbowls of the most beautiful sort, and fine iron bedsteads (Letter 353, 1905). 6BIO 28 7 Before returning home she spent a week at the Paradise Valley Sanitarium. Here she was met by the Sanitarium automobile. "I enjoy very much riding in the automobile," she reported.--Letter 263, 1905. She was pleased at developments there. 6BIO 29 1 By the first of October Elder and Mrs. Burden were residing at Loma Linda, and within days patients were coming. But pressed hard to meet the needs of an opening institution, the staff found it necessary to postpone the dedication. Dedication of Loma Linda Sanitarium 6BIO 29 2 The dedication of Loma Linda was something Ellen White could not miss. Invited to give the dedicatory address, she made a trip south to meet the appointment and to attend, a week later, the dedication of the Paradise Valley Sanitarium. She, with her son W. C. White, Sara McEnterfer, her niece May Walling, and Clarence Crisler, reached Loma Linda on Friday afternoon April 13. 6BIO 29 3 She was glad to arrive a few hours before the Sabbath began. She sometimes traveled on the Sabbath and sometimes arrived at her destination after the Sabbath had begun, but she said, "It is very painful to me to be arriving on the Sabbath."--Manuscript 123, 1906. 6BIO 29 4 By the time the sun was setting over the orange groves, casting light on the snowcapped peaks beyond, Ellen White was comfortably settled in the "nine-room cottage," one of several on the eastern end of the Sanitarium grounds. She found the surroundings beautiful--the air filled with the fragrance of orange blossoms, the lawns green and flower gardens colorful, and the glow on Mount San Gorgonio a rich pink from the last light of the sun. 6BIO 29 5 Sabbath morning in the Sanitarium parlor Ellen White gave a sermon on Second Peter. Sunday morning was spent looking over the property as guests came in from all over southern California for the dedication that afternoon. About 500 gathered in the chairs set up on the lawn under the pepper trees. Among the guests were "several physicians and other leading men from the surrounding cities." The speakers' platform was an improvised structure about three feet off the ground and covered overhead and in back by a striped canvas. 6BIO 29 6 Ellen White made her way to the platform for her talk and took her seat beside Elder Haskell (Manuscript 123, 1906; see photo). When her turn came to speak, she stood, according to one of the few pictures of Ellen White in action, just to the left of the small table in the center of the platform. Part of the time she placed her right hand on the table, while she gestured with her left. 6BIO 30 1 Her long, dark dress came within two or three inches of the platform floor. Her jacket, or the top part of the suit, was also long, coming well below her waist, but the buttons reached only to her waist. Her plain white collar was fastened with a simple brooch, and she was hatless, though several in the congregation and on the platform wore hats. 6BIO 30 2 She was beginning to show her age, with a slight bulging at the waist. Her illnesses, along with her difficulties with her heart and hip, kept her from getting the exercise that she needed, so it is only natural that at her age she had become somewhat rotund. 6BIO 30 3 In her talk she reviewed the providences of God in the purchase of Loma Linda, delineated the purposes of establishing sanitariums, and stressed the values of its then rural location in the treatment of the sick (The Review and Herald, June 21, 1906). 6BIO 30 4 She would keep in close touch with Loma Linda, both by correspondence and by visits when these could be arranged. She urged that in its educational features nurses and physicians should be trained there. The training of physicians at Loma Linda was a phase of the work with which she would be involved in 1909 and 1910. The Food Factory 6BIO 30 5 The production of healthful foods would soon become a part of the Loma Linda program, in addition to canning fruit. Early in 1906 the manager, J. A. Burden, who was acquainted with food production at the St. Helena Sanitarium food factory, began to plan for such a work at Loma Linda. The logical place for such a factory as he saw it, was behind the main Sanitarium building, some 100 or 150 yards to the east. It would be a good-sized plant and produce foods the sale of which, he hoped, would provide profits that would reduce the indebtedness of the institution. 6BIO 30 6 While in northern California, Ellen White received visions relating to the food business and the location of the factory. On May 6 she wrote a ten-page letter to Burden, putting matters in proper perspective: 6BIO 30 7 I must write you words of counsel. I am instructed to say, Move guardedly, and be careful not to take upon yourself too many responsibilities. Your mind is to be left as free as possible from matters of secondary importance. 6BIO 31 1 The Lord has instructed me that it would be a mistake for us to plan for the production of large quantities of health foods at Loma Linda, to be distributed through commercial channels. Loma Linda is a place that has been especially ordained of God to make a good impression upon the minds of many who have not had the light of present truth. Every phase of the work in this place, every movement made, should be so fully in harmony with the sacred character of present truth as to create a deep spiritual impression. 6BIO 31 2 Everything connected with the institution at Loma Linda should, so far as possible, be unmingled with commercialism. Nothing should be allowed to come in that would in any wise lessen the favorable impression you are striving to make. If we manifest a genuine faith in eternal realities, this will have a far-reaching effect on the minds of others. We must allow nothing to hinder our efforts for the saving of souls. God requires us to leave impressions that will help awaken unbelievers to a realization of their duty. Let us use voice and pen in helping those who need clear discernment. 6BIO 31 3 Many are now inquiring, "What shall I do to inherit eternal life?" We cannot answer this question satisfactorily by connecting with our sanitariums the production of health foods for commercial gain. By our example we are to leave upon the minds of our patients the impression that we are sustained and guided by the grace of God, and that we are keeping constantly in view the glory of God. 6BIO 31 4 Then she wrote of the interesting way the matter was opened to her in the visions of the night: 6BIO 31 5 I was shown a large building where many foods were made. There were also some smaller buildings near the bakery. As I stood by, I heard loud voices in dispute over the work that was being done. There was a lack of harmony among the workers, and confusion had come in.--Letter 140, 1906. 6BIO 31 6 She then saw Elder Burden's distress, and his attempts to reason with the disputers to bring them into harmony. She saw patients, somewhat hidden by the shrubbery, who overheard these disputes, and who were "expressing words of regret that a food factory should be established on these beautiful grounds," so near the Sanitarium. "Then One appeared on the scene, and said, 'All this has been caused to pass before you as an object lesson, that you might see the result of carrying out certain plans.'"-- Ibid. 6BIO 32 1 Ellen White then writes of how a contrasting view was given to her: 6BIO 32 2 And then, lo, the whole scene changed. The bakery building was not where we had planned it, but at a distance from the Sanitarium buildings, on the road toward the railroad. It was a humble building, and a small work was carried on there. The commercial idea was lost sight of, and, in its stead, a strong spiritual influence pervaded the place. A suitable helper was given Brother Hansen at such times as he required help. The management of this small bakery did not bring a heavy responsibility upon Brother and Sister Burden. The patients were favorably impressed by what they saw. 6BIO 32 3 She pointed out further: We shall have a work to do at Loma Linda in supplying health foods, in a limited way, to the surrounding cities; but it has been presented to me that in the establishment of a large food factory, you would be disappointed in your expectations. The influences connected with its management would not make a favorable impression upon the people.-- Ibid. 6BIO 32 4 With this counsel before him, it did not take long for Elder Burden and his associates to decide where to locate the bakery--on the road near the railway. ------------------------Chapter 3--Meeting Crises in Colorado 6BIO 33 1 During the closing months of 1905 Ellen White was at Elmshaven and pressed hard with writing. On two occasions testimonies were sent that reached their destinations on just the right day to bring victory to God's cause. Both the matter of the proposed sale of Boulder (Colorado) Sanitarium, and the proposition of separating the several language groups of believers in North America into national conferences had been introduced at the General Conference session in Washington, D.C., in May. The Boulder, Colorado, Sanitarium 6BIO 33 2 Boulder Sanitarium was established in 1895 by Adventists. The plant consisted of a five-story main building of brick, two fourteen-room cottages, a barn, powerhouse, bakery, and laundry building (Record of Progress and An Earnest Appeal In Behalf of the Boulder-Colorado Sanitarium, 3). Money for construction had been borrowed from the General Conference Association. The plant, which was not to cost more than $30,000, when completed cost $75,000. The General Conference money came from funds invested in the cause by Adventists at low interest rates (28 WCW, p. 451). 6BIO 33 3 It was expected that the organization making the investment in the Sanitarium would control it, and that the earnings of the institution would not only meet running expenses, but in time repay the capital investment. 6BIO 33 4 Three factors militated against this: (1) poor management both at Boulder and Battle Creek; (2) the John Kellogg-inspired philosophy that it was wrong for conferences to own and control sanitariums and wrong for ministers to direct the work of physicians and nurses; and (3) the idea that inasmuch as Seventh-day Adventist sanitariums were philanthropic institutions, a sanitarium would do well if it paid running expenses without an interest obligation, let alone retire its indebtedness (Ibid., 452). 6BIO 34 1 In the spirit of the last two of these propositions, Boulder Sanitarium was transferred to the supervision of the Kellogg-controlled International Medical Missionary Association. The General Conference was given a note for $45,000 in return for its investment of $75,000. Officials of the Colorado Conference were dropped from the board. For years the institution struggled financially, but in 1904, under F. M. Wilcox's management, it was able for the first time to pay one year's interest and, a year later, $4,000 on the note. 6BIO 34 2 These were the circumstances when at the General Conference of 1905 in Washington, D.C., Dr. O. G. Place, who several years earlier had been a physician at Boulder Sanitarium, came forward with the proposition that he purchase the institution. He offered $50,000. Some time before, Dr. Place had purchased a hotel within a half mile of the Sanitarium and had opened a competing institution, one with less discipline, lower standards, and higher employee remuneration. One deficiency was that in this institution the patients and guests were served meat. 6BIO 34 3 During the months preceding the General Conference session, Dr. Place had succeeded in making friends of the members of the Colorado Conference committee who had been left off the Boulder Sanitarium board. Taking all factors into consideration, he expected to be able to work out a deal while in Washington. 6BIO 34 4 Ellen White, learning of the plans, went before the General Conference on Monday, May 29, with a vigorous protest against selling Boulder Sanitarium. Her message was based not only on the disclosure of the propositions made but on a vision given to her while there in Washington (Letter 163, 1905). "Recently," she said, "the question has been raised, What shall we do with the Colorado Sanitarium?"--Record of Progress and An Earnest Appeal In Behalf of the Boulder-Colorado Sanitarium, 39. She then discussed the situation: 6BIO 34 5 The light given me has been that the plans followed in the building up of this institution were not altogether in accordance with the mind and will of God. Too much money was invested in the building.-- Ibid. 6BIO 35 1 She pointed out that the solution in this case, as in other cases of a similar character, was not in selling and getting out, but in making the institution a success in spite of the problems. More than money was at stake: 6BIO 35 2 After the investment has been made, the buildings erected, and our workers have gone in there, and wrestled and wrestled to make the work a success, and the Sanitarium has accomplished much good, shall we turn over the place to private parties? After the workers have wrestled all these years, shall those now connected with it give it up, and say they are beaten? We cannot have it so. No such representation of our work is to be made before the world.-- Ibid. 6BIO 35 3 Every employee was to stretch his energies to make it a success. She declared: 6BIO 35 4 God wants this institution to stand as an educating power in the medical missionary work, and He desires that those who have been struggling with all their might to make it a success shall not have labored in vain.... The light given me is that we should not rest until the Boulder Sanitarium is a decided success. What we need is to gird on the armor, and advance in unity.--Ibid., 39, 40. 6BIO 35 5 She was positive in her position: God wants us never to do such a thing as to part with the Boulder Sanitarium. This institution will yet do its work, and will do it well.--Ibid., 41. 6BIO 35 6 Then she pointed out that it was not in the order of God that another medical institution was started in Boulder. God had not sent a second sanitarium to Boulder. There were plenty of places a physician could go to establish another sanitarium. 6BIO 35 7 Those carrying the responsibilities at the Sanitarium knew nothing prior to the General Conference session of the proposition that the institution be sold. When they learned what was going on, and that the president of the conference was a party to it, they were shocked; relationships were really strained. 6BIO 36 1 Later Ellen White wrote more in regard to a second sanitarium in Boulder: 6BIO 36 2 The light which God has given me is that Dr. Place has not the glory of God in view in establishing a sanitarium in Boulder so near the one which is already located there.--Letter 198, 1906. 6BIO 36 3 And to the doctor she wrote on the same day: Dr. Place, you could not have properly considered the results upon others, or you would not have established a sanitarium where you are now located. Your management in this matter has not pleased the Lord. Your sanitarium cannot be carried on to the glory of God, situated as near as it is to the Boulder Sanitarium.... 6BIO 36 4 And why was our Boulder Sanitarium established? Was it not to teach health reform, and use rational methods in the treatment of disease? Dr. Place, if your institution gives indulgence to meat-eating and various other appetites, then is not its influence against the sanitarium already established, where the principles of health reform are upheld? 6BIO 36 5 I have had the situation opened to me, my brother, and the results for which a sanitarium should be conducted. The Boulder Sanitarium had, in the fear of God, taken the ground that our leading sanitariums have taken--to discard meat, tea, coffee, spirituous liquor, and the drug medications. Temperance principles had been taught in parlor lectures, and in other ways. Wholesome foods were served, and genuine health reform was taught. This institution should have had the right of way. But by the location of another sanitarium so nearby, the principles of which are in some respects quite different from those of the Boulder Sanitarium, difficulties will be presented which should not exist.--Letter 196, 1906. 6BIO 36 6 The matter of serving meat was one Ellen White mentioned in an appeal to the "Brethren and Sisters in the Colorado Conference," August 10, 1905: 6BIO 36 7 Abstinence from flesh meat will prove a great benefit to those who abstain. The diet question is a subject of vital importance. Those who do not conduct sanitariums in the right way lose their opportunity to help the very ones who need help the most. Our sanitariums are established for a special purpose, to teach people that we do not live to eat, but that we eat to live.--Manuscript 90, 1905 (Special Testimonies, Series B 5:28, 29). [The several E. G. White documents dealing with the boulder sanitarium situation were first assembled as parts of Manuscript 90, 1905, and later printed in Special Testimonies, Series B, No. 5.] 6BIO 37 1 The straight testimony of the messenger of the Lord precluded any precipitous action on the selling of the Sanitarium. Yet not all in Colorado were convinced that selling might not be a way out of the problem they faced. Proposal of a Sanitarium at Canon City 6BIO 37 2 Just then another factor was interjected--the proposition of establishing a new sanitarium in Colorado. This was to be in Canon City, 100 miles to the south of Boulder, in a rather sparsely settled area. The chief attraction was newly developed artesian wells with mineral water thought to be of curative value. 6BIO 37 3 The Denver papers of August 5 carried the story. A corporation was being formed to open a general tourist sanitarium. The incorporators were Pitt W. Wade, a young Seventh-day Adventist physician; A. G. Wade, his brother; and W. W. Hills, a physician who had labored for years as a minister in the Colorado Conference. 6BIO 37 4 The board of directors was announced as: Pitt W. Wade, W. W. Hills, C. J. Frederickson (the county treasurer), M. J. Evans (a banker), and the president of the Colorado Conference. Capital stock was set at $200,000, in shares of one dollar each. The objectives stated in the corporation charter were broad. First, on the list was "the founding of a general tourist sanitarium," but the category of potential interests embraced almost every type of activity from owning, controlling, and leasing of manufacturing plants, to mercantile concerns, printing establishments, and cattle raising. The promoters hoped to raise some $40,000 from Seventh-day Adventists. 6BIO 37 5 The announcing of these plans did two things: it brought discouragement to those trying to make the Boulder Sanitarium a success, and it led the messenger of the Lord to enter the picture. 6BIO 38 1 On August 10 she wrote to physicians and ministers in Colorado: I have a message for the brethren who contemplate establishing a sanitarium at Canon City. The Lord forbids, at this time, any movement that would tend to draw to other enterprises the sympathy and support that are needed just now by the Boulder Sanitarium. This is a critical time for that institution.--Record of Progress and An Earnest Appeal In Behalf of the Boulder-Colorado Sanitarium, 32. 6BIO 38 2 To those who would now solicit means from our people for the establishment of a sanitarium in Canon City, I am bidden to say, Stop where you are and consider the necessities that have been laid before you a [sanitarium on the school grounds in Takoma Park, a sanitarium to be built near Nashville, and assistance to the school at Huntsville]. These necessities demand attention. Do not draw means from our people to establish something that is not a positive necessity. Let not your zeal abate, but do those things that the Lord would have you do.--Ibid., 36. 6BIO 38 3 She urged that their ambitions should be focused on the institution already established, until it was free from debt. Boulder Sanitarium was to receive all the help that could be given to it (Ibid.). Delicate Issues at the Camp Meeting 6BIO 38 4 Camp meeting was to be held in Colorado at Denver, August 17-27. Elder G. A. Irwin, General Conference vice-president, was still on the West Coast awaiting the arrival of his wife from Australia, where she had labored with her husband prior to his appointment as General Conference vice-president. While he waited, he spent a number of days at Elmshaven. He was to attend the Colorado meeting as a General Conference representative and was fully aware of the confused and critical situation in that State. He asked Ellen White to let him have copies of what she had written from time to time about Boulder Sanitarium. He would take with him what he could, and other documents would be mailed to him in Denver. 6BIO 38 5 Ellen White was to leave August 10 for the Los Angeles camp meeting. Before leaving, she was up much of two nights writing and getting testimonies ready for Colorado. She and her staff assembled the materials, and the secretaries copied five key documents, which, after a careful final reading by Ellen White, were hastened by mail to Elder Irwin (28 WCW, p. 263). 6BIO 39 1 In her communication dated August 10 she dealt again very plainly with the proposition to the Sanitarium, and with the competitive institution in Boulder. She then took up the proposal of the Canon City Sanitarium. These Elder Irwin received by mail in Denver and used effectively. An Affirmative Response to Testimonies Carefully Presented 6BIO 39 2 After the difficult Denver meeting, Elder Irwin wrote telling how he had dreaded that meeting, for "there were so many conflicting interests to harmonize." But, he reported, "the testimonies...came just at the right time."--G. A. Irwin to WCW, August 28, 1905. He first took the conference president to one side, talked with him, and read him the testimonies. Irwin reported that the president listened very attentively and respectfully to the end, and that a very deep impression was made upon him. He had favored the transfer of Boulder Sanitarium to Dr. Place, and was, as noted, also in sympathy with the enterprise in Canon City. The message struck him hard, but he accepted the counsel (Ibid.). 6BIO 39 3 Elder Irwin then talked with Dr. Hills and he also acquiesced to the counsel, although it was clear that it was a heavy blow to him (Ibid.). 6BIO 39 4 Dr. Wade, who could not be at the camp meeting, learned of the testimonies and telegraphed that he felt in harmony with what the Lord had said. 6BIO 39 5 The messages from Ellen White were read to the conference committee and then to all the workers of the Colorado Conference. With the workers committed, Elder Irwin took the matter to the whole body of believers assembled, where a vote was taken. There was not a dissenting vote. 6BIO 39 6 The victory was gained. The conference committee issued a statement, referring first to the counsel given, which "met with a hearty general response on the part of our conference workers and conference delegates" (Ibid., 49). 6BIO 40 1 Then in penitent explanation the statement continued that while this instruction seemed to cut directly across plans that were believed to be right and that accorded with the best judgment of those concerned with them at the time, they felt that the only consistent position they could take was to acknowledge the mistaken judgment cheerfully and gladly, and yield their own plans to the instruction sent to them (Ibid.). 6BIO 40 2 The statement of the conference committee pointed out that in the reorganization of Boulder Sanitarium it was now "more than ever before a denominational institution" (Ibid., 50). Full support of the conference constituency was solicited. But Why Not Canon City? 6BIO 40 3 But it was not easy for the leading promoters of the Canon City Sanitarium to give up their enterprise. In late September Dr. Wade visited Ellen White at Elmshaven and laid the matter before her in as favorable light as he could. Adjustments had been made in the plans that would leave the conference president and non-SDA businessmen off the board, and limit the financial support to non-church members. As he sought her support, she told him if she had further light from the Lord on the matter she would send it to him. On Thursday night, September 28, a vision was given to her providing "further light." This formed the basis of three communications. The first, a letter to Dr. Wade, was written October 2: 6BIO 40 4 I have not written to you before, regarding the sanitarium enterprise with which you are connected; for I have received no light that would lead me to write anything contrary to that which was contained in the testimony read in Denver by Elder Irwin. But I am now prepared to speak positively. Last Thursday night [September 28] the matter was presented to me more fully. 6BIO 40 5 She told Dr. Wade that he was in need of "treatment from the Great Physician of soul and body." "You need a new spiritual life," she urged, and then added: 6BIO 40 6 Were a sanitarium established by you, circumstances would arise that would injure the experience of others who might be connected with the institution. The matter has been made plain to me, and I am authorized to say that the men who are united in the matter of erecting and controlling a sanitarium in Canon City are not qualified to do the best kind of work. Should they carry out their plans there would be disappointment and continual friction.--Letter 285, 1905. 6BIO 41 1 This was followed by a personal appeal for the cultivation of the heavenly graces. 6BIO 41 2 The same day she wrote an eight-page testimony addressed to "The Promoters of the Canon City Sanitarium." It opened with words right to the point: 6BIO 41 3 Last Thursday night, September 28, light was given me that the testimonies written out and sent to Elder Irwin to be read at the camp meeting in Denver were being made of no effect by some who are not pleased with the instruction that the Lord has given in regard to the undertaking of private sanitarium enterprises in Colorado. 6BIO 41 4 I saw that in the company formed for the management of the Canon City Sanitarium enterprise, it is not alone the unbelieving elements that are objectionable. Some of those connected with this movement, who profess to believe the truth, are not qualified to carry out their ambitious purposes. It is in mercy that the Lord, who knows the end from the beginning, sends His warning to these brethren, not for their discouragement, but that they may be kept from making mistakes which would lead them away from Him. 6BIO 41 5 Then she added words of gentle reproof to those who persisted in endeavoring to find a way to carry out their own plans in spite of counsel that they should not do so. She declared, stating a hermeneutic principle: 6BIO 41 6 In the testimonies sent to the Denver meeting, the Spirit of God dictated a message that should prevent the carrying out of plans which would result in disappointment....God does not at one time send a message of warning, and later another message, encouraging a movement against which He had previously given warning. His messages do not contradict one another.--Letter 287, 1905. Linking Up With Unbelievers 6BIO 42 1 One week later she wrote to Doctors Wade and Hills: The Lord has repeatedly instructed me to say to His people that they are not to bind up with the world in business partnerships of any kind, and especially in so important a matter as the establishment of a sanitarium. Believers and unbelievers, serving two masters, cannot properly be linked together in the Lord's work. "Can two walk together, except they be agreed?" God forbids His people to unite with unbelievers in the building up of His institutions. 6BIO 42 2 She laid out clearly the involvements: One of the dangers to be met if we should link up with unbelievers is that we cannot depend upon the opinions and judgment, regarding the sacred interests of the Lord's work, of men who, with the Bible open before them, are living in open transgression of the law of God. We cannot depend upon them, because the enemy of Christ influences their minds. 6BIO 42 3 They may be ever so favorable to our work now, but in the future there will come times of crisis, and then our people will be brought into a position of extreme trial, if they are bound up in any way with the worldlings. Our people may think that they can guard against these difficulties that would naturally arise in their union with worldlings, but in this they will be disappointed. 6BIO 42 4 In connection with any combination with outside parties, there will be disappointment. It behooves us to move very guardedly, for thereby we shall save ourselves much burden and trouble, for the light given me is that to link up with them and to lean upon them is folly and disappointment. 6BIO 42 5 "Wait," she counseled. "Wait until the Lord shall manifest Himself in a more distinct and striking manner than He has done." 6BIO 42 6 She reminded the two physicians: Our health institutions are of value in the Lord's estimation only when He is allowed to preside in their management. If His plans and devisings are regarded as inferior to plans of men, He looks upon these institutions as of no more value than the institutions established and conducted by worldlings.--Letter 283, 1905. 6BIO 43 1 The Canon City enterprise was reluctantly abandoned. Boulder Sanitarium survived. 6BIO 43 2 To place in permanent form before church members throughout Colorado the history and the testimonies concerning the Sanitarium matters, a pamphlet of eighty pages was published at Pacific Press in the late fall of 1905. It carried the title "Record of Progress and an Earnest Appeal in Behalf of the Boulder, Colorado, Sanitarium." The pamphlet was designated as Special Testimonies, Series B, No. 5. This made it a part of a growing series of special testimonies, issued to meet special or local situations. The next year, after some developments in the situation in Colorado, a second printing was made with added material bringing the presentation up-to-date. ------------------------Chapter 4--Independence or Unity? 6BIO 44 1 For the printing of literature for the various language groups in North America, arrangements were made in 1903 to establish at College View, Nebraska, the International Publishing Association. Prior to this the Review and Herald had handled this type of work, but the loss of the plant by fire in late 1902 brought about the necessity of a new arrangement. Equipment was installed at College View, in a plant of moderate size, and printing was done there in German, Danish-Norwegian, and Swedish. 6BIO 44 2 Differences in nationality of workers led to differences in opinions as to how the plant should be operated. A growing feeling had been expressed at the General Conference session in Washington in May, 1905, that it would be well if there could be a separation of the printing work for these three language groups. Also, some of the ministers in the field working for these several nationalities were advocating the organization of separate conferences for each of the three respective ethnic groups. 6BIO 44 3 Considerable study was given to the matter at the time of the session, but the published reports of the meeting are silent in regard to this. However, at this session, arrangements were made to organize a Foreign Department of the General Conference to care for the needs of the various language groups in North America. 6BIO 44 4 The annual meeting of the International Publishing Association was appointed to convene at College View, Nebraska, on September 5, 1905. In connection with this the newly formed Foreign Department of the General Conference was to hold a council. Those arranging for these meetings were well aware of the agitation in the churches of the various nationalities calling for separate local conference organizations. It was with considerable misgiving that the leading brethren prepared for the meetings to convene in College View in early September. Meeting the Appeal for Guiding Counsel 6BIO 45 1 Elder G. A. Irwin, vice-president of the General Conference, was to be present, and the president of the Central Union Conference, Elder E. T. Russell, was also to be there. These two church leaders requested Ellen White to send them any instruction she had relating to the questions that would come to the front at those meetings. She began to respond to this request before leaving for southern California on August 10. Search was made in the various sources of her existing writings in the Elmshaven office that would provide materials. A key item found was an address she had given at a council at Basel, Switzerland, on September 24, 1885. 6BIO 45 2 From a long chapter in Testimonies, volume 7, published in 1902, "God's Purpose in Our Publishing Houses," selection of material was made that would be of particular value in helping the workers in the College View plant see the very exalted nature of the work in which they were engaged. They were also reminded that the church's publishing houses were to be training schools for workers. The materials selected came from pages 140, 142-144, and 146-149. Another article appearing in volume 7 on pages 191-193 was selected for use. A third article was made up of materials selected from the Testimonies relating to the publishing work at home and abroad and containing excerpts from volumes 7 and 8. From her manuscripts a little item was chosen presenting her observation in Switzerland of men working together in a well-organized way. Thus Ellen White's staff worked getting ready for the September 5 deadline for the College View meetings. 6BIO 45 3 Soon after leaving Los Angeles and its camp meeting on August 20, Ellen White went to Loma Linda and wrote three testimonies to aid in dealing specifically with situations that would be met at College View. The first of these carried the dateline Loma Linda, August 24, 1905, and was addressed to "Our Brethren Connected With the Publishing Work at College View." She opened with a reference to her attending the council held the year before at College View in connection with the first annual meetings of the International Publishing Association. At that meeting her mind was deeply exercised, she said, "regarding the unity which should attend our work." This set the tone for her letter. [The several Ellen G. White statements regarding the publishing work in college view and separate conferences were drawn together as parts of Manuscript 94, 1905, and later published as Special Testimonies, Series B, No. 4 (see especially pp. 22-32, where quotations in this chapter can be found). See also Testimonies for the Church 9:186-198.] 6BIO 46 1 She asked: Why are many of us so weak and inefficient? It is because we look to self, studying our own temperament and wondering how we can make a place for ourselves, our individuality, and our peculiarities, in the place of studying Christ and His character. 6BIO 46 2 She declared: Brethren who could work together in harmony if they would learn of Christ, forgetting that they are Americans or Europeans, Germans or Frenchmen, Swedes, Danes, or Norwegians, seem to feel that if they should blend with those of other nationalities, something of that which is peculiar to their own country and nation would be lost, and something else would take its place. 6BIO 46 3 She urged: My brethren, let us put all of that aside. We have no right to keep our minds stayed on ourselves, our preferences, and our fancies. We are not to seek to maintain a peculiar identity of our own, a personality, an individuality, which will separate us from our fellow laborers. We have a character to maintain, but it is the character of Christ. 6BIO 46 4 The second communication written from Loma Linda on the same day, August 24, titled "The Publishing Work at College View, "was in more general terms. It opened with the words: 6BIO 46 5 I approve of the efforts that have been made to establish our German and Scandinavian publishing work at College View. I hope that plans will be devised for the encouragement and strengthening of this work. 6BIO 47 1 She came right to the subject in stating: Our German and Danish and Swedish brethren have no good reason for not being able to act in harmony in the publishing work. Those who believe the truth should remember that they are God's little children, under His training. Let them be thankful to God for His manifold mercies and be kind to one another. They have one God and one Saviour; and one Spirit--the Spirit of Christ--is to bring unity into their ranks. 6BIO 47 2 It is in this testimony that we find Ellen White's classic statement that has been used in several E. G. White compilations: 6BIO 47 3 Christ recognized no distinction of nationality or rank or creed. The scribes and Pharisees desired to make a local and a national benefit of all the gifts of heaven, and to exclude the rest of God's family in the world. But Christ came to break down every wall of partition. He came to show that His gift of mercy and love is as unconfined as the air, the light, or the showers of rain that refresh the earth. The Matter of Separate Conferences 6BIO 47 4 In her third communication to the workers at College View she addressed herself to the question introduced at the General Conference regarding German and Scandinavian conferences. This testimony, dated September 1, 1905, and written from Loma Linda, opened: 6BIO 47 5 Some of our ministers have written to me, asking if the work among the Germans and the Scandinavians should not be carried forward under separate organizations. This matter has been presented to me several times, and I have written upon the subject; but I do not know where to find all that I have written regarding the matter. When I was in College View [in 1904,] the Lord gave me a straight testimony to bear, and since that time the matter has been presented to me again. 6BIO 47 6 Then she tells of how the subject was presented to her: At one time I seemed to be in a council meeting where these matters were being considered. One of Authority stood in the midst of those assembled and opened before them principles that should be followed in the work of God. The instruction given was that should such separation take place, it would not tend to advance the interest of the work among the various nationalities. It would not lead to the highest spiritual development. Walls would be built up that would have to be removed in the near future. 6BIO 48 1 According to the light given me of God, separate organizations, instead of bringing about unity, will create discord. If our brethren will seek the Lord together in humility of mind, those who now think it necessary to organize separate German and Scandinavian conferences will see that the Lord desires them to work together as brethren. 6BIO 48 2 Were those who seek to disintegrate the work of God to carry out their purpose, some would magnify themselves to do a work that should not be done. Such an arrangement would greatly retard the cause of God. If we are to carry on the work most successfully the talents to be found among the English and Americans should be united with the talents of those of every other nationality. And each nationality should labor earnestly for every other nationality. There is but one Lord; one faith. Our efforts should be to answer Christ's prayer for His disciples, that they should be one. 6BIO 48 3 Bringing this phase of counsel to a close, she stated: I must write plainly regarding the building up of partition walls in the work of God. Such an action has been revealed to me as a fallacy of human invention. It is not the Lord's plan for His people to separate themselves into separate companies, because of differences in nationality and language. Did they do this, their ideas would become narrow, and their influence would be greatly lessened. God calls for a harmonious blending of a variety of talents. 6BIO 48 4 She closes her appeal with these words: Brethren, unify; draw close together, laying aside every human invention, and following closely in the footsteps of Jesus, your great example. 6BIO 49 1 At that time the United States mails were relatively uncluttered by a mass of second and third-class materials; postal schedules could be counted on with precision. Ellen White and her associates at Loma Linda had their eyes on the dates set for the meetings in College View and pulled these six or seven items together--those written earlier and the four written for the occasion--into a single package and got it off in the mail, addressed to Elder G. A. Irwin, so that it would reach him in College View just at the opening of the important meetings. The Meeting 6BIO 49 2 Considering the various factors and the temper of those involved, church leaders anticipated that the meetings could run into several days. They did not know what might develop regarding the separation of nationalities. But, reported Elder E. T. Russell after the meetings closed: "The business was carried forward with dispatch and in two days was worked out completely."--28 WCW, p. 471. 6BIO 49 3 The work that was begun on Tuesday, September 5, was finished by Wednesday evening, September 6. On Thursday the seventh, Elder G. A. Irwin wrote to the workers at Elmshaven: 6BIO 49 4 I am glad to tell you that the Lord has given the victory here just as signally as He did in Colorado. The communications from Sister White came in just the right time, and answered the most important questions before us. They made the matter so clear and plain that even the most extreme agitators of a separation were led to accept them.--G. A. Irwin to WCW, September 7, 1905. 6BIO 49 5 Irwin pointed out that Mrs. White's words penned at Loma Linda sounded the keynote: "I approve of the efforts that have been made to establish our German and Scandinavian publishing work in College View. I hope that plans will be devised for the encouragement and strengthening of this work." It seemed to be a text to work from. Commented Irwin: 6BIO 49 6 The Lord disapproved of the efforts to divide and scatter into separate organizations, but on the other hand, approved of the effort that had been made to unite the three nationalities together in the publishing work. So then all we felt that we had to do was to devise plans for the encouragement of the work. 6BIO 50 1 Then Elder Irwin, who for four years (1897 to 1901) had served as president of the General Conference, opened his heart in an expression of what he saw take place during the few days at Denver in late August and at College View in early September. He wrote: 6BIO 50 2 I want to say, Brother White, that ever since I have been connected with the message, I have never seen more marked manifestations of the workings of divine Providence than I have at the meetings at Denver and here. I came up to both of these meetings with a great deal of dread and many misgivings; but the Lord has worked them both out so easily and so satisfactorily that it gives me a great deal of courage in the Lord's work. 6BIO 50 3 Then he referred to his observation regarding the response of the people and their loyalty to the testimonies: 6BIO 50 4 I was very much pleased to see the loyalty with which the brethren here regarded the testimonies.-- Ibid. 6BIO 50 5 He told of one brother who was strong for the division of the groups into separate conferences, but after the testimonies were read he was the first man to get on his feet and acknowledge that he was wrong. "Now that the Lord had spoken, he felt to say, Amen." 6BIO 50 6 There had been some grumbling among the personnel in the publishing house during the meeting. Some who strongly favored a division suggested that possibly the wording of the messages as read to them from Sister White did not actually come from her pen but may have been written by someone else, perhaps by Elder Irwin, to help carry the day at College View. This was a line of criticism that would run into 1906 and accelerate. It was suggested, particularly in Battle Creek, that possibly some of the messages sent out as coming from Sister White actually were written by others. 6BIO 50 7 Nonetheless, it was a clear-cut victory for the truth at College View, the second occasion within a few days' time in which messages sent through the mail from California arrived at just the hour they were needed, met the situation squarely, and were heartily responded to by the workers and rank and file of the people. 6BIO 51 1 Those present at the councils in College View in 1905 requested copies of the E. G. White testimonies that had turned the tide and had seemingly settled the question both of a unified work in the publishing house and of whether there should be separate conferences representing the language groups. There were also many out in the field who had been agitating the matter of separate conferences, and it was felt that they should have copies of these testimonies. 6BIO 51 2 So plans were laid for the immediate publication of the entire group of materials in a thirty-two-page pamphlet. This was identified as Special Testimonies, Series B, No. 4, and carried the title of "Testimonies for the Church Regarding the Spirit of Unity That Should Be Maintained in the International Publishing Association and Among Laborers of All Nationalities in the Lord's Harvest Field." It was printed at Pacific Press as soon as arrangements could be made and was the second pamphlet of the four printed in 1905 as part of the nearly a score of pamphlets designated as Special Testimonies, Series B. Much of it was later reprinted in Testimonies, volume 9. Concern for the Vegetarian Restaurants 6BIO 51 3 Ellen White's trip to southern California to attend the Los Angeles camp meeting and to visit the sanitariums at Loma Linda, Paradise Valley, and Glendale took her away from home from August 10 to September 21. 6BIO 51 4 For a year or more she had been concerned regarding the restaurants Seventh-day Adventists were operating, a line of work she had strongly supported. On several occasions she visited the vegetarian restaurant in Los Angeles and had been led to ponder: 6BIO 51 5 It is not the large number of meals served that brings glory to God. What does this avail if not one soul has been converted, to gladden the hearts of the workers? 6BIO 51 6 She declared: There is danger, in the establishment of restaurants, of losing sight of the work that most needs to be done. There is danger of the workers' losing sight of the work of soul saving as they carry forward the business part of the enterprise. There is danger that the business part of the work will be allowed to crowd out the spiritual part. 6BIO 52 1 Some good is being done by the restaurant work. Men and women are being educated to dispense with meat and other injurious articles of diet. But who are being fed with the bread of life? Is the purpose of God being fulfilled if in this work there are no conversions? It is time that we called a halt, lest we spend our energies in the establishment of a work that does little to make ready a people for the coming of the Lord. 6BIO 52 2 The only object in the establishment of restaurants was to remove prejudice from the minds of men and women, and win them to the truth.--Manuscript 84, 1903 (Medical Ministry, 306, 307). 6BIO 52 3 Now in September, 1905, just after her return from southern California, she participated in a convention of health food workers held at St. Helena Sanitarium. She spoke to them on Sabbath, and on Sunday addressed them on the subject of restaurant work (Manuscript 150, 1905). She spoke of her visit to the vegetarian restaurant in Los Angeles and told of her distress on observing that little was done to make the work a means of evangelistic outreach (Manuscript 96, 1905; Manuscript 27, 1906). Reporting on her Sunday meeting, she wrote: 6BIO 52 4 I told them that there must be a thorough reformation in the health food business. It is not to be regarded so much as a commercial enterprise. At present but little is seen as the result of this work to lead us to recommend the establishment of more places to be conducted as our restaurants have been in the past. But few have been converted by this work in Los Angeles and in San Francisco. Many of the workers have lost the science of soul saving.--Letter 271, 1905. 6BIO 52 5 Shortly after this convention, in writing to the president of the Southern California Conference she asked, "What is being accomplished in our large restaurants to teach men and women the way of the Lord?"--Letter 279, 1905. 6BIO 52 6 Then she reported: I am instructed to say that it is a mistake to gather up our young men and young women who have talent that might be utilized in evangelistic work, and call them to a work of serving tables, to a work where but feeble efforts are being put forth to warn those that are perishing in their sins, in ignorance of the truth and light which should be making its way into all parts of the world.... Those who have a valuable talent of influence should not be confined to the work of restaurants as they are now conducted.-- Ibid. Happenings at Elmshaven 6BIO 53 1 At Elmshaven, with the coming of fall it was grape-harvest time. Ellen White did not sell her grapes to wineries. Instead they were crushed and the juice was bottled fresh at the nearby Sanitarium Health Food Factory. It was then sold to health food stores, sanitariums, and individuals. 6BIO 53 2 One Friday afternoon in mid-October, W. C. White summarized the activities around the place: 6BIO 53 3 This Friday afternoon Dores [Robinson] is working writing out Mother's messages to the promoters of the Canon City Sanitarium enterprise. Ella and Mrs. Crisler are under the live oak tree, reading Patriarchs and Prophets [in connection with putting in new chapter headings, new tailpieces, and new illustrations.] 6BIO 53 4 Sara is assisting Brother and Sister James with the wine, and Maggie, with a broken arm [she tripped over a pipe that was out of place] is inspecting the operations. May and the children are at home getting ready for the Sabbath.--29 WCW, p. 148. 6BIO 53 5 October and November were months in which many issues pressed hard upon Ellen White. Then on November 16, W. C. White, on the urging of Elder Daniells, left to attend meetings in the Midwest and the East. He was away the rest of the year. Her Seventy-Eighth Birthday 6BIO 53 6 Sunday, November 26, was Ellen White's seventy-eighth birthday, but under the pressure of work she had forgotten this. Late in the morning she took a carriage ride. When she returned, she was greeted by a house full of people and two tables prepared in the dining room. 6BIO 54 1 "I had been so busy," she wrote to Edson, "that I had not thought of its being my birthday, and I was, as Brother Starr used to say, 'plumb surprised' to find such a large gathering."--Letter 321, 1905. 6BIO 54 2 The surprise dinner had been prepared by Sarah Peck and Mrs. S. H. King, Ellen White's new housekeeper. Dores and Ella were there, May and her three children, Grace and the twins, Mrs. King's 10-year-old niece, and the Elmshaven office staff. Only Willie and Mabel were missing--Mabel working at Paradise Valley and her father at College View, Nebraska, attending the Fall Council of the General Conference Committee. 6BIO 54 3 "We partook of a nicely prepared meal," Ellen White wrote, "after which we went into the parlor, and engaged in a season of prayer, and sang a few hymns. The Lord came graciously near to us as we offered up hearty thanksgiving to God for His goodness and mercy to us all."-- Ibid. 6BIO 54 4 She failed to mention that she delivered what May described as a "sweet little talk," part of which Dores took down in shorthand. In this she said: 6BIO 54 5 I do not know as I shall be with you till another birthday. I do not cling to life; neither do I dread it. I am willing to take whatever God may see fit to send me. 6BIO 54 6 But one thing I do desire is that as long as I have the breath of life my mental powers may be preserved. I am very thankful that my mind is as clear as it is, and that I can help as I do.... 6BIO 54 7 When I consider how weak I was in my younger days, I feel that at my age I have great reason to be thankful to the Lord.... Since the accident that happened to me when I was 9 years old, I have seldom been perfectly free from all pain. But I do not remember when I have been more free from pain than I am at present.--Manuscript 142, 1905. 6BIO 54 8 Thinking of the controversy accelerating in Battle Creek over her work, she added: 6BIO 54 9 I greatly desire that no contention or unbelief may cause me a single thought of retaliation against those who are opposing my work; for I cannot afford to spoil my peace of mind. I want to know that the Lord stands back of me, and that in Him I have a helper that no human being can exceed. Nothing is so precious to me as to know that Christ is my Saviour. 6BIO 55 1 I appreciate the truth, every jot of it, just as it has been given to me by the Holy Spirit for the last fifty years. I desire everyone to know that I stand on the same platform of truth that we have maintained for more than half a century. That is the testimony that I desire to bear on the day that I am 78 years of age.... 6BIO 55 2 I know where my help is.... I trust in Jesus Christ as my Redeemer, my Saviour, and through Him I shall be an overcomer.-- Ibid. 6BIO 55 3 Sister Ings at the Sanitarium sent down flowers, and there was another bouquet from St. Helena. Mrs. King gave her a silver-plated water pitcher, "just such a one as I had been thinking of purchasing" (Letter 321, 1905). 6BIO 55 4 In writing of the surprise birthday party she took occasion to praise her new housekeeper, who had come from Healdsburg College where she served as matron, to take the place of Mrs. M. J. Nelson. The latter had left to continue her nurse's training. 6BIO 55 5 We have been favored with Brother and Sister King to be our helpers. Both are very useful workers. Sister King is my cook, and the food comes onto the table in an appetizing shape for my workers. This is what we need: simple food prepared in a simple, wholesome, and relishable manner.... I have had a good appetite and relish my food, and am perfectly satisfied with the portion which I select, which I know does not injure my digestive organs.... 6BIO 55 6 I am glad and thankful that we secured Sister King as the matron of our home, and her husband to be a caretaker outside the home, and inside when needed.--Letter 322, 1905. ------------------------Chapter 5--1905 Closes With Battle Creek Issues 6BIO 56 1 The issues at Battle Creek that Ellen White referred to in her little birthday talk on November 26 concerned largely the credibility of the messages of counsel and correction emanating from Elmshaven--was Ellen White influenced to write as she did? Questions were raised regarding the authorship of some of the letters and manuscripts carrying her signature. Were they written by Ellen White or by others? 6BIO 56 2 Dr. J. H. Kellogg was working desperately to hold all medical institutions under the control of the International Medical Missionary and Benevolent Association. Church leaders and Ellen White were calling for conference ownership and control. Dr. Kellogg and Elder A. T. Jones were working earnestly to reestablish Battle Creek as an important educational center. The testimonies consistently counseled against such a move. 6BIO 56 3 When Jones in the spring of 1905 left the work in Washington to which he had been called, he returned to Battle Creek to throw himself wholeheartedly into the bold venture of starting a "university" in connection with the Sanitarium (The Review and Herald, December 28, 1905). They had the buildings--the old Battle Creek College plant just across North Washington Street from the Sanitarium. The prime need was for students--Seventh-day Adventist students. But many church members were aware of Ellen White's warnings against Seventh-day Adventist youth going to Battle Creek for their education. Only by discrediting her message could students in any number be secured. How better could this be done than by questioning the real authorship and authority of the testimonies emanating from Ellen White's northern California headquarters? 6BIO 57 1 The counsels against elevating Battle Creek and making it an educational center could be traced back to the General Conference session of 1903. In a general letter addressed to the church, written four months later on August 13, 1903, Ellen White declared: My dear brethren, 6BIO 57 2 I understand that efforts are being made to establish a college in Battle Creek, after the Lord has plainly stated that there should not be a college there, giving the reasons. He said that the school was to be taken out of Battle Creek.... 6BIO 57 3 The establishment of a college in Battle Creek is contrary to the Lord's direction. The Lord does not look with favor upon this plan, or upon those who devised it.--Letter 207, 1903. 6BIO 57 4 Late that year two E. G. White articles appeared in the Review and Herald, carrying the message to rank-and-file Adventists: 6BIO 57 5 The Lord is not pleased with some of the arrangements that have been made in Battle Creek.... It is not pleasing to God that our youth in all parts of the country should be called to Battle Creek to work in the Sanitarium, and to receive their education.--December 10, 1903. 6BIO 57 6 A week later another warning appeared: The light given me by the Lord--that our youth should not collect in Battle Creek to receive their education--has in no particular changed. The fact that the Sanitarium has been rebuilt does not change the light. That which in the past has made Battle Creek a place unsuitable for the education of our youth makes it unsuitable today, so far as influence is concerned.... 6BIO 57 7 Because the Sanitarium is where it ought not to be, shall the word of the Lord regarding the education of our youth be of no account? Shall we allow the most intelligent of our youth in the churches throughout our conferences to be placed where some of them will be robbed of their simplicity through contact with men and women who have not the fear of God in their hearts?--December 17, 1903 (see also Testimonies for the Church 8:227, 228). 6BIO 57 8 Ellen G. White's communications continued to sound warnings. 6BIO 58 1 On May 4, 1904, she wrote: How can we encourage the plans to gather our youth into Battle Creek, when our heavenly Father has said that this place is not to be made a great center for educational work?--Letter 151, 1904. 6BIO 58 2 On June 23 she wrote: I was bidden to warn our people on no account to send their children to Battle Creek to receive an education, because ... delusive, scientific theories would be presented in the most seducing forms.-- Manuscript 64, 1904. 6BIO 58 3 These counsels were soon brought together and published in Special Testimonies, Series B, No. 6, "Testimonies to the Church Regarding Our Youth Going to Battle Creek to Obtain an Education." 6BIO 58 4 The year 1905 marked the rapidly growing rift between the medical interests headed by Dr. John Harvey Kellogg, and church leaders and the church organization itself. 6BIO 58 5 The steps taken following the General Conference sessions of 1901 and 1903 to bind the medical work to the denomination were seen by Dr. Kellogg as a challenge to the institutions he dominated. The organization of a medical department and the appointment of a medical department secretary confirmed this in his mind. In seeming desperation he launched an aggressive program to develop Battle Creek Sanitarium into an even stronger base of influence and entered upon an aggressive campaign to unsettle confidence in Ellen White and church leaders. Ellen White Announces Her Positive Stand 6BIO 58 6 On the last day of the 1905 General Conference session in Washington, D.C., May 30, Ellen White came before the delegates and visitors heavily burdened over the situation in Battle Creek. She read a three-page statement prepared for the occasion, which she followed with extemporaneous remarks. In plain language she set forth the issues: "Our sanitariums should not be linked up with the Medical Missionary Association at Battle Creek.... The book Living Temple contains specious, deceptive sentiments regarding the personality of God and of Christ. The Lord opened before me the true meaning of these sentiments, showing me that unless they were steadfastly repudiated, they would 'deceive the very elect.'" She denied the claim that her writings upheld the pantheistic teachings of that book, and protested against the manner in which her writings were being misused to support such a claim. 6BIO 59 1 She expressed regret that the warnings sent to Battle Creek had gone unheeded, and that young people sent there for an education in medical missionary lines were endangered. She urged that they should receive their training from those "true and loyal to the faith" that was "delivered to the people of God, under the ministration of the Spirit of God." 6BIO 59 2 Then, mentioning Dr. Kellogg by name, she declared that confidence may be placed in him when he "receives the messages of warning given during the past twenty years" and "bears a testimony that has in it no signs of double meaning or of misconstruction of the light God has given." 6BIO 59 3 Then in startling language she closed her three-page written message with the words: 6BIO 59 4 It has been presented to me that in view of Dr. Kellogg's course of action at the 1904 Berrien Springs meeting, we are not to treat him as a man led of the Lord.--Manuscript 70, 1905. 6BIO 59 5 In extemporaneous remarks following the reading, she declared: The only way in which I can stand right before this people is by presenting to our physicians and ministers that which I have written to guard and encourage and warn Dr. Kellogg, showing how God has been speaking to him to keep him from the position which, unless he changes his course, will result in the loss of his soul.-- Ibid. 6BIO 59 6 In this was announced a course that would be followed, but kindly and without attack and ever in the hope that Dr. Kellogg would yet yield to the biddings of the Holy Spirit. It was now clear to leaders of the medical missionary interests in Battle Creek that medical work fostered by the Seventh-day Adventist Church was to be under the control of the church, for it was a branch of the work of the church. It was not to be dominated by leaders of medical interests in Battle Creek who had set about to make the medical missionary work undenominational. Kellogg Attempts to Hold the Line 6BIO 60 1 Emissaries of Dr. Kellogg were sent out to hold a line of allegiance to him and the policies for which he stood. One such prominent physician, Dr. C. E. Stewart, was sent to the Pacific Coast. Kellogg, in a letter written to Elder G. I. Butler on July 24, refers to this: 6BIO 60 2 Dr. Stewart has just returned from the West where he has had an opportunity to see all of our medical people and to visit all our institutions, and has also met many of the conference people. He visited, among other places, the San Jose campground, met Brother W. C. White, had several talks with him; also had an opportunity to meet Sister White and talk with her. They were very nice to him. Sister White urged him very strongly to take charge of the Loma Linda Sanitarium.--DF 45b-1. 6BIO 60 3 Ellen White's report of this visit is somewhat different. She wrote to J. A. Burden on July 10, 1905: 6BIO 60 4 On my way from San Jose to St. Helena, I met Dr. Stewart, from the Battle Creek Sanitarium, and had some conversation with him. He is one of Dr. Kellogg's lieutenants, and I hope that you will not be deceived by any flattering statements that may be made. 6BIO 60 5 I know that Dr. Kellogg is doing a work that is misleading. I am writing now to put you on guard. Dr. Kellogg is sending men all around to encourage those whom they visit to take sides. Do not give the least credence to their words or plans. 6BIO 60 6 We know not what tactics Satan will adopt in his efforts to gain the control. I have confidence that you will hold the fort at Loma Linda. The Lord will work for us.--Letter 197, 1905. 6BIO 60 7 These Battle Creek-directed emissaries were sent to parts of the world where medical missionary work was promulgated. In a quiet and stealthy way they struck at the foundations of confidence in the Ellen White counsels (AGD to WCW, October 12, 1905). 6BIO 61 1 The groundwork for this had been established in the critical attitude toward church leaders and Ellen White's support for moving the headquarters of the church and the Review and Herald publishing plant to Washington, D.C. The issues were intensified as plans now blossomed to make Battle Creek a great educational center--greater and more influential than anything that preceded it. 6BIO 61 2 To draw Seventh-day Adventist youth to Battle Creek, most attractive inducements were made in courses and work opportunities offered. But there were the warnings sounded for two years that Seventh-day Adventist youth should not go to Battle Creek in pursuit of an education. The work of undercutting the testimonies began with meetings held by Dr. Kellogg and A. T. Jones with the Sanitarium workers and was advanced by correspondence with Seventh-day Adventist youth throughout the field. Strong Sentiments Against the Spirit of Prophecy 6BIO 61 3 By mid-1905 church leaders found strong anti-Spirit of Prophecy sentiments rampant in North America and overseas. It was being reported that the Spirit of Prophecy could not be "safely relied upon to guide us in our affairs" (AGD to WCW, October 3, 1905). In almost every case such sentiments could be traced to Battle Creek and particularly to Dr. Kellogg (Ibid.). 6BIO 61 4 From some of the doctor's letters the concept emanated that testimonies "were sent out with Sister White's stamp upon them, which she herself never saw," but that W. C. White and "her assistants had made up a testimony and signed her name, and sent it to Dr. Kellogg."-- Ibid. 6BIO 61 5 Elder Daniells made reference to this work in a letter to Ellen G. White written on October 11, 1905: 6BIO 61 6 There is a steady, secret, stealthy influence at work all through our ranks to create doubt regarding the messages now coming to this people. We met this in Switzerland, Germany, and England. And our General Conference brethren who attended the camp meetings in this country met it everywhere. It is working like leaven, or a deadly contagion. 6BIO 61 7 In Daniells' opinion the whole denomination should be informed as to what was going on at Battle Creek. He pleaded with Ellen White: "Has not the time come to give the people enough of what God has revealed to you to fully inform and arouse them? ... Has not the time come for the ship to strike the iceberg?" The Question--Shall We Publish? 6BIO 62 1 As Ellen White on October 22 read the eight-page letter from the president of the General Conference telling of the bewildering reports from Battle Creek that were reaching the field, a heavy burden rolled onto her heart. Her diary for the next three days tells the story: 6BIO 62 2 October 23: I have not had a night of sleep but a night of much prayer. The cause of God is in peril as Dr. Kellogg and those who are deceived with him are prompted by the same spirit which led to rebellion in the heavenly courts. 6BIO 62 3 October 24: I thank the Lord with heart and soul and voice I have slept well during the night, notwithstanding I carry a heavy burden for the responsible men of Battle Creek. 6BIO 62 4 October 24: This has been a day of distress of soul, represented to me by some things I shall trace upon paper. My heart is wrung with anguish. 6BIO 62 5 W. C. White and his mother have had a praying season and it has seemed we were, as represented to me, in a strong current, trying to swim against the tide.--Manuscript 177, 1905. 6BIO 62 6 Then she mentions one of the points of criticism: I learn reports are circulated that W. C. White manipulates his mother's writings. 6BIO 62 7 All have known how much W. C. White manipulates his mother's writings, when he has been separated from me very much of the time for the years before this year 1905, and we have, when we could get together, planned much and done so little in issuing books. But I utterly deny the charges.-- Ibid. 6BIO 62 8 The charge of manipulation on the part of W. C. White would be one of the major ones emerging from Battle Creek for months to come. Kellogg and his cohorts were foremost in advancing it. A great deal concerning the Battle Creek situation had been written by Ellen White to church leaders and others, but the question with her was, When should it be broadcast generally? She explained the delay: 6BIO 63 1 I thought I would take up this matter before, but light came that Dr. Kellogg, united with his associates, was doing a special work. Their plans were being laid, and I was to allow them to make the first move; for then there would be a necessity to "meet it," and I would be saved from much blame.--Letter 322, 1905. (Italics supplied.) 6BIO 63 2 The announcement in the September issue of the Medical Missionary, published in Battle Creek, of plans to launch the "university" in Battle Creek, was the "first move." Two years before, steps being taken to open Battle Creek College were laid aside because of Ellen White's clear counsel. Now the counsel itself was laid aside, and articles and catalogs proclaimed the opening of a number of schools--virtually a university (AGD to WCW, Oct 12, 1905). Announced Plans for the "University" in Battle Creek 6BIO 63 3 There would be "many courses of study offered by various schools carried on in connection with the Battle Creek Sanitarium"--"professional, scientific, literary, Biblical, technical." Forty courses offered would lead to diplomas and degrees. In addition to the above, numerous trades would be taught, such as steamfitting, plumbing, blacksmithing, carpentry, painting, tinsmithing, steam and electrical engineering, shoemaking, and dressmaking. 6BIO 63 4 All these were offered to Seventh-day Adventist youth who had no money. They could meet expenses by working at the Sanitarium (The Medical Missionary, October, 1905; AGD to EGW, October 11, 1905). 6BIO 63 5 When young people in perplexity made inquiry of Battle Creek, they received letters from J. H. Kellogg, A. T. Jones, or Mrs. Foy. To a medical student who had been advised to get his medical training elsewhere than Battle Creek, A. T. Jones wrote: "It is impossible for me to escape the conviction that the minister who advised you to change your plans in this way advised you wrongly."--A. T. Jones to Abner B. Dunn, September 20, 1905, attached to AGD to EGW, October 11, 1905. 6BIO 63 6 Dr. J. H. Kellogg wrote to a nurse in training at a smaller SDA sanitarium, urging that it would be greatly to the advantage of nurses to graduate from the Battle Creek Sanitarium. He closed his letter with these words: 6BIO 64 1 As regards Washington, their plans there have mostly collapsed. They were going to have a great sanitarium out at Takoma Park. Where is it? They were going to have a big sanitarium downtown. Where is it? Dr. Hare has resigned, and I guess they have gotten pretty near the end of their financial rope.... It is not at all likely they will be able to anywhere nearly pay their running expenses.--J. H. Kellogg letter attached to AGD to EGW, October 11, 1905. 6BIO 64 2 Daniells saw all this as "a great dragnet with which to catch our young people": it could cause the loss of "hundreds of the very flower of our young people" (AGD to EGW, October 11, 1905). 6BIO 64 3 At Elmshaven the staff began collecting material for publication concerning the Battle Creek issues. They expected it might make a book (29 WCW, p. 402). 6BIO 64 4 A week before Elder Daniells' October 11 letter came to Ellen White, her son reported: 6BIO 64 5 There was a great burden on her mind because of the influences going out from Battle Creek to mislead and confuse our people. She told me that what she has written to our physicians and sanitarium managers in the past must be printed, and she called my attention to a large number of manuscripts which she said contained information which our people ought to have. So your letter was not a surprise to Mother.-- Ibid., 294, 295. 6BIO 64 6 The counsel of church leaders was sought as to what should be published and how it should reach the field First General Conference Medical Missionary Convention 6BIO 64 7 On November 16, W. C. White left the West Coast to attend the first General Conference Medical Missionary Convention to be held at College View, Nebraska, November 21-26 (Ibid., 664; The Review and Herald, November 16, 1905). 6BIO 65 1 Careful plans had been laid for this important five-day meeting. A. G. Daniells, writing to W. C. White, had described plans for it and urged: 6BIO 65 2 Now the point I want to emphasize is that you shall attend this convention. You must be with us. This will be a very important occasion. A strong influence is being exerted against our movement, and we must do our best to make it succeed. You may think it difficult for you to leave California, but you must be present.--AGD to WCW, October 13, 1905. 6BIO 65 3 The College View meeting was attended by a hundred physicians, nurses, and ministers, about evenly divided. Elder Daniells had an opportunity there to present some of the testimonies relating to Battle Creek. Nearly all took a firm and open stand on the testimonies. This encouraged church leaders. 6BIO 65 4 Stirred by plans announced for the College View meeting, the medical people in Battle Creek launched countering measures. Dr. Kellogg called a convention of his new International Medical Missionary Alliance in Chicago for December 18-21 (The Medical Missionary, November, 1905). 6BIO 65 5 As matters thus rapidly developed, with growing opposition to the Spirit of Prophecy messages, Ellen White wrote: 6BIO 65 6 He [Dr. Kellogg] will present anything and everything possible to make of no effect the testimonies that the Lord has given me. I must do my part to meet the situation just now.--Letter 322, 1905. 6BIO 65 7 At the College View meeting W. C. White studied with A. G. Daniells and others the matter of publishing testimonies that would help in the crisis. Here and in further consideration in Washington, with W. C. White participating, the decision was reached to publish two pamphlets of warning and instruction. Mid-December Week of Prayer Meetings in Battle Creek 6BIO 65 8 The West Michigan Conference invited Elder Daniells to assist in the Week of Prayer in Battle Creek in mid-December. After taking counsel with Elders Irwin, Prescott, White, and Evans, he felt he should accept the appointment and go. This would give him an opportunity to present the testimonies dealing with the situation. The Week of Prayer would begin Friday night, December 15. Daniells, W. C. White, and one or two others went over on Tuesday, the twelfth. This gave them an opportunity to get the feel of the situation. One of the testimonies Daniells carried with him had been penned by Ellen White on June 28, 1905. It was titled "A Solemn Warning." Indeed it was! It opened with the words: 6BIO 66 1 I wish to sound a note of warning to our people nigh and afar off. An effort is being made by those at the head of the medical work in Battle Creek to get control of property over which, in the sight of the heavenly courts, they have no rightful control. I write now to guard ministers and lay members from being misled by those who are making these efforts. 6BIO 66 2 Several lines of warning were sounded: Notwithstanding the warnings given, Satan's sophistries are being accepted now just as they were accepted in the heavenly courts. The science by which our first parents were deceived is deceiving men today. Ministers and physicians are being drawn into the snare. 6BIO 66 3 I have sent warnings to many physicians and ministers, and now I must warn all our churches to beware of men who are being sent out to do the work of spies in our conferences and churches--a work instigated by the father of falsehood and deception. Let every church member stand true to principle. We have been told what would come, and it has come.... 6BIO 66 4 I cannot specify all now, but I say to our churches, Beware of the representations coming from Battle Creek that would lead you to disregard the warnings given by the Lord about the effort to make that a great educational center. Let not your sons and daughters be gathered there to receive their education. Powerful agencies have been stealthily working there to sow the seeds of evil. 6BIO 66 5 I must speak plainly. It is presented to me that the condition of things is just what we were warned that it would be, unless the messages of heaven were received by the leaders of the medical work in Battle Creek. But notwithstanding the warnings given, some to whom they have been sent stand up in self-confidence, as if they knew all that it was needful for them to know.... 6BIO 67 1 Very adroitly some have been working to make of no effect the testimonies of warning and reproof that have stood the test for half a century. At the same time, they deny doing any such thing.... 6BIO 67 2 Again, I say to all, Keep your families away from Battle Creek. Those who have so often opposed the efforts to remove from Battle Creek will some of them be seduced from the truth.--Manuscript 100, 1905. 6BIO 67 3 On Friday night, December 15, just as the Week of Prayer opened, the church board met in the early evening. Dr. Kellogg was present. Daniells presented some of the testimonies and finished just in time for the evening meeting in the Tabernacle. Early Sabbath morning he met again with the church board, and at the eleven-o'clock worship service he presented the prepared Week of Prayer reading. At two-thirty there was another meeting at the Tabernacle with Dr. Kellogg present. Daniells read to the packed house a number of the testimonies. Many of the board members expressed their acceptance of the testimonies (AGD to Dear Friends, December 17, 1905). 6BIO 67 4 While Elder Daniells and W. C. White were in Battle Creek, Ellen White and her assistants continued to collect and copy material. That weekend she wrote to Elders Daniells and Prescott: 6BIO 67 5 I have lost all hope of Dr. Kellogg. He is, I fully believe, past the day of his reprieve. I have not written him a line for about one year. I am instructed not to write to him. 6BIO 67 6 I have been reading over the matter given me for him, and the light is that we must call our people to a decision....We are to be as wise as serpents and as harmless as doves.--Letter 333, 1905. 6BIO 67 7 Her burden of heart intensified as the week progressed. To W.C. White she wrote: 6BIO 67 8 I have many things I wish you and Elder Daniells and those united with him in his labor in Battle Creek to have just as soon as possible. I have very decided testimony that I am sending in to Battle Creek to Elder Daniells. I fear he will leave before he gets this so I will send a telegraph message to him to tarry till he receives this that I send.--Letter 336, 1905. 6BIO 68 1 The message was sent on Thursday, December 21, and Elder Daniells tarried in Battle Creek as the Week of Prayer meetings continued. Dr. Kellogg and many of the medical personnel were in Chicago attending the meeting he had called of the International Medical Missionary Alliance to convene Monday through Thursday, December 18-21. Daniells let it be known that he had changed his plans and was staying by to await the message promised in Ellen White's telegram. Arrival of the Promised Testimonies 6BIO 68 2 On Tuesday, December 26, Daniells went to his office early (probably his old office in the West Building) to see whether the communications from Ellen White had come. They had not. A few minutes later one of the physicians from the Battle Creek Sanitarium came to see him. 6BIO 68 3 The physician was in great perplexity of mind. He had been brought up to look upon all messages given by Ellen White as emanating from the Lord. But now he was bewildered and confused. The night before, he, with many other leading Sanitarium workers, had attended a meeting lasting from five o'clock to eleven in which Dr. Kellogg had outlined the recent controversy as he saw it. Kellogg told this group of responsible Sanitarium workers that he believed in the Spirit of Prophecy and believed Ellen White "is a good woman and that she had been inspired of the Lord." But he continued, "All of the communications which were sent out could not be relied upon as coming from the Lord."--AGD to G. A. Irwin, December 27, 1905. 6BIO 68 4 "Now," said the doctor, addressing Elder Daniells, "I want, if possible, that you shall make it plain to me what messages we are to understand are from the Lord, and which ones emanate from men who are influencing Sister White." 6BIO 68 5 Elder Daniells told him that he could not give him any light on the point, that to him they were "all genuine," that "they were all either from the Lord or from the devil." 6BIO 68 6 While the men talked there was a knock on the door, and a messenger handed Elder Daniells a large envelope with "Elmshaven," Sanitarium, California, as the return address. We will let Daniells tell the story as he did the next day: 6BIO 69 1 "Now," said I, "Doctor, we will open this envelope, and you shall be the first one to look upon these testimonies; take them, look them over, and tell me whether they are genuine or spurious--whether they were given to her by the Lord, or by some man." 6BIO 69 2 He took them and looked at the titles, the dates, and the signatures, and handing them over, he said to me, "Well, I cannot tell you whether these are from the Lord or from man, whether they are reliable or unreliable. It looks to me," said he, "that it is a question of faith on my part as to whether Sister White is a servant of God or a wicked pretender." 6BIO 69 3 "Well," said I, "you are just as able to tell me who inspired these communications as I am to tell you; you have seen them first; you know just as much about them as I do; I cannot give you the slightest information that you do not possess. 6BIO 69 4 "Now," said I, "the only ground for me to occupy is absolute confidence that God is revealing to His servant that which the church needs to understand, and that every single communication which she sends out emanates from God and not from man."-- Ibid. 6BIO 69 5 The physician said that he saw the whole point and that "he must stand fully on this ground." A Marked Confidence-Confirming Experience 6BIO 69 6 Daniells could hardly wait to read the testimonies for which he had been waiting. With a fellow minister he read the communications. They noted that while each of the two documents had been copied on Thursday, December 21, 1905, one was penned in August, 1903, and the other June 1, 1904. 6BIO 69 7 Arrangements were made immediately for a meeting in the Tabernacle that evening at seven-thirty, at which the testimonies would be read to the whole church. At seven-thirty the Tabernacle was full--auditorium, vestries, and gallery. Dr. Kellogg was not there. His brother, W. K., and a number of the doctor's supporters were there. Elder Daniells took the lead, telling the congregation of how in times of old, God communicated with His people. Sometimes the prophet delivered in person the message God gave him; sometimes it was delivered through others. He pointed out that "from the earliest days of this cause the Spirit of Prophecy had been in our midst, and had been recognized by those who were loyal to this message, and that the messenger had always claimed liberty to deliver the message either in person or by sending it to others to be read."-- Ibid. 6BIO 70 1 He read the telegram instructing him to wait in Battle Creek for the testimonies. Now he had the two documents in his hands: Manuscript 120, 1905, "The Result of a Failure to Heed God's Warnings" and Manuscript 122, 1905, "A Solemn Appeal." He pointed out that both were penned by Ellen White in her journal, one as much as two years before, but were not copied until she was impressed to do so, Thursday, December 21. Both documents carried solemn messages pointing out that leaders who were spiritually blind were leading the blind, and unless "converted and transformed," "leaders and their followers" "cannot be laborers together with God."--Manuscript 120, 1905. 6BIO 70 2 "They persist in trying to make it appear as if they have made no mistakes, and have not been led by seducing spirits, when I know that they have; for thus saith the One who is truth."-- Ibid. 6BIO 70 3 Speaking of the "one who has long stood in the position of physician-in-chief," she declared that "no dependence can be placed in a man whose words and actions reveal that he is spiritually blind.... What can be said regarding a man who ... in his life practice disregards a plain 'Thus saith the Lord'? He has a bewildered mind, an uncertain experience."-- Ibid. 6BIO 70 4 She referred to the experiences of Adam and Eve, who "allowed themselves to be allured by the seductive influence of Satan's voice" and were beguiled. 6BIO 70 5 Thus it has been in the case of the one who has long stood at the head of our medical work. He often declares that he has always believed the messages God has given through Sister White; and yet he has done very much to undermine confidence in the validity of the Testimonies.... 6BIO 71 1 Oh, how many he has influenced to view things as he has viewed them! How often he has led others to think, "Somebody has told Sister White"!-- Ibid. 6BIO 71 2 Both of the testimonies were read without comment. As Elder Daniells read on, page after page, a number in the large Tabernacle audience could not help but note how accurately they described the words and attitudes witnessed just the night before as Dr. Kellogg addressed Sanitarium leaders. It was nine o'clock when Daniells finished reading the sixteen pages of the two documents. "It seemed to me as I read," he wrote the next day, "that I never felt the burning power of words reaching my own soul as these."--AGD to G. A. Irwin, December 27, 1905. 6BIO 71 3 "We ought to resort to earnest prayer," he told the hushed audience, and suggested that those who wished to do so "retire to the north vestry." But too many wished to pray, and so the audience turned back to the main auditorium. 6BIO 71 4 During the break three men who had been in Dr. Kellogg's six-hour meeting came to Daniells and told him that the meeting held the previous night had been clearly described in the messages Ellen White felt impelled to have copied and sent. They also said that "if there had been a doubt in their minds regarding the source of the testimonies, it would have been swept away by their own statements [as set forth by Ellen G. White] in the testimonies."-- Ibid. 6BIO 71 5 From nine-fifteen to ten all united in prayer that their eyes might be opened to see things as God sees them. They prayed that Dr. Kellogg and his associates and all the Sanitarium helpers might be led to receive and obey the solemn messages that had come to them. 6BIO 71 6 The next few days in old Battle Creek there was a lot of talk of how the Spirit of the Lord on the previous Thursday led Ellen White in California to have the message she wrote two years before copied and sent to Battle Creek to arrive just after the notable meeting was held by Dr. Kellogg in the college building. Some described the Monday-night meeting as such that "if they had not been well grounded, they would have been turned away entirely from the testimonies. One said that he would be driven into infidelity if he believed the things the doctor related to them."-- Ibid. Daniells Restates His Faith and Loyalty 6BIO 72 1 Elder Daniells felt impelled to express his feelings. "Men may say what they like," he declared as he recounted the experience. "I believe we have a living God--the author of such coincidences as these.... I believe that the fear and restraint that has been upon many has been broken, and that now they will stand calmly and fearlessly without wavering in defense of the truth of God." 6BIO 72 2 "I know," Daniells firmly averred, "that God is rewarding us for our pledge of unswerving loyalty to the Spirit of Prophecy as well as all the rest of this message." "Victory has been given to this cause."-- Ibid. 6BIO 72 3 And indeed it was a victory. 6BIO 72 4 Of Dr. Kellogg's influence and his activities, Ellen White wrote: The men who sustain Dr. Kellogg are in a half-mesmerized condition, and do not understand the condition of the man. They honestly believe that he is to be trusted. 6BIO 72 5 But the spirit of satanic deception is upon him, and he will work any deception possible. He has been presented to me as exulting that he could hoodwink our people, and get possession of all the property in Battle Creek.--Letter 333, 1905. 6BIO 72 6 And then in a forecast that was to come all too true in the next few months: 6BIO 72 7 We must call our people to a decision. God calls for every jot and tittle of influence to be placed on the side of truth and righteousness. We are to be as wise as serpents and as harmless as doves.... 6BIO 72 8 I have put in print most decided testimonies. A volume of lies will be circulated to counteract the very work God would have me do. But guard the outposts. Let every precaution be taken. Let us watch and pray. "Ask, and ye shall receive." We must have increased faith. We must watch unto prayer. I know that our God is a strong defense, and that He will lift up for us a standard against the enemy. 6BIO 72 9 My brethren, you and I must not lose our faith in God. Every man is being tested and tried.... 6BIO 72 10 We must now look for battles, but we must not be disheartened, afraid, or ashamed.-- Ibid. Dr. Kellogg Unmoved 6BIO 73 1 As for Dr. Kellogg, no change was observed in his attitude. Two days after the memorable Tuesday-night meeting, he called the Sanitarium family together and for three hours reviewed the history of the institution, endeavoring to prove that it was never a Seventh-day Adventist establishment but rather the property of the stockholders. 6BIO 73 2 The Review and Herald, December 28, 1905, carried a six-column editorial by W. W. Prescott titled "The Battle Creek University." In it the editor bared his own soul as he stated: 6BIO 73 3 We know from personal experience something about the bitterness of the experience which results from listening to constant insinuations about the fundamental truths of this message borne to the world by Seventh-day Adventists. We know what it means to struggle with the doubts and fears aroused by skillful misrepresentations of warnings and counsels given through the Spirit of Prophecy.... We have learned our lessons through an experience from which we would gladly protect others, and therefore feel justified in speaking plainly when we see the snare set so seductively. E. G. White Publishes Two Pamphlets 6BIO 73 4 In early 1906 two pamphlets of the Special Testimonies, Series B, were published: No. 6, "Testimonies to the Church Regarding Our Youth Going to Battle Creek to Obtain an Education" (64 pages); and No. 7, "Testimonies for the Church Containing Messages of Warning and Instruction to Seventh-day Adventists Regarding Dangers Connected With the Medical Missionary Work" (64 pages). Each carried on the front cover the words "published for the author." She took full responsibility for their issuance. 6BIO 73 5 Battle Creek did not become the educational center some had anticipated; nor did it call in large numbers of Seventh-day Adventist youth. Union Conference colleges were strengthened to meet the needs of the cause, and soon the College of Medical Evangelists was established by the church at Loma Linda. ------------------------Chapter 6--The Year of the Earthquake 6BIO 74 1 Ellen White spent most of the year 1906 at her Elmshaven home, busily engaged in writing. This was quite in contrast with 1904 and 1905 when she spent much of the time in the field. Her writing was essentially in three areas: (1) Old Testament history, for Prophets and Kings (Letter 102, 1906; CCC to WCW, January 11, 1906); (2) meeting specific questions and objections concerning her work, raised by medical missionary workers at Battle Creek; (3) the ongoing correspondence of a routine character. 6BIO 74 2 As New Year's Day was pleasant, she chose to drive down to the St. Helena cemetery to visit the grave of Marian Davis. On Miss Davis' death Ellen White had purchased a cemetery lot; she was buried there on October 26, 1904. Now, more than a year later, she was surprised to find that no stone marked the grave of the one who had assisted her so faithfully for twenty-four years. 6BIO 74 3 When Ellen White returned home, she wrote to Mrs. W. K. Kellogg, Marian's sister, of the neglect and pointed out that the lot should have a curb around it and the grave should have a modest stone at the head. She asked the wife of the corn-flake magnate how much should be spent and promised that upon receiving word from her, she would see that it was taken care of. "I do want the grave to present a respectable appearance," she wrote.--Letter 10, 1906. 6BIO 74 4 The situation in Battle Creek continued to burden her. Efforts put forth to undermine confidence in Ellen White's work were intensifying. Writing to her son W. C. White, who was in the East, she declared, "I expect now that a long list of false statements will be presented to the world, and that lie upon lie, misstatement upon misstatement, ... will by some be accepted as truth. But," she concluded, "I leave my case in the hands of God."--Letter 22, 1906. 6BIO 75 1 Elder and Mrs. Haskell were guests at her home, having come just after Christmas. Haskell was suffering from an acute case of boils; he was immediately put under treatment at the Sanitarium and at Elmshaven. His wife served as nurse--a good one, Ellen White commented. Although he was supposed to remain in bed resting, he would often sneak out to visit with Ellen White. They had been close friends from early years, and there was much to talk about. "It has seemed like a revival of old times," she said.--Letter 34, 1906. 6BIO 75 2 The weather continued to be good through early January, and she found she did not even have to have a fire in her writing room. 6BIO 75 3 Instructed in vision on Tuesday night, January 9, Ellen White cautioned all dealing with the Battle Creek situation to exercise care and to avoid using names of individuals. On Thursday telegrams conveyed the messages to leading workers. The message directed to W. W. Prescott, editor of the Review and Herald, read: "Strengthen past experiences. Make no attack on any person in Review. Let all seek the Lord by prayer and fasting. Letters coming. Ellen G. White."--CCC to WCW, January 11, 1906. A confirming written message titled "Be Guarded" followed (Manuscript 5, 1906). 6BIO 75 4 Then on Saturday night she was again in vision. She wrote of this to George Amadon, the first elder of the Battle Creek church: 6BIO 75 5 The evening after the Sabbath I retired, and rested well without ache or pain until half past ten. I was unable to sleep. I had received instruction, and I seldom lie in bed after such instruction comes. There was a company assembled in Battle Creek, and instruction was given by One in our midst that I was to repeat and repeat with pen and voice. I left my bed, and wrote for five hours as fast as my pen could trace the lines. Then I rested on the bed for an hour, and slept part of the time. 6BIO 75 6 I placed the matter in the hands of my copyist, and on Monday morning it was waiting for me, placed inside my office door on Sunday evening. There were four articles ready for me to read over and make any corrections needed. The matter is now prepared, and some of it will go in the mail today. 6BIO 76 1 This is the line of work that I am carrying on. I do most of my writing while the other members of the family are asleep. I build my fire, and then write uninterruptedly, sometimes for hours. I write while others are asleep. Who then has told Sister White? A messenger that is appointed.--Letter 28, 1906 (MR, p. 109). 6BIO 76 2 One of the four documents was a letter addressed to "Brethren and Sisters in Battle Creek" (Letter 30, 1906). As she sent this to Elder Amadon, she included a general manuscript, "Unity in Christ" (Manuscript 9, 1906), written in 1905. 6BIO 76 3 "The Lord still has His hand stretched out to save," she had written in that manuscript, "and He will save, if Dr. Kellogg will be humble enough to repent and find his true position." 6BIO 76 4 In the communication to the Battle Creek church she made a statement that sums up the burden of the letter: 6BIO 76 5 While we are to call error, error, and withstand the delusive sentiments that will continue to come into our ranks to palsy the faith and assurance of the people of God, we are to make no tirade against men and women.--Letter 30, 1906. 6BIO 76 6 Appealing for unity she boldly asserted, "It would cause all the powers of hell to rejoice if our people were to become divided." Confirming Evidence to the Lord's Messenger 6BIO 76 7 As she wrestled with the doubts growing in the minds of physicians and nurses in Battle Creek and with the charge that her writings were manipulated by those around her, she repeatedly reached out for confirming evidence in her own experience. Invariably there came to mind God's special providences of the late 1840s, when the foundations of doctrine were established. This helped her, and she used it to stabilize others. References to this underlying support crept into her conversations, her sermons, and her letters. To "Fellow Workers" at the Sanitarium in Australia she wrote on January 23: 6BIO 76 8 My mind is very much occupied just now in the endeavor to present in the best way the facts in regard to our early experience in the proclamation of the truth that we held. I do not wish to ignore or drop one link in the chain of evidence that was formed as, after the passing of the time in 1844, little companies of seekers after truth met together to study the Bible and to ask God for light and guidance. As we searched the Scriptures with much prayer, many evidences were given us under the manifestation of the Holy Spirit's power. What deep importance was attached to every evidence that God gave us! The truth, point by point, was fastened in our minds so firmly that we could not doubt. 6BIO 77 1 She told of how efforts were made by some to introduce erroneous and fanatical teachings. Early believers of the Seventh-day Adventist movement "had the truth so firmly established" in their minds that they "had nothing to fear." 6BIO 77 2 She cautioned further: And now, after half a century of clear light from the Word as to what is truth, there are arising many false theories, to unsettle minds. But the evidence given in our early experience has the same force that it had then. The truth is the same as it ever has been, and not a pin or a pillar can be moved from the structure of truth. That which was sought for out of the Word in 1844, 1845, and 1846 remains the truth today in every particular.--Letter 38, 1906. Meeting Direct Attacks 6BIO 77 3 But in Battle Creek there was no peace. In early March A. T. Jones launched an attack on General Conference organization--on A. G. Daniells directly and indirectly on Ellen White. It was he who in 1901 advocated that there be no elected president of the General Conference. The statement he read to Sanitarium workers on March 4, 1906, soon appeared in a seventy-four-page pamphlet titled Some History, Some Experience, and Some Facts. 6BIO 77 4 At Elmshaven a week was devoted to a study of the specific criticisms, accusations, and charges; Ellen White participated. Elders Daniells and Irwin had come from Washington to join her and her staff in this study. Following the week-long task, she wrote two communications: one on March 20 dealing with the accusation that she reproved Dr. Kellogg for erecting buildings in Chicago that in actuality were never built (Manuscript 33, 1906); the other on March 23 titled "A Message to A. T. Jones and Others in Battle Creek" (Manuscript 34, 1906). From the study developed a ninety-six-page pamphlet published in May by the General Conference. It was titled A Statement Refuting Charges Made by A. T. Jones Against the Spirit of Prophecy and the Plan of Organization of the Seventh-day Adventist Denomination. 6BIO 78 1 That night she was in vision. Of this she said: Many things in reference to the past experience given me of the Lord were vividly reviewed--the rise and progress of Seventh-day Adventists, and the part that I had been called to act in this matter. Scenes of the richest blessings, which no tongue can describe, were presented, when the evidence of the truths was substantiated to us beyond any doubt.--Manuscript 36, 1906. 6BIO 78 2 On Sabbath she spoke in the Sanitarium chapel and related to the people those early experiences that had just been refreshed in her memory by the vision: 6BIO 78 3 I spoke of my conversion, and of how I traveled for months, unable to speak except in a low, husky voice. The physicians decided that I could not live, that consumption had settled on my lungs.... My whole life has been a continual evidence of the miracle-working power of God. So plain were the manifestations of the Holy Spirit as I was instructed to write out the things shown me that I had not a doubt but that the Lord had been pleased to make me His messenger. All the way along I have had the accompaniment of the Holy Spirit. At various times, manifestations have been given me personally of the Spirit's working, and it would be sinful for me to doubt. From the beginning up till the present time, I have had the accompaniment of the special working of the grace of God. Without this, I could not go from place to place, and bear my testimony.--Letter 102, 1906. To Southern California Again 6BIO 78 4 With the coming of April it was time for the dedication of two sanitariums in southern California. As mentioned earlier, on Thursday, April 12, Ellen White left for the south. With her were her niece, May Walling, who had arrived at Elmshaven a week or two earlier (Letter 124, 1906); Sara McEnterfer; and Clarence Crisler (Manuscript 123, 1906). Willie stayed behind a day or so for a meeting in Mountain View. 6BIO 79 1 During a three-hour stopover in Los Angeles, awaiting a train that would take her to Loma Linda, she went to the vegetarian restaurant on the corner of Third and Hill streets and met the Allens, who were in charge. They had been staunch Roman Catholics but became Adventists as a result of the meetings W. W. Simpson had held in Los Angeles (The Review and Herald, June 14, 1906). 6BIO 79 2 Her visit recalled to her mind the instruction about restaurants that she had been writing since 1902, especially the counsel that smaller restaurants were needed in different parts of the large cities: 6BIO 79 3 The smaller restaurants will recommend the principles of health reform as well as the larger establishments, and will be much more easily managed. We are not commissioned to feed the world, but we are instructed to educate the people.-- Ibid. A Vision of Coming Destruction 6BIO 79 4 After the dedication service at Loma Linda Sunday afternoon, April 15, Ellen White and her associate workers stayed on at the Sanitarium through Monday. She was to return to Los Angeles on Tuesday and would speak at the Southern California Conference session held in the Carr Street church in Los Angeles on Wednesday. She would be en route to San Diego and the dedication of Paradise Valley Sanitarium the next week. 6BIO 79 5 Monday night, April 16, while still at Loma Linda, a solemnizing vision was given to her. "A most wonderful representation," she said, "passed before me." Describing it in an article appearing in Testimonies for the Church, volume 9, she wrote: 6BIO 79 6 During a vision of the night, I stood on an eminence, from which I could see houses shaken like a reed in the wind. Buildings, great and small, were falling to the ground. Pleasure resorts, theaters, hotels, and the homes of the wealthy were shaken and shattered. Many lives were blotted out of existence, and the air was filled with the shrieks of the injured and the terrified.... The awfulness of the scenes that passed before me I cannot find words to describe. It seemed that the forbearance of God was exhausted and that the judgment day had come.... 6BIO 80 1 Terrible as was the representation that passed before me, that which impressed itself most vividly upon my mind was the instruction given in connection with it. The angel that stood by my side declared that God's supreme rulership and the sacredness of His law must be revealed to those who persistently refuse to render obedience to the King of kings. Those who choose to remain disloyal must be visited in mercy with judgments, in order that, if possible, they may be aroused to a realization of the sinfulness of their course.--Pages 92, 93. (Italics supplied.) 6BIO 80 2 She woke up and switched on the lamp by her bed. It was 1:00 A.M. Tuesday morning. She was relieved to discover that she was safe in her room at Loma Linda Sanitarium. 6BIO 80 3 During the hours of Tuesday morning she seemed dazed (Letter 137, 1906). In the afternoon she and her helpers took the train for Los Angeles and went on to Glendale. 6BIO 80 4 That night Ellen White was given another vision: I was again instructed regarding the holiness and binding claims of the Ten Commandments, and the supremacy of God above all earthly rulers. It seemed as if I were before many people, and presenting scripture after scripture in support of the precepts spoken by the Lord from Sinai's height.--The Review and Herald, July 5, 1906. News of the San Francisco Earthquake 6BIO 80 5 On Wednesday as she neared the Carr Street church to fill her speaking appointment, she heard the newsboys crying: "San Francisco destroyed by an earthquake!" 6BIO 80 6 A paper was purchased, and she and those with her in the carriage quickly scanned the "first hastily printed news" (Testimonies for the Church 9:94). 6BIO 80 7 As to the visions on Monday and Tuesday nights, she later commented, "It has taken me many days to write out a portion of that which was revealed those two nights at Loma Linda and Glendale. I have not finished yet."--The Review and Herald, July 5, 1906. She expected yet to write several articles on the binding claims of God's law and the blessings promised the obedient. 6BIO 80 8 As Ellen White attended a portion of the annual session of the Southern California Conference, she was particularly impressed with the report of its financial position. It had been so heavily in debt in 1905 that conference leaders despaired of becoming involved in sanitarium development. Now, a year after the purchase of Loma Linda, conference treasurers could report a material improvement of some $6,000 in the treasury Ibid., July 12, 1906). At Paradise Valley Sanitarium, and the Trip Home 6BIO 81 1 Ellen White had to hasten on to San Diego to the dedication of Paradise Valley Sanitarium, scheduled for Tuesday, April 24. She was to be one of the speakers (Ibid.). She was delighted that Dr. Anna Potts was present for the occasion. The doctor was a talented woman about Ellen White's age, and an "excellent speaker." She was now engaged in lecturing on health and temperance; she spoke in the evening following the dedication, telling the story of her efforts to establish and maintain the institution at Paradise Valley and expressing her great pleasure that the church was carrying on the type of work she had hoped to do (Ibid.). 6BIO 81 2 Then it was back to northern California by way of Loma Linda. There, on Friday, April 27, she attended an important meeting called to consider the health food business in southern California, and the production of health foods at Loma Linda (Ibid.). 6BIO 81 3 Feelings of dread swept over Ellen White as she contemplated the trip home. She knew she would view with her own eyes the destruction she had seen in vision. "I did not want to see the ruins of San Francisco," she declared, "and dreaded to stop at Mountain View" (Ibid., July 19, 1906), where the beloved Pacific Press had suffered severe damage. As the train neared San Jose, just south of Mountain View, that Thursday morning, May 3, she could see everywhere the effects of the earthquake. 6BIO 81 4 Changing cars at San Jose, they traveled the ten miles to Mountain View. Here they were met at the railroad station by C. H. Jones, manager of the Pacific Press, and W. T. Knox, president of the California-Nevada Conference, headquartered in Mountain View. The drive to the press took them through town, where they saw the new post office leveled to the ground and the largest stores totally destroyed. But "when we saw the fallen walls of the Pacific Press," she reported, "we were sad at heart." Yet there was one reason for rejoicing: "No lives were lost."--Manuscript 45, 1906. 6BIO 82 1 The brethren persuaded Ellen White to spend the weekend in Mountain View, counseling regarding Pacific Press matters and speaking to the church on Sabbath morning. Meetings were held in the publishing house chapel, which was patched up sufficiently to allow a congregation to assemble. 6BIO 82 2 In spite of the move of the press from Oakland to the more rural site, that Mountain View then was, the danger of commercialism still threatened, and the younger workers were imperiled by eroding social standards. While there, she was in vision "instructed, as God's messenger, to appeal to the youth connected with our institutional work" (Ibid., July 19, 1906). The church's young people needed to be surrounded with wholesome, uplifting influences. They were to be kept in the love of the truth. The standard set before them was to be high. The Tour of Ravaged San Francisco 6BIO 82 3 Monday the group set out for San Francisco. At Palo Alto they saw the wreckage of Stanford University. When they arrived at San Francisco they hired a horse-drawn cab to spend an hour and a half touring the ruined city. With Ellen White was her son W. C., and two women, May Walling and Carolyn Crisler, wife of Clarence Crisler, her chief secretary (31 WCW, p. 293). 6BIO 82 4 As they rode together, a good many things were recounted. Exactly what was said we do not know, but various and sundry reports give us a composite picture of what took place: 6BIO 82 5 The quake came at five-thirty-one Wednesday morning, April 18. The first casualty was the Point Arena Lighthouse, ninety miles to the north. The huge lenses and lantern exploded in a shower of glass. Earth waves two and three feet high were seen plunging south at an incredible rate. Giant redwoods were mowed down. Beaches were raised and lowered, and trains derailed. At one ranch, the earth opened directly beneath an unsuspecting cow. With a bellow of terror the animal plunged into the gaping hole, its cry cut short as the crevice clamped shut, leaving only a twitching tail visible (G. Thomas and M. Witts, The San Francisco Earthquake, pp. 66, 67). 6BIO 82 6 The city was largely asleep as the wave of earth upheavals struck San Francisco in a twenty-eight-second tremor just at dawn. [The description of the earthquake is fully supported by many documents in DF 76, "the San Francisco Earthquake."] First there was a terrifying roar, and then stone and bricks began to fall like rain from taller buildings; chimneys toppled from almost every home. The streets heaved, and dropped in places as much as thirty feet. The second floor of some buildings became the first floor. Walls of brick fell into the streets, leaving rooms on every floor supported only by the inner wooden framework. Clocks fell from mantels, pictures from walls; wardrobes and dish cupboards fell on their faces; beds, tables, and chairs careened helplessly. 6BIO 83 1 In seconds people were on the streets, many barefoot and in their night clothes. Telephone and electric lines, stretched and broken by toppling power poles, were tangled on the streets. Gas lines throughout the city were twisted and broken. A group of uniformed policemen starting out on duty was practically annihilated as collapsing masonry buildings pinned them to the ground. For a minute the earth heaved, slid, broke open, and convulsed. Screams of the injured, terrified, and dying pierced the air. Consuming Fire that Followed the Earthquake 6BIO 83 2 A flicker of flame was seen in early dawn and then a dozen such tongues of fire here and there. The flames were started by broken power lines and fractured gas lines. Civilians and firemen were soon at work, but to their dismay there was only a little water, and then no water, to quench the flames. Some of the city's main water lines had been broken. 6BIO 83 3 People had poured from the trembling and falling buildings, seeking safety in the streets. As soon as the first wave of earth's heavings eased, they hurried back into their homes to dress and grab a few precious belongings; then they sought safer havens. Bicycles, wheelbarrows, baby buggies, and children's wagons--all were put into service to take precious belongings to places thought to be safe. Men and women were seen dragging storage trunks, many with bundles of clothing, food, and bedding on top. 6BIO 83 4 The fires, out of control, cut an ever-widening swath of destruction. People pressed into the city parks. Authorities began dynamiting buildings in an effort to halt the spreading flames. 6BIO 84 1 Some people broke into breweries and liquor stores, and in certain areas drinking orgies added to the confusion. Drunken parents, unmindful of the perils about them, forgot babies and children, and in many cases were separated from them. One group of uncared-for, terrified children, thinking Telegraph Hill to be a safe place, flocked there, only to be consumed as the racing flames veered and took the hill (The Signs of the Times, May 30, 1906). Martial Law 6BIO 84 2 The city was put under martial law, and military personnel were called in to assist. Soon every able-bodied man was engaged in the work of fighting the flames and removing the injured and dead from the rubble. Early curious visitors from down the peninsula were pressed into service. 6BIO 84 3 Looting continued, especially in liquor and food stores. Police officers and soldiers were ordered to shoot on sight anyone involved in looting or in stripping jewelry from the dead. There was no hesitancy in carrying out the orders. Throughout Wednesday terror and confusion reigned. Telephones were dead, telegraph wires were down, rail lines were inoperative. Thousands sought refuge in the less-stricken cities and towns across the bay to the east; crowded ferries did a heroic work in moving people. From these towns news of the magnitude of the catastrophe began to reach the outside world. 6BIO 84 4 Throughout the night the sky was bright with firelight, and those in the parks without bedding were comfortably warm from the heat of the inferno. Food was scarce and when available, in most cases very expensive. As the changing winds spread the fire in all directions, food stores commandeered by police and military were thrown open and were soon cleaned out; this eased somewhat the food emergency. Destruction in the Central City 6BIO 84 5 At the center of the city the earthquake took a heavy toll. Municipal and office buildings, as well as stores and hotels, were destroyed. Few buildings stood. Hundreds lost their lives in the collapse of several hotels. [Strong efforts were made to minimize the reports of the number killed. The San Francisco newspapers kept the figure below 500, but this was seriously challenged by eyewitnesses, who put it at between 1,000 and 2,000 (See also Ibid., May 23, 1906)] Frame buildings constituted most of the residential part of the city, and while the earthquake toppled chimneys and moved houses on their foundations from a few inches to a few feet, the buildings stood. 6BIO 85 1 Uncontrolled fires created greater overall damage than the earthquake. Block after block succumbed to the flames in the three days following the quake. Since no cooking fires were allowed in buildings not inspected for safety, most cooking in areas where homes stood was done with improvised stoves on the sidewalks or in the parks. Water was treasured as gold. The military pitched tents in the parks to help care for the homeless. Bread lines measured a mile long. In many cases families were separated; carriages carried signs and people wore placards stating, "I am looking for so and so." 6BIO 85 2 It was only two weeks later that Ellen White viewed the fifteen square miles of rubble and devastation and listened to tales of the bizarre happenings. How similar it was to the scenes of the night at Loma Linda! Adventists and Adventist Properties 6BIO 85 3 But what of Seventh-day Adventists and Adventist Church properties in San Francisco? While there were a few injuries, no lives were lost. The treatment rooms, sometimes referred to as the branch sanitarium, superintended by Dr. Lamb at 1436 Market Street, were housing some patients. When the earthquake struck, the brick walls fell away from the building, but the patients, uninjured, were soon placed in the custody of relatives. The vegetarian cafeteria at 755 Market Street and the health-food store at 1482 Market withstood the quake but in a few hours were swept by flames. The building on Howard Street that housed a number of denominational workers went up in flames. A number of Adventists lost their homes. 6BIO 85 4 But the large church on Laguna Street, with its accompanying clinic, which James and Ellen White helped to build in the 1870s, was saved. Being a frame building, it suffered only minor earthquake damage, and in God's providence the ravaging fire was held in check two blocks from the church. Members were able to continue to use it and were glad to allow the Presbyterians to use it on Sundays. The Earthquake Special of the Signs 6BIO 86 1 What a unique opportunity this unprecedented catastrophe gave for telling the world the significance of such tragedies. The buildings of the Pacific Press were badly damaged (the loss was estimated at between $15,000 and $20,000), but managers, factory foremen, and editors quickly huddled to plan the issuance of a Signs of the Times "Earthquake Special" to be rushed through their undamaged presses. The journalism was good, illustrations outstanding, and the printing up to Pacific Press standards. Within a few days the first run of more than 150,000 copies was ready. From the initial planning, conferences across North America were apprised of the venture, and orders in the multiple thousands poured in. 6BIO 86 2 The quality pictures and the prompt publication schedule put the special at the top of the publishing house's priority lists. Contracts for current commercial work for San Francisco business firms were now invalid, and the big "perfecting press" was free to grind out 5,000 copies an hour of the popular special. 6BIO 86 3 In some areas the newsboys, when they could get copies, hawked the Earthquake Special on the streets. In Oakland, twenty-five newsboys joined in this distribution. People often bought five, ten, twelve, or twenty-five copies to send to friends. The Literary Digest, published in New York, drew from it. Total sales reached nearly a million copies. 6BIO 86 4 As banks in northern California were temporarily closed, the cash flow from the sale of the Earthquake Special into the Pacific Press was welcomed. Between press runs the illustrations were supplemented and in some cases upgraded. Of this project Ellen White declared: 6BIO 86 5 We shall do all we possibly can to get the truth before the people now. The special number of the Signs of the Times is a medium through which much good will be accomplished. 6BIO 86 6 And then with evangelistic fervor, she declared: If I were 25 years younger, I would certainly take up labor in the cities. But I must reach them with the pen.--Letter 164, 1906. The Trip Home to Elmshaven 6BIO 87 1 After touring the scene of tragedy, Ellen White and those traveling with her made their way home to St. Helena and Elmshaven. In that area damage was very light, consisting mainly of cracked and twisted brick chimneys. Both Ellen White and W. C. White each had one that called for repairs. But thirty miles to the west in the Sonoma Valley there was great destruction, particularly of masonry buildings in the Santa Rosa and Healdsburg areas. The Healdsburg College buildings, being of frame construction, suffered little. But the quarter-mile-long bridge over the Russian River, which must be crossed in traveling from St. Helena to Healdsburg, collapsed. At Maacama Creek, some five miles east of Healdsburg, about twenty acres of tall trees slid nearly half a mile, leaving a hole in the side of the mountain from fifty to a hundred feet deep. 6BIO 87 2 Ellen White reported in the Review and Herald concerning her visit to San Francisco shortly after the earthquake, reminding the readers that by both pen and voice she had predicted disaster in San Francisco. She had warned people to seek homes away from the crime-filled cities known for their wickedness and defiance of God. Some, both Adventists and non-Adventists, had responded. Among the warnings she sounded (reprinted in The Review and Herald, July 5, 1906) were these: 6BIO 87 3 September 1, 1902: Well-equipped tent meetings should be held in the large cities, such as San Francisco; for not long hence these cities will suffer under the judgments of God. San Francisco and Oakland are becoming as Sodom and Gomorrah, and the Lord will visit them in wrath. 6BIO 87 4 April 9, 1903: The divine statutes have been set aside. The time will soon come when God will vindicate His insulted authority. 6BIO 87 5 April 20, 1903: The message of warning should be sounded in the large, wicked cities, such as San Francisco. San Francisco and Oakland are becoming as Sodom and Gomorrah, and the Lord will visit them. Not far hence they will suffer under His judgments. 6BIO 88 1 June 20, 1903: The judgments of God are in our land. The Lord is soon to come. In fire and flood and earthquake, He is warning the inhabitants of this earth of His soon approach. O that the people may know the time of their visitation. 6BIO 88 2 Did Ellen White predict the San Francisco earthquake? No, she warned that San Francisco and Oakland would suffer God's judgments. Was the vision at Loma Linda on the night of April 16 a portrayal of what would happen to San Francisco? No city was named. But the scene and particularly the instruction given by the angel in connection with it prepared Ellen White to write forcefully as to the real significance of such disasters. Certainly it did fit the great earthquake of 1906. ------------------------Chapter 7--Ellen White Comes to Her Own Defense 6BIO 89 1 It was a painful experience to Ellen White to know that there were members of God's family who were well acquainted with her and her work but who, on the basis of hearsay and flimsy evidence, had lost confidence in her prophetic mission. That they could so easily forget the many faith-confirming evidences of her call and work burdened her heart. It was not she who was being rejected, but the Holy Spirit. 6BIO 89 2 Only rarely did she defend herself. This she left to others. But, as she said in a letter written January 3, 1906, with Dr. Kellogg in Battle Creek presenting "anything and everything possible to make of no effect the testimonies" the Lord had given her, she must "meet the situation" (Letter 14, 1906). 6BIO 89 3 After a vision in which she saw physicians of her acquaintance in a meeting setting forth what they considered valid reasons for their waning confidence, she told W. C. White that everything must be "ready for action." She felt she could, and must, meet many things she heard rehearsed in that meeting (Ibid.). 6BIO 89 4 Repeatedly in the early months of 1906 she mentioned her intention of getting a clear statement of facts from those who were troubled about the testimonies. "If statements have been made that there are contradictions in the testimonies," she wrote to Elder E. W. Farnsworth, temporary pastor of the Battle Creek church, "should I not be acquainted with the charges and accusations? Should I not know the reason of their sowing tares of unbelief?"--Letter 84, 1906. 6BIO 89 5 When in March the A. T. Jones attack came, she helped to meet it. On April 9 she sent out the letter she had written on March 30, addressed "To Those Who Are Perplexed Regarding the Testimonies Relating to the Medical Missionary Work": 6BIO 90 1 Recently in the visions of the night I stood in a large company of people. There were present Dr. Kellogg, Elders Jones, Tenney, and Taylor, Dr. Paulson, Elder Sadler, Judge Arthur, and many of their associates. 6BIO 90 2 I was directed by the Lord to request them and any others who have perplexities and grievous things in their minds regarding the testimonies that I have borne, to specify what their objections and criticisms are. The Lord will help me to answer these objections, and to make plain that which seems to be intricate.--Letter 120, 1906. 6BIO 90 3 She pointed out in this letter that if the thought was being entertained that "Sister White's work can no longer be trusted," she wanted to know why that decision had been reached. "It may be," she conjectured, "that some matters that seem to you to be very objectionable can be explained." Making her position clear, she stated, "I am now charged to request those who are in difficulty in regard to Sister White's work to let their questions appear now." 6BIO 90 4 This letter was sent not only to those named but to about a dozen others. Then three days later she and part of her staff were off to the meetings in southern California for the dedication of the sanitariums at Loma Linda and Paradise Valley. This was the only trip, except those to Mountain View and the Bay Area, that she made in 1906. Returning to Elmshaven on May 7, she found that question-laden responses were beginning to come in. Circumstances at Elmshaven 6BIO 90 5 The weather in northern California she found to be comfortably warm. Mustard grew high in the orchards and vineyards. Poppies bloomed in profusion. The home had undergone a good spring cleaning, and the early garden was beginning to yield its treasures. It seems likely that fresh peas were on the table for Ellen White's first noon meal at home. This was the foretaste of the good things garden and orchard would yield through spring and summer--loganberries, blackberries, cherries, potatoes, tomatoes, sweet corn, apples, and then grapes and grape juice. So abundant was the yield that after feasting on fresh loganberries, canning for winter use, and making jelly, they sold $200 worth. Fifty dollars' worth of peas were sold. By late summer the cellar was well stocked with all kinds of fruits (Letters 222 and 240, 1906). 6BIO 91 1 W. C. White was at home after his long winter trip east to College View, Battle Creek, and Washington, followed by the month-long trip to southern California. In his absence his twin sons, Henry and Herbert, the first male grandchildren, had been baptized. They were nearly 10 years old. Ellen White had been consulted, and she heartily approved. 6BIO 91 2 At the office there was a shortage of help because Dores Robinson had, in W. C.'s absence, gained leave so that he and his wife, Ella, might teach the church school at Chico, to the north, finishing out the school year. For them it was an interesting experience. A number of the students of that school year became earnest workers in the cause at home and overseas. But the work at Elmshaven suffered. School over, Dores and Ella were back, busy with the office program. Questions Calling for Careful Answers 6BIO 91 3 The questions about Ellen White's work that came in from Battle Creek called for earnest attention, not only by Ellen White but by her staff. Some of the questions were serious; others were of a quibbling nature dealing with "supposed inconsistencies in the testimonies" (Letter 142, 1906). 6BIO 91 4 Many of the questions had their foundation in faulty concepts of inspiration. The prophet was thought of as a mechanical agent, speaking or writing each word dictated by the Holy Spirit. This "verbal inspiration" concept at times led to the expectation of more from Ellen White than was justified--more than was demanded of the prophets and apostles of old. 6BIO 91 5 Her defense of the testimonies and of herself actually dated back to January. "I have been very busy of late," she wrote on January 19. "The Lord has sustained me in preparing matter to meet the unbelief and infidelity expressed regarding the testimonies He has given me to bear to His people. He has given me words to write."--Letter 34, 1906. Response to Specific Questions 6BIO 92 1 But now in the responses to her invitation for men to write out their problems, she and the staff were dealing with specific questions. What did she mean when she used such expressions as "I," "we," and "us"? Was not every word she wrote as inspired as the Ten Commandments? What did she mean when she declared in Battle Creek that she did not claim to be a prophetess? Why were there times that a message addressed to an individual was not sent? How could she, if she were a prophet, favor plans for the 1903 General Conference session to be held at Healdsburg and a little later favor plans for Oakland as the place for the session? What about the buildings in Chicago she saw in vision and condemned, when no such buildings had ever been erected? 6BIO 92 2 Because of her illness, she felt unable to take up the specific questions immediately on her return from southern California. She asked for a little time to make a full recovery from the "effects of the influenza." In the meantime, on May 26, she wrote a general statement touching on several basic points. This was published in the Review and Herald of July 26. It was titled "A Messenger," and dealt with the question of claims to be "a prophetess" and the broad nature of her work. She also cited her experience in writing many books that the Lord by His Spirit had helped her to write. They "contain light from heaven," she wrote, "and will bear the test of investigation." Then on June 14, she wrote to Dr. David Paulson at Battle Creek, doubtless drawing on material that had been brought together by her helpers: Dear Brother, 6BIO 92 3 Your letter came to me while in southern California.... Now I must respond to the letters received from you ... and others. In your letter, you speak of your early training to have implicit faith in the Testimonies and say, "I was led to conclude and most firmly believe that every word that you ever spoke in public or private, that every letter you wrote under any and all circumstances, was as inspired as the Ten Commandments." 6BIO 92 4 My brother, you have studied my writings diligently [he had in 1897 compiled the book Healthful Living, made up of quotations from the Ellen G. White writings], and you have never found that I have made any such claims. Neither will you find that the pioneers in our cause have made such claims.--Letter 206, 1906 (Selected Messages 1:24, 25). 6BIO 93 1 Then, citing her introduction to The Great Controversy, from which she quoted, and drawing statements from the testimonies, she provided an answer to his main question and then followed this with admonition. (Her clarifying statements on this point appear in Ibid., 1:25-31.) 6BIO 93 2 The next day she undertook to answer Dr. C. E. Stewart's question: 6BIO 93 3 I have received your letter, in which you inquire what is meant by the words "I," "we," "us," and so on, in my testimonies. 6BIO 93 4 In my work, I am connected with my helpers, and I am also connected and in close touch with my Instructor and other heavenly intelligences. Those who are called of God should be in touch with Him through the operation of His Holy Spirit, that they may be taught by Him. 6BIO 93 5 Of mine own self I can do nothing. I feel that all credit must be given to a higher Power.... 6BIO 93 6 I cannot always say "I." I am not accustomed to doing so. Without the special light and grace of Christ, I can do nothing. Furthermore, I am connected with my workers. During the night season I am often deeply impressed with representations passing before me, and usually, whatever the hour of the night may be, I arise at once, and write out the instruction that has been given me. This manuscript is placed in the hands of one of my copyists, who makes several copies on the typewriter. Then it is returned to me, and I carefully read it over to see if it is all correct. Matter written for publication is sometimes sent direct to one of our periodicals, and sometimes laid aside with other matter to be published later in book form or in some other way. 6BIO 93 7 This is one reason why I often say "we." My helpers and I are co-workers in sending out the light given me to be a blessing to the world.--Letter 170, 1906. 6BIO 93 8 "Read the second chapter of First Corinthians," she urged, "and notice carefully how Paul uses the words 'I,' 'we,' and 'us.'" An Array of Questions from One Physician 6BIO 94 1 A letter from one prominent physician contained the most complete list of questions yet brought forward by the Battle Creek medical workers. A few illustrated the kind of trivia that the questions sometimes dealt with. Among the points presented in this letter were: 6BIO 94 2 1. Is everything from Ellen White's pen a "testimony," or are some just "letters"? 6BIO 94 3 2. Is one to assume that the conditions described in the testimonies actually exist or are they just designed to forestall such conditions? 6BIO 94 4 3. What was meant by Ellen White's statement in the college library just before the 1901 General Conference that perhaps she had written too strongly to Dr. Kellogg? 6BIO 94 5 4. What about the statement "I am not a prophet"? 6BIO 94 6 5. Does W. C. White influence the testimonies? 6BIO 94 7 6. What about "contracts"? 6BIO 94 8 7. Can I have a statement about what you mean by God in nature? 6BIO 94 9 8. Do you approve of sending personal testimonies, which the Lord has given to certain men, to other people also? 6BIO 94 10 9. Referring to the Berrien Springs incident regarding the confrontation over pantheistic teachings, does Ellen White give directions as to when, how, in what order, and to whom her writings should be sent, or is it left for others to decide? 6BIO 94 11 10. What about W. C. White's influence? Here the doctor quotes J. Edson White's alleged statements at the Berrien Springs meeting that if W. C. White did not quit tampering with the testimonies the Lord would have to take the prophetic gift from Ellen White. (Edson denied having said this. See J. E. White to EGW, July 24, 1907.) 6BIO 94 12 11. Are the testimonies a test of fellowship? 6BIO 94 13 12. What about the recall of the volume 7 galley proofs for revision? 6BIO 94 14 13. Is it right for any Seventh-day Adventist to labor in the [Battle Creek] Sanitarium? 6BIO 94 15 14. Does a late testimony abrogate all the previous ones on the same theme? 6BIO 94 16 15. What about the K-4-1899 Ellen G. White letter to Kellogg stating that medical missionary work is undenominational? 6BIO 95 1 16. What about the reform dress? (See The Review and Herald, October 8, 1867.) 6BIO 95 2 17. Were there eleven or twelve disciples at the Last Supper? [Probably supported by a mistake made by Edson White in his first issuance of the book Christ Our Saviour, an adaptation that was a mixture of E. G. White materials and his writings on the life of Christ.] 6BIO 95 3 18. To what extent and in what ways are the testimonies edited after leaving your pen? 6BIO 95 4 Ellen White answered some of these questions; a few she ignored. At times the Elmshaven staff prepared answers. Sometimes the answer was readily available; sometimes the question itself was more a statement than a question (30 WCW, p. 333). Involvements in Answering Questions 6BIO 95 5 A glimpse of the involvements in answering these questions is found in a W. C. White letter written on July 13, 1906, to Elders Daniells, Prescott, and Irwin: 6BIO 95 6 This is Friday afternoon. We have had a busy week in copying out and sending away letters Mother has been writing. Today Dores [Robinson] has copied one of eleven or twelve pages to Elder A. T. Jones in which Mother refers to past experiences, and makes some interesting quotations from letters sent to him in former years. For several days Brother Crisler has been hunting up what has been written in past years regarding contracts and agreements [between the Battle Creek Sanitarium and students and employees]. I think he will be able to submit to Mother his collection of manuscripts early next week.-- Ibid., 767. 6BIO 95 7 Commenting on the questions she was receiving and answering, Ellen White wrote: 6BIO 95 8 During the past few weeks I have not had much rest in spirit. Letters, full of questions, are continually crowding in upon us.... I have been sent some of the most frivolous questions in regard to the testimonies given me by the Lord.--Letter 180, 1906. 6BIO 96 1 But she did not dismiss all the questions as frivolous. Many she answered, writing kind, tolerant letters that dealt in a straightforward way with the problems presented. Answer Regarding Chicago Buildings 6BIO 96 2 She personally answered the questions concerning the vision given to her in Australia in which she was shown a large building in Chicago erected to serve the medical missionary interests. No such building existed, and the complaint was that Ellen White wrote a testimony of reproof for something that did not take place. 6BIO 96 3 She had dealt with this on March 8, 1903, but took it up again in 1906 on March 10. The earlier statement was sparked by a visit to Elmshaven by Judge Jesse Arthur, for many years an attorney connected with the Battle Creek Sanitarium. After attending important meetings at the St. Helena Sanitarium in June, 1902, he and Mrs. Arthur spent some time with Ellen White and key members of the office staff. 6BIO 96 4 The judge was in a cordial mood, having been deeply impressed with her presentations at the meetings, where, he declared, he had "heard the very things I needed to hear" (Manuscript 33, 1906). In the conversation, the matter of the vision of Chicago buildings was discussed. For several years there were features of this matter that perplexed Ellen White. Of the experience she wrote: 6BIO 96 5 When I was in Australia, I was shown a large building in Chicago. This building was elaborately furnished. I was shown that it would be a mistake to invest means in a building such as this. Chicago is not the place in which to erect buildings. The Lord would not be honored by such an investment of His means. 6BIO 96 6 She commented: Someone said that the testimony that I bore in regard to this was not true--that no such building was erected in Chicago. But the testimony was true. The Lord showed me what men were planning to do. I knew that the testimony was true, but not until recently was the matter explained.--Letter 135, 1903. 6BIO 96 7 She then told of how the visit of Jesse Arthur and his wife cleared up all questions. He told Ellen White that the testimony was perfectly plain to him, "because he knew that preparations were being made to erect in Chicago a building corresponding to the one shown ... [to her] in vision" (Ibid.). She recognized that the vision was a warning given to prevent the carrying out of plans "not in harmony with God's will." It did. No buildings were erected in Chicago. But individuals critical of her work later used this as an illustration that the visions were not reliable. 6BIO 97 1 Judge Arthur, after his return to Battle Creek, wrote on August 27, 1902, giving facts in the case. He told of how in late May or June, 1899, as leaders in Battle Creek sought recognition for the American Medical Missionary College, pressure was brought by the Association of American Medical Colleges for buildings in Chicago more suitable for medical education than the rented quarters in use. 6BIO 97 2 In response to this, the decision was made to erect, at the cost of $100,000 or more, a suitable and rather elaborate building. Judge Arthur himself was made chairman of a building committee of three. The judge described what took place: 6BIO 97 3 The committee met on [June 26, 1899] and immediately formulated plans for the purchase of a site and the erection of such a building. I was instructed as chairman of the committee to open negotiations ... and otherwise take steps to raise the necessary funds to purchase the site, and erect the building contemplated.--DF 481, Jesse Arthur to WCW, August 27, 1902. 6BIO 97 4 Mr. William Loughborough, a brother to the well-known Elder J. N. Loughborough, drew up the plans, and then they waited for Dr. Kellogg to return from a trip to Europe. The doctor discouraged proceeding with the project, the reason for which Judge Arthur says he never knew. 6BIO 97 5 It seems clear that Dr. Kellogg, having received Ellen White's reproof for erecting large buildings in Chicago, turned away from the project. Of this Ellen White wrote to Dr. Kellogg on October 28, 1903: 6BIO 97 6 In the visions of the night a view of a large building was presented to me. I thought that it had been erected, and wrote you immediately in regard to the matter. I learned afterward that the building which I saw had not been put up. 6BIO 97 7 When you received my letter, you were perplexed, and you said, "Someone has misinformed Sister White regarding our work." But no mortal man had ever written to me or told me that this building had been put up. It was presented to me in vision. 6BIO 98 1 If this view had not been given me, and if I had not written to you about the matter, an effort would have been made to erect such a building in Chicago, a place in which the Lord has said that we are not to put up large buildings. At the time when the vision was given, influences were working for the erection of such a building. The message was received in time to prevent the development of the plans and the carrying out of the project.--Letter 239, 1903. 6BIO 98 2 The presentation of these facts satisfied most who were concerned and may for a time have done so for Dr. Kellogg. But the criticism that Ellen White wrote a message reproving Dr. Kellogg for something he did not do formed a convenient excuse for rejecting the testimonies. Dr. Kellogg in 1942 in his own home recounted the story to the author of this biography, presenting it as a basis for his impaired confidence in Ellen White and her work. Whether Past or Future She Did Not Always Know 6BIO 98 3 This experience points up an interesting facet of her work--that is, that she herself on several occasions did not know whether the vision given to guide and guard represented something that had taken place or was given as a warning to guard against a wrong course of action. 6BIO 98 4 While in Australia Ellen White wrote a testimony to a minister, reproving him for a violation of the seventh commandment. When he received it, he felt much troubled, for he had not so transgressed. He went to W. C. White and declared that he was greatly perplexed, for he had received a testimony reproving him for something he had not done. 6BIO 98 5 "I am very glad that you have come to me," Elder White replied, and reminded him that while men draw fine distinctions between the past, present, and future, with God, all is present. He looks at the thoughts of the heart. 6BIO 98 6 "I see the point," the minister replied. "I accept ... [the] warning, and I will keep ... far away from the evil course referred to."--DF 105b, WCW, "W. C. White Statements Regarding Mrs. White and Her Work," pp. 4, 5. 6BIO 99 1 But within six months he was dismissed from the ministry for the very thing he had been reproved for, in advance, in the testimony. 6BIO 99 2 The Chicago building episode brought to Ellen White's mind two other experiences of seeing in vision buildings not yet erected. Of this she wrote in 1903: 6BIO 99 3 I have been thinking of how, after we began sanitarium work in Battle Creek, sanitarium buildings all ready for occupation were shown to me in vision. The Lord instructed me as to the way in which the work in these buildings should be conducted in order for it to exert a saving influence on the patients. 6BIO 99 4 All this seemed very real to me, but when I awoke I found that the work was yet to be done, that there were no buildings erected. 6BIO 99 5 Another time I was shown a large building going up on the site on which the Battle Creek Sanitarium was afterward erected. The brethren were in great perplexity as to who should take charge of the work. I wept sorely. One of authority stood up among us, and said, "Not yet. You are not ready to invest means in that building, or to plan for its future management." 6BIO 99 6 At this time the foundation of the Sanitarium had been laid. But we needed to learn the lesson of waiting.--Letter 135, 1903. 6BIO 99 7 But the climate when these visions were given was quite different from what it was in Battle Creek during the crisis over accepting the visions. 6BIO 99 8 Now, in 1906, with so many in Battle Creek raising questions about the testimonies, the Chicago building question was projected. On March 20, Ellen White prepared her second and more direct answer, embodying the points she covered in her 1903 letter written soon after Judge Arthur's visit (Manuscript 33, 1906). Who Manipulated Her Writings? 6BIO 99 9 The questions raised concerning the manipulation of her writings, and the influence of W. C. White on the testimonies, distressed Ellen White, particularly such charges as were traced to careless statements made by James Edson White. As referred to earlier, the two sons of James and Ellen White were much unlike in personality and character. The younger, William C., was steady, calm, loyal to the testimonies, dependable, and endued with leadership qualifications. 6BIO 100 1 The older, James Edson, while talented, creative, and a good author, was unsteady, a poor manager of finances, and, because his brother and church leaders could not and did not endorse all his ventures, very critical. The testimonies of his mother addressed to him from early years carried at times little weight; yet when fully consecrated to God he did a remarkable work, particularly among the neglected blacks in the South. [Note: See ron graybill, Mission to Black America, and A. W. Spalding, Origin and History of Seventh-day Adventists, Volume 2, chapter 18, "American Negro Evangelism."] 6BIO 100 2 Because he was the son of James and Ellen White, James Edson was able to borrow, mainly from Adventists, to support his various enterprises, many of which failed. Again and again his mother and his brother came to his personal financial aid as various enterprises he had been warned against collapsed. 6BIO 100 3 As Ellen White found she could not endlessly support him in these ventures, his brother attempted to counsel him. He in turn took the position that W. C. was influencing his mother. Among his personal friends in and around Battle Creek were a number who were voicing Dr. Kellogg's insinuations that Ellen White was being influenced by her son William and others. It was easy for James Edson to join in. He said some most unfortunate things that were quickly picked up and, coming from Ellen White's son, were capitalized on. 6BIO 100 4 Finally, painful as it was, Ellen White had to step in and set the record straight. To James Edson she wrote: 6BIO 100 5 What kind of a move was it that you made in rushing to Battle Creek and saying to those there that W. C. White, your own brother, for whom you should have respect, manipulated my writings? This is just what they needed to use in their councils to confirm them in their position that the testimonies the Lord gives your mother are no longer reliable.... 6BIO 100 6 Must I have such an impression go out? It is false, and I am sorry that you stand as you do.... You have regarded your brother in a strange, false light, and persist in doing this. 6BIO 101 1 This has been the grief of my life. Your stubborn persistence forces me to speak now. I will not keep silent.... Your sentiments are the prevailing sentiments of a deceived mind. 6BIO 101 2 As she brought the six-page, cutting reproof and censure to a close, she declared: 6BIO 101 3 Your position is a grievous thing to your mother and wears upon the life of your brother.... I shall have to speak. I cannot and will not suffer reproach to come upon the cause of God, and my work that God has given me to do, by your saying he manipulates my writings. It is falsehood--but what a charge is this! Not one soul manipulates my writings.--Letter 391, 1906. 6BIO 101 4 In another letter to Edson, written May 21, 1906, covering somewhat the same ground, she stated: 6BIO 101 5 The position you have taken, the words you have said, are not a secret. Everywhere they are handled by those who would uproot confidence in the testimonies, and they have influence because you are WCW's brother and the son of Ellen G. White.... W. C. White is true as steel to the cause of God, and no lie which is in circulation is of the truth.--Letter 143, 1906. 6BIO 101 6 Earlier in the year she had written: There are those who say, "Someone manipulates her writings." I acknowledge the charge. It is One who is mighty in counsel, One who presents before me the condition of things in Battle Creek.--Letter 52, 1906. 6BIO 101 7 As to W. C. White, she wrote later in the year to Elder G. I. Butler, president of the Southern Union Conference. She referred to her experience following upon the death of her husband, the nights of deep sorrow and then of her healing at Healdsburg, and she recounts the messages that came to her concerning her work and the work of W. C. White: 6BIO 101 8 I was instructed that the Lord had mercifully raised me up because He had a special work for me to do, and I was assured that I should have the special protection and care of God. The Lord had spared my life, and had saved me from that which was surely sapping my life forces. 6BIO 102 1 The Mighty Healer said, "Live. I have put My Spirit upon your son, W. C. White, that he may be your counselor. 6BIO 102 2 "I have given him the spirit of wisdom, and a discerning, perceptive mind. He will have wisdom and counsel, and if he walks in My way, and works out My will, he will be kept, and will be enabled to help you bring before My people the light I will give you for them. 6BIO 102 3 "Let your light so shine before men that they may see and understand in a special manner that the Lord has given a message to meet the emergencies that will arise. As you speak the words I give you, angels of heaven will be with you, to make impressions on the minds of those who hear. 6BIO 102 4 "I will be with your son, and will be his counselor. He will respect the truth that comes through you to the people. He will have wisdom to defend the truth; for I will take charge of his mind, and will give him sound judgment in the councils that he attends in connection with the work. 6BIO 102 5 "The world in its wisdom knows not God. It does not behold the beauty and harmony of the special work that I have given you. Your son will be perplexed over many matters that are to come before My people, but he is to wait and watch and pray, and let the words of God come to the people, even though he cannot always immediately discern the purpose of God. 6BIO 102 6 "If you watch and wait and pray, Providence and revelation will guide you through all the perplexities that you will meet, so that you will not fail nor become discouraged."--Letter 348, 1906. Care Required in Answering Questions and Charges 6BIO 102 7 Through June and the early part of July, Ellen White devoted much of her time to answering the many questions. Scores of letters totaling hundreds of pages were written. Many of these carried warnings concerning the perils of cherishing doubts in the face of the strong evidences God had given of the integrity of the Spirit of Prophecy. 6BIO 102 8 What care Ellen White had to exercise as she dealt with these questions from the physicians in Battle Creek! She found that she must measure her words very precisely. 6BIO 103 1 She wrote: When I am meeting with evidences that these communications will be treated by some in accordance with the human judgment of those who shall receive them; when I realize that some are watching keenly for some words which have been traced by my pen and upon which they can place their human interpretations in order to sustain their positions and to justify a wrong course of action--when I think of these things, it is not very encouraging to continue writing.... The twistings and connivings and misrepresentations and misapplications of the Word are marvelous.... What one does not think of, another mind supplies.--Letter 172, 1906. 6BIO 103 2 The time came when "the most frivolous questions" were being asked (Letter 180, 1906). She wrote: 6BIO 103 3 I am to sow the good seed. When questions suggested by Satan arise, I will remove them if I can. But those who are picking at straws had better be educating mind and heart to take hold of the grand and soul-saving truths that God has given through the humble messenger, in the place of becoming channels through whom Satan can communicate doubt and questioning.--Letter 200, 1906. 6BIO 103 4 Instruction began to come to her that she need not pick up and answer "all the sayings and doubts that are being put into many minds" (Manuscript 61, 1906). She and her staff, after providing answers to the principal questions, considered their work quite well finished in this line of defense. 6BIO 103 5 It was now mid-July. Ellen White felt relieved as she turned her attention to other interests. Camp meeting would soon open in Oakland, and she would attend. ------------------------Chapter 8--On the Evangelistic Trail 6BIO 104 1 Just a little after dawn at Elmshaven one clear, bright Sunday morning in June, Ellen White, after writing for some three hours, left the house to take a short walk in the garden. "As I walked in our garden path," she wrote, "I felt assured the Lord had heard my prayer."--Manuscript 124, 1906. She had awakened at 2:30 A.M. after "a good night's rest," and had dressed and walked down the hall to her writing room. There, presenting her case before the Lord in prayer, she pleaded that He would give her clearness of mind and preserve her eyesight. The almost constant writing, among other things, dealing with the many questions from Battle Creek, had caused painful eyestrain. She had repeated the promise "Ask, and ye shall receive." 6BIO 104 2 "I believe, I believe Thy promises," she had told the Lord, and great peace filled her soul. She noted that she was free from the distressed feelings that had pressed upon her. 6BIO 104 3 Now, as she walked along the garden path, admiring the roses and early flowering plants, the words of her morning prayer, "I cast my helpless soul on Thee, and I will trust in Thy promises," kept running through her mind. At the close of the day she could write in her diary: 6BIO 104 4 I am so thankful that I am relieved of this last month's affliction. I know in whom I have believed. I suffer no pain.... The Lord has heard my prayer and I will praise the Lord. All day Sunday was a day of rejoicing.-- Ibid. 6BIO 104 5 On Tuesday Ellen White made a thirty-five-mile trip to Healdsburg to attend an important meeting. A covered carriage, drawn by a span of young gray mares, conveyed the party of four: Ellen G. White; May White and her husband, W. C.; and Dores Robinson. W. C. was pleased to see that his mother withstood well the journey over on Tuesday and back on Wednesday, and was "of excellent courage" (30 WCW, p. 654). 6BIO 105 1 The next morning in her home she joined officers of the California Conference, together with W. C. White, C. C. Crisler, and J. N. Loughborough, in an extended study of conference affairs. With renewed health and strength she dedicated her time for the following month to her heavy correspondence. The Battle Creek issues figured in this. The Oakland Camp Meeting (July 19-29) 6BIO 105 2 Ellen White considered it her duty to attend the camp meeting in northern California in Oakland (The Review and Herald, October 4, 1906), and accepted the invitation to assist with the meetings. As was her custom, she took several members of her office staff with her, prepared to carry on her regular work as time permitted. 6BIO 105 3 The trip to Oakland in 1906 was quite different from what it is today when in little more than an hour the sixty-five miles may be traversed over paved highways and a bay-spanning bridge. Iram James, the farm manager, drove the traveling party the three miles to the Southern Pacific Railway station in St. Helena to catch the 7:30 A.M. train. At about nine o'clock they reached the line's end at Carquinez Strait. From here the passengers were shuttled by ferry to Crockett to catch an Oakland-bound train. The trip with all its connections took a little more than three hours. 6BIO 105 4 A well-situated lot in Oakland on 41st Street, between Grove and Telegraph, was the site chosen for the camp meeting. It was easily accessible to travelers by steam train, electric train, and streetcars. It was in a residential area, so there was hope of a good attendance from non-Adventists. The 200 family tents, together with the big tent and other meeting tents, were in readiness as Ellen White and her party came onto the grounds early Thursday afternoon. She and her granddaughter Mabel settled in one tent, the others in a tent next to it. She was pleased that hers was conveniently close to the large meeting tent. 6BIO 106 1 Her first appointment was on Friday; she thought she would speak three or four times during that camp meeting (Ibid.). When the meetings were over ten days later, she had spoken seven times, with some of the meetings running more than an hour. But to her surprise, and to the surprise of those close to her, these meetings seemed to be no drain on her strength. Of this she wrote: 6BIO 106 2 After speaking before that immense congregation, not one phase of weakness was upon me; this was the greatest wonder to me. I was as one refreshed from the beginning to the close of the meeting. This was a new phase in my experience. 6BIO 106 3 All who heard me, say that it was a miracle that my strength was sustained from beginning to end. Praise the Lord that He has given me His Holy Spirit.--Letter 250, 1906. 6BIO 106 4 In the days before public-address systems it was a real accomplishment to make a thousand people hear, but at the age of 78 she did this time after time. Reporting the experience in the October 4 Review and Herald, she made the simple statement "I was refreshed physically," and then told of how she was able also" to do much writing every day." The fact that many non-Adventists attended the evening evangelistic meetings thrilled her heart. The Pacific Press Fire 6BIO 106 5 Friday night a vision was given to her that she did not at first understand. But Sabbath morning just before going onto the platform--for she was to preach that day--word reached the campground that a fire at Pacific Press in Mountain View had destroyed the entire plant. The first flames were seen at about midnight. The cause of the fire, which apparently had started in the photo-engraving department, was never ascertained. The plans for the Sabbath-morning service in Oakland remained unchanged, but it was a solemn audience that listened to the messenger of the Lord that morning. When the announcement of the Pacific Press fire was made from the desk, many in the audience thought of the Review and Herald fire four years before. They remembered the warnings given and of how after the fire it was generally conceded among Adventists that the catastrophe was a judgment from God. Ellen White had stated this time after time. 6BIO 107 1 What would she say when she stood in the desk to address the waiting audience? 6BIO 107 2 The stenographic report of the Sabbath-morning meeting makes no mention of the fire. She spoke on "Love Toward God and Man." Basing her address on the story of the good Samaritan as recorded in Luke 10:25-37,she drove home the importance of compassion, tenderness, and love. "The Lord permits suffering and calamity to come upon men and women," she declared, "to call us out of our selfishness, to awaken in us the attributes of His character."--Manuscript 109, 1906 (The Review and Herald, September 13, 1906Ibid., September 20, 1906). The Friday-Night Vision 6BIO 107 3 Then, stopping short, she told the audience that many representations had passed before her the night before. Describing one scene, she told of being in a council meeting, with one after another finding fault with their brethren. There was great confusion. "The dress of the speakers was most undesirable," she said. It "was a representation of character." Christ Himself was present. Finally, after hearing one after another speak words of accusation, and when finally He could get the attention of those present, "He declared that the spirit of criticism, of judging one another, was a source of weakness in the church today." Christ picked up a standard that He held high. In burning letters was God's law, and He repeated the words "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself." As she witnessed the scene, "the names of the faultfinders appeared before them," and by each name "the faults of the erring one." And the lesson: "All who love God supremely will love their neighbor as themselves."-- Ibid. Ellen White made no attempt to give more than a general application of the vision. Church leaders present breathed easier. 6BIO 107 4 In conversation with some of the workers, she spoke of one interesting incident in the Friday-night vision. She saw many people rushing forward with criticism; some sought to lay the blame for the trouble and calamities on someone else. Then a large mirror was lifted up in which all saw themselves. Not only did they see their outward appearance, but the mirror reflected their inner character, as well. As different ones saw in the mirror their own condition, they turned away in silence. 6BIO 108 1 W. C. White reported: All of the leading laborers have united in presenting to our people on the campground the thought that this calamity is to teach each one to search his heart and see wherein we have gone astray.--30 WCW, p. 834. 6BIO 108 2 On Monday in the ministers' meeting, Ellen White told how "the experiences of Job had been presented to her during the night season as a lesson to us for this time" (Ibid.). 6BIO 108 3 In the absence of any direct testimony associating the calamity with grievous misdeeds of institutional managers, the stance set forth above became the prevailing concept. 6BIO 108 4 The fire was indeed a major calamity. The Pacific Press, with a hundred employees, was the largest and best-equipped printing plant west of the Rocky Mountains. Except for a few typewriters, the records of accounts receivable, a portion of the Signs of the Times and Our Little Friend mailing lists, and some of the book plates, all was lost--a loss of between $200,000 and $300,000. Insurance provided $100,000, just enough to pay their debts (The Signs of the Times, August 8, 1906). 6BIO 108 5 Ellen White's personal loss in book plates that were destroyed was estimated at $5,000. Continued Camp Meeting Ministry 6BIO 108 6 From day to day Ellen White filled speaking appointments. One was in the young people's tent. In spite of the fact that it was crowded with young men and young women, when some of the older folks on the grounds discerned that she was speaking there, they tried to crowd in. The Saviour seemed close to her and she spoke with freedom on the Christian experience to be gained from the ministration of the Holy Spirit. 6BIO 108 7 The last Sabbath was the high day of the feast. Again Ellen White was the Sabbath-morning speaker. The tent was packed. Drawing lessons from the first chapter of Paul's letter to the Colossians, she set forth for forty-five minutes the privileges and responsibilities of the Christian life. She appealed to the church members to "rise to their opportunities" (The Review and Herald, October 4, 1906). 6BIO 109 1 Elder G. B. Thompson followed her address and appeal by a call for "the unconverted and the backslidden," and all who had not made a full surrender, to come forward. There was a most gratifying response. 6BIO 109 2 The next day there was a baptism. Sixty-five were added to the church. For Ellen White personally, it seemed that a new day had dawned. As the camp meeting neared its close, she declared: 6BIO 109 3 I look upon this chapter in my experience in my seventy-eighth year as a miracle of Christ's working. We shall have peace and thanksgiving for the lines of work that were carried forward at this camp meeting. My soul is thankful, and I praise God with all my heart.--Letter 306, 1906. 6BIO 109 4 Some time later, in a letter to Edson, she referred to the camp meeting experience in 1876 at Groveland, Massachusetts, when she spoke on a Sunday to an estimated 20,000 people (The Signs of the Times, September 14, 1876 [MR, p. 114]): "The Lord was with us then," she wrote, "but, Edson, I felt the power of God just as decidedly on the campground in Oakland, as I did in the earlier days of the message. The sweet peace of God was upon me, and I felt refreshed rather than wearied."--Letter 288, 1906. Plans for a Continuing Evangelistic Thrust 6BIO 109 5 Considering the gratifying attendance of non-Adventists from the community at the night meetings, it seemed well to church leaders to leave the big tent standing and continue with evangelistic services. Sister White encouraged this. It was a plan successfully followed in Australia. A twofold thrust was planned: Workers would remain encamped on the ground; an evangelistic meeting would be held every night, and during the day there would be house-to-house visitation. 6BIO 109 6 Elder Haskell and his wife, who had assisted at the camp meeting but who had been working in San Bernardino, would be requested to stay on to conduct a "Bible training school" for workers and laymen while this special effort was being made in Oakland (The Review and Herald, October 4, 1906). The Haskells had perfected this effective manner of work. 6BIO 109 7 During the mornings they would both lead out in conducting classes in the Bible and in methods of personal work. Bible instructors and literature evangelists would then fan out into the surrounding communities in the afternoons. 6BIO 110 1 As Ellen White urged the Haskells to respond to the invitation, she declared, "There is to be no stone left unturned to lead souls to find the treasure, the hidden treasure of Bible truth."--Letter 254, 1906. 6BIO 110 2 The conference committee also invited a successful evangelist in southern California, Elder W. W. Simpson, to come a little later and assist in Oakland. Ellen White to Participate 6BIO 110 3 With renewed strength and fired with evangelistic zeal, Ellen White determined to participate in the action. When she could, she would go down weekends to encourage and assist. It would mean a serious break in her literary work, for each weekend trip would consume three full days, and sometimes four, but soul winning was her lifework. Earlier, in wrestling with Battle Creek problems, she wrote, "I do not think that my labors should be mainly for our own people, but for those who have not yet had the light of truth."--Letter 195, 1904. 6BIO 110 4 After two weeks at home, a time when the weather was very warm, she made her first weekend trip to Oakland, going down with Sara McEnterfer on Thursday, August 16. They stayed in the family tent she had occupied during the camp meeting. She spoke in the big tent Sabbath morning. Attendance was good as church members came in from Berkeley, Alameda, and San Francisco. She also spoke Sunday afternoon in the evangelistic meeting in the tent. She observed with satisfaction the work of the Haskells but could see that the time was ripe for Elder Simpson to come. She wrote to him, urging, "Now is the time ... to visit San Francisco and Oakland.... Nothing of an ordinary character," she insisted, "will be effective in awakening this community. A powerful message must be borne."--Letter 272, 1906. 6BIO 110 5 She made nine weekend trips to the Bay Area in August, September, October, and November. She spoke in Oakland on seven weekends, first in the big tent and then in the Congregational church rented for Sabbath meetings, and twice in San Francisco. Usually she spoke in the afternoons so as not to disturb the Sabbath-morning services in the local churches. The Oakland church had been sold, and plans were under way to build again; hence their use of the rented building. Evangelist Simpson's Effective Ministry 6BIO 111 1 Elder Simpson came to Oakland as a new voice, and it was thought well to choose a new location for his meetings. A place was found for the large tent in the business part of the city, near the post office. Sister White took satisfaction in helping to fold the handbills announcing the meetings. 6BIO 111 2 The weather was remarkably good, and Elder Simpson's meetings were well attended. He had an audience of about 500 every evening. Of his methods Ellen White wrote: 6BIO 111 3 Brother Simpson is an intelligent evangelist. He speaks with the simplicity of a child. Never does he bring any slur into his discourses. He preaches directly from the Word, letting the Word speak to all classes. His strong arguments are the words of the Old and the New Testaments. He does not seek for words that would merely impress the people with his learning, but he endeavors to let the Word of God speak to them directly in clear, distinct utterance. If any refuse to accept the message, they must reject the Word.--Letter 326, 1906 (Evangelism, 204). 6BIO 111 4 Simpson dwelt especially on the prophecies of Daniel and of John in the book of Revelation. His unique methods gripped the audiences: 6BIO 111 5 He has large representations of the beasts spoken of in these books. These beasts are made of papier-mache, and by an ingenious invention, they may be brought at the proper time before the congregation. Thus he holds the attention of the people, while he preaches the truth to them. Through this effort hundreds will be led to a better understanding of the Bible than they ever had before, and we trust that there will be many conversions.-- Ibid. 6BIO 111 6 His manner of work reminded Ellen White of the work done in 1842-1844. He used the Bible, and the Bible alone, to prove his points, presenting a plain "Thus saith the Lord" (Letter 350, 1906 [Evangelism, 204]). As to his speaking, she wrote that "not one careless or unnecessary word escapes his lips. He speaks forcibly and solemnly." More Than One Right Way To Work 6BIO 112 1 What church leaders soon learned was that two good, dedicated soul winners, with very different methods of work, found it difficult to recognize that there was more than one right way to accomplish a task. In this particular case, both men were uncomfortable working in the same city, as urgent as the need was for all kinds of talents to accomplish the Lord's work (Mrs. S. N. Haskell to EGW, October 14-17, 1906). Many of the San Francisco believers had attended the camp meeting in July, and some had enrolled in the classes being taught by Elder and Mrs. Haskell in their Bible school. As they pressed for a similar work, arrangements were made for the Haskells to labor in San Francisco, across the bay from Oakland. Some weeks later they returned to San Bernardino. 6BIO 112 2 Ellen White, enjoying the best health she had had in years (Letters 342 and 346, 1906), took great satisfaction in her weekend visits to the Bay Area cities. On a very few occasions she found it necessary to cancel appointments. It was so in late August. 6BIO 112 3 Two Sabbaths in November she spoke in the San Francisco church. Then there was another trip to Oakland in mid-December. Elder Simpson, in closing his Oakland meetings, was to speak on the Spirit of Prophecy and have his final baptism. He wanted Ellen White to be there and address the new converts, so that they might become personally acquainted with her. 6BIO 112 4 This she did, speaking Sabbath afternoon. She also witnessed the baptism on Sunday at the Piedmont Baths. Thirty-two were buried with their Lord (Letter 386, 1906). Others would soon follow. 6BIO 112 5 Shortly thereafter Elder Simpson returned to the Southern California Conference, which had lent him for the work in Oakland. 6BIO 112 6 Now the Haskells were badly needed again in Oakland. In writing to them Ellen White acknowledged making a mistake in judgment in consenting to their leaving the Bay Area. Note her words: 6BIO 112 7 I am sorry that I gave my consent to your leaving. A mistake has been made, and I feel that I am partially to blame. Precious golden opportunities have been lost that, had they been improved, might have advanced the work decidedly. You both would have been doing the very work that God has given you to do. 6BIO 113 1 But we will not now mourn over the past. Let us move intelligently in the future.... The work in Oakland must not be cut short.--Letter 380, 1906. 6BIO 113 2 The shortened workweeks because of the frequent visits to Oakland and San Francisco meant less time for her book work, but she was involved as always in the varied interests of the cause. 6BIO 113 3 "All my life," she wrote on July 17, "has been a life of discipline in the solemn, sacred work of being His messenger to give warnings that are to be given to the world.... Woe would be unto me if I should suffer my mind to be turned away one jot or tittle from the testing truth for this time."--Manuscript 125, 1906. Loma Linda Interests Again 6BIO 113 4 The Los Angeles camp meeting opened Thursday, August 16. Ellen White deemed this an appropriate time to set the needs of a special educational work at Loma Linda before the officers and believers of the Southern California Conference. On Sunday, August 19, before returning to St. Helena from an Oakland weekend, she penned a most earnest appeal addressed to Elder G. W. Reaser, the conference president, and the executive committee of the conference. It opened: Dear Brethren, 6BIO 113 5 I am very anxious that Brethren Reaser and Burden, and their associates, shall see all things clearly.... Be very careful not to do anything that would restrict the work at Loma Linda. It is in the order of God that this property has been secured, and He has given instruction that a school should be connected with the Sanitarium.--Letter 274, 1906. 6BIO 113 6 Then she specified the work that should be done in training young men and young women to be efficient medical missionary workers. "Means must be raised," she wrote, and urged that no one should act a part in influencing the people not to give. It was a tremendous appeal that not only called for money but announced to everyone a phase of the work that was to be developed at Loma Linda--a school. 6BIO 114 1 How glad she was after the camp meeting to learn that there was a response in the amount of $12,500 to the call for funds for Loma Linda (Pacific Union Recorder, September 13, 1906). Somehow the conference had been especially blessed since taking steps in 1905 to purchase the property. In addition to the gift to Loma Linda, $5,000 of surplus tithe went to establish mission stations in Uganda and India; $4,594 in offerings was sent outside the conference for special enterprises; and $4,250 was given for the San Fernando school. Her Correspondence 6BIO 114 2 Ever calling for Ellen White's attention was her correspondence. Many of the letters she answered quickly. Some letters that sought counsel from her she deferred in answering. To S. M. Cobb, president of the New Zealand Conference, she wrote on August 22, "I must prayerfully consider the contents [of your letter] before I can go into the matters of which you speak."--Letter 270, 1906. Likewise to G. I. Butler, president of the Southern Union, she wrote on October 30, the day his letter came to her, "I shall not try to answer your letter now, for there are questions in it that require a thoughtful rereading."--Letter 348, 1906. 6BIO 114 3 But before she laid her pen down, she had written what turned out to be eight double-spaced pages in typewritten form. In this letter she dealt with some delicate matters. A copy was sent inadvertently to a literature evangelist with whom she corresponded. Often it was her custom to send copies of newsy, nonsensitive letters to acquaintances and friends, and one such was supposedly what she had sent. When she discovered that a confidential letter had been sent by mistake, she fired off a retrieval letter: My Dear Brother, 6BIO 114 4 I wish to say a few words to you. I placed the wrong copy of a special testimony in your hands. The one I supposed I had let you have, written to Elder Butler, was one that could be freely circulated anywhere. But special testimonies that deal in special subjects are not to be brought out before any and every party. 6BIO 115 1 I suppose this that is in your hands is my special personal property, and matter that mentions names should not go into your hands. Now please return that private copy to me and let it not be made public.... 6BIO 115 2 Enjoin on all who have read this matter or heard it read, that it is too sacred a matter to be treated as common property at this period of time. It may have to come, but it is not to be made known at present. Will you return these copies to me as soon as possible and do not read this matter to anyone? ... 6BIO 115 3 I can write no more now. It is near the Sabbath, and I must close up this matter.... The personal letter to Elder Butler was not designed to be made public. Return it to me if you please and keep no copy of the same. I will expect this to be done.--Letter 353, 1906. Rebuilding the Pacific Press 6BIO 115 4 The loss of the Pacific Press on July 21 set in motion many lines of activity. For a time neighboring printing establishments printed Signs of the Times and Our Little Friend. The Review and Herald was asked to help meet the needs of the literature evangelists for large message-filled books. This was especially true of The Great Controversy. The loss of the stock of books in Mountain View led to the hastening of certain revisions, in that book, particularly in its format, chapter headings, illustrations, and the appendix. The new edition appeared in 1907. Some badly worn printing plates had to be repaired or replaced. There was no change in the text of the book. 6BIO 115 5 Ellen White was drawn into the planning for the future of the publishing house. At a stockholders' meeting she attended in Mountain View on September 10 and 11, the decision was reached to rebuild the plant in Mountain View on a much smaller scale, and to eliminate all commercial work. She spoke on both of the two days, making earnest appeals for dedication, loyalty, and consecration (Manuscript 71, 1906; Manuscript 73, 1906). At the close of her second talk, she endorsed fully the plans for rebuilding in a modest fashion. A Second Granddaughter Marries 6BIO 115 6 William C. White and his mother returned to Elmshaven in time for the wedding of her granddaughter Mabel to Wilfred Workman, who was connected with Healdsburg College. Mabel was 19 and Wilfred 26. The ceremony was held Wednesday evening at 7:30, on the south lawn at Elmshaven. The Women's Improvement Society of St. Helena had loaned fifty Japanese lanterns to light the lawn, and chairs and seats of different kinds provided space for the 150 friends who came. The Sanitarium orchestra and choir provided the music. While the party waited for the bride and groom, Willie told of the camp meeting in Boulder, and Dores told about the Pacific Press stockholders' meeting--not very romantic, perhaps, but a recital of denominational history in the making and probably of interest to most of the guests. W. C. White performed the ceremony, and Ellen White offered prayer, just as she had at Ella's wedding. 6BIO 116 1 After the congratulations and more music, the guests walked around to the west side of the home--between the main house and the office--where, under the big live oak tree, a tent was standing in which the wedding gifts were displayed. Near the tent a little rockery was arranged with ferns concealing three large bowls of fruit punch from which the guests drew refreshments as from a mountain spring. Wedding cake was also served. 6BIO 116 2 The bride and groom went to Healdsburg, Mabel to be assistant matron and Wilfred to work in the business office (32 WCW, pp. 143, 145, 159). Ellen White Begins to Await Her "Summons" 6BIO 116 3 In the months before her seventy-eighth birthday in late November, more frequently than in the past she referred to the possibility that her life might soon close. To her older sister, Mary Foss, she wrote: 6BIO 116 4 My sister, you are older than I, and we are the only members of our family who are spared.... I am waiting my summons to give up my work, and rest in the grave.... I believe I shall meet you when our warfare is accomplished.--Letter 112, 1906. 6BIO 116 5 She referred to this in a letter to Frank Belden, her sister Sarah's son: 6BIO 116 6 The Lord gives me strength continually to go straight forward. But my work is nearly completed. I am "only waiting till the shadows are a little longer grown." But my books will testify when my voice shall no longer be heard. 6BIO 117 1 The truths committed to me, as the Lord's messenger, stand immortalized, either to convict and to convert souls, or to condemn those who have departed from the faith and have given heed to seducing spirits.--Letter 350, 1906. 6BIO 117 2 Before her birthday, November 26, she told her family she did not want to receive presents or have any demonstration in her honor. Her wishes were acceded to (Letter 370, 1906). Rather, she ordered sizable shipments of dried prunes from the bountiful crop to be sent to Oakwood College, the Madison school, and to F. E. Rogers, who was in charge of the mission in Vicksburg, Mississippi (32 WCW, p. 263). 6BIO 117 3 Ten days later Ellen White wrote to a sister in the faith who was in straitened circumstances, expressing thankfulness for the "beautiful letter" that the sister had written her. In closing Ellen White asked some meaningful questions: 6BIO 117 4 Have you all my books? Tell me those that you have, so that I can send you those you have not. And which of our papers are you taking? Do you get the Review and Herald, Signs of the Times, and The Youth's Instructor? Let me hear from you soon after you receive this letter. 6BIO 117 5 Be of good courage in the Lord, and be joyful in God.--Letter 392, 1906. ------------------------Chapter 9--1907--At Home and in the Field 6BIO 118 1 The year 1907 proved to be a fairly good year for Ellen White in the advancement of her literary work. There was some travel, but all within California. The work on the preparation of books was interspersed with speaking appointments, interviews, and correspondence, and with visions of the night sometimes given to meet crisis situations. It was the year of Ellen White's shortest testimony. 6BIO 118 2 New Year's Day at Elmshaven dawned clear, bright, and warm after several days of rain. But long before darkness gave way to the sunrise, Ellen White was up and writing, aroused from her sleep by a vision regarding the sanitariums in southern California, and some of the problems developing in the newly opened work at Paradise Valley and Loma Linda. 6BIO 118 3 Her cheery words of greeting, wishing members of her family a happy new year, made it clear that she was of good courage that Tuesday morning, and after breakfast she continued the writing out of the counsels and cautions imparted to her in the early-morning vision. 6BIO 118 4 It was a normal workday in the office. W. C. White had devoted Monday to letter writing, trying to catch up after a trip east. He continued on New Year's Day, and in a letter to his close friend, Arthur Daniells, he described what was going on (32 WCW, p. 619). Helen Graham was taking his dictation. Clarence Crisler, who had been gathering materials from Ellen White's writings regarding the work in the Southern States in anticipation of an E.G. White book devoted to that topic, was now assembling her writings on Ezra for a series of Review articles. The Sabbath school lessons for the first quarter of 1907 were on the book of Ezra, and it was hoped these articles would provide collateral reading. 6BIO 119 1 The task was larger than anticipated, and while the preliminary material on Nehemiah was printed in the Review in March and April, it was not until January and February, 1908, that the five articles on Ezra were published. But the eighteen articles on this phase of Old Testament history were steps in the preparation of Prophets and Kings. 6BIO 119 2 Dores Robinson was transcribing his notes taken on Sister White's talks in Oakland. Later in the day, W. C. White discussed with him the proposal of assembling her materials on Melrose Sanitarium for publication in a pamphlet as one of the numbers of the Series B Special Testimonies. Problems were developing there, and church leaders felt if such a pamphlet were widely circulated, it would be helpful. The sixteen-page document eventually appeared as Special Testimonies, Series B, No. 13. 6BIO 119 3 Two of the women secretaries, Maggie Hare and Minnie Hawkins, both from Australia, were collecting materials on Ellen White's experiences in Europe and Australia. 6BIO 119 4 Later in January the California Conference session would be held in San Jose, and it seemed desirable to present there Ellen White's counsel on the tithe and its use. On that New Year's Day, plans were laid for Dores Robinson to assemble the material, first to be read at the conference session, then published in a pamphlet and eventually in Testimonies, volume 9, a book then in preparation. 6BIO 119 5 Ellen White did not attend the San Jose meeting but the material assembled, amplified by her document titled "Faithful Stewardship," was read. Later this was published in a thirty-two-page pamphlet titled The Support of God's Kingdom on Earth. Her article on "Faithful Stewardship" was brought into volume 9, filling pages 245-252. 6BIO 119 6 Sara McEnterfer was searching the writings, published and unpublished, to find answers to questions submitted in correspondence from church members. This was a phase of work Ellen White could not give time and strength to, and was one of Sara's continuing assignments. Helen Graham helped her when she could. 6BIO 120 1 Several members of the Wessels family of South Africa, including Mother Wessels, who had liberally helped the Avondale school with her means, were visiting northern California. They were entertained in the W. C. White home, and, of course, spent some time at Elmshaven (32 WCW, pp. 620-622). Problems in Organizational Relationships 6BIO 120 2 Here and there in the church at large, problems of unity and organization festered. E. E. Franke was leading a New Jersey church away from the denomination. In Washington, D.C., Elder L. C. Sheafe, one of the most talented black ministers, was, along with his church, bolting the denomination, largely over organizational problems. In Battle Creek, a contest over the ownership of the Tabernacle was nearing a climax (Ibid., 666). 6BIO 120 3 W. C. White shared a letter with his mother written January 18 by Elder A. G. Daniells in Washington, D.C. It told of the Sheafe disaffection in Washington, and the steps his church was taking in pulling away from the denomination and striking out in the lines of congregational government. Sheafe was in close touch with Dr. J. H. Kellogg and Elder A. T. Jones, and had spent some time at Battle Creek Sanitarium. This visit lent support to Sheafe's urge for independence. It gave support to the views on organization that were counter to those for which the church stood. 6BIO 120 4 On February 4, Ellen White wrote to Daniells concerning the "present situation" and declared that at Battle Creek "a strong testimony should be borne ... all the time regarding proper organization," and that "the movements of Elder A. T. Jones must be carefully watched."--Letter 24, 1907. 6BIO 120 5 The same day she wrote to Elder Sheafe: Dear Brother, I am writing to you in the early morning. In the night season I have had representations of your case, and have been conversing with some of the brethren in Washington, D.C., in regard to the work to be done in that city. 6BIO 120 6 Elder Sheafe, Satan has been at work upon your mind, and for a long time you have been entertaining his suggestions.... You have lost your bearings concerning many things, and cherish some views that bear the same mark of spiritual disease that has led to the disaffection at Battle Creek. And the enemy is working through you to spoil the flock of God. The Lord bids me to say to you, Stop right where you are. 6BIO 121 1 She urged that he let no man unsettle his faith, and she admonished: 6BIO 121 2 Do not, I beg of you, turn aside to strange doctrines. In the visions of the night I am charged by the Lord to warn you against this. I want you to be a happy man in this life, a representation of what a minister of Christ should be.--Letter 44, 1907. 6BIO 121 3 Unfortunately, the warnings and appeals went unheeded. A few years later, Elder A. T. Jones, after his full apostasy, joined the breakaway church led by Elder Sheafe. 6BIO 121 4 On that same day, February 4, 1907, as her mind turned to Battle Creek and the detrimental work being done by A. T. Jones, she urged that "we must make sure [i.e., secure] the control of the Tabernacle." She warned that "Elder A. T. Jones will work in every possible way to get possession of this house, and if he can do so, he will present in it theories that should never be heard."--Letter 38, 1907. 6BIO 121 5 In the same communication she wrote that according to the light the Lord had given to her, "Elder A. T. Jones and Dr. Kellogg will make every effort possible to get possession of the Tabernacle," and she admonished that "we must not allow that house to be used for the promulgation of error." 6BIO 121 6 The Tabernacle was built by the Seventh-day Adventist people. It is their property; and their loyal representatives should control it.-- Ibid. 6BIO 121 7 In this letter Ellen White called for unity as a hedge against the seductive work of the adversary. "Alone, So Alone" 6BIO 121 8 Ellen White recognized that her responsibility ended when she had done all in her skill and power to present God's messages with love, concern and appeal. But when they were not received, her heart was heavy. She recognized that the hidden forces of evil were in the fray, and at times she felt very much alone. Early Friday morning, March 1, she confided her feelings in general: 6BIO 122 1 I am carrying a weight of great responsibility, and I scarcely venture to speak of the weight that oppresses my soul, for there is not one of those connected with me that can possibly understand the anguish of my heart. I feel that I am alone, alone as far as any soul's being able to understand is concerned. 6BIO 122 2 But why do I wish that they could? I have my Friend in Jesus, and He can help me and He alone. He has been to me a very present help in times of greatest necessity, and now I can only trust, and hang my helpless soul on Jesus Christ. 6BIO 122 3 I am instructed that the less I have to draw upon human helpers engaged in the work in helping me, even in my own house, the better. It is wise not to trust in any mortal. I must move forward, not expecting they will understand. I must work alone, alone. 6BIO 122 4 Then a heavenly being spoke to her: "Who can stand by you in the hour of fierce conflict, when in combat with the powers of darkness, with Satan and his host of invisible allies? You will, as far as human help is concerned, remain alone. The Lord alone understands. In Him you may trust. Commit the keeping of your soul to Him who has given your special work to you. 6BIO 122 5 "Your Mediator, your Comforter, will not leave you, although Satan will interpose his presence, his companionship. Be not afraid. I am your Redeemer who was tempted in all points like as you are tempted. I will impress your mind, and ever know I will not leave you nor forsake you." 6BIO 122 6 She then expressed her determination, regardless of what she was called upon to meet: 6BIO 122 7 I have been nearly overcome with perplexities. I will trust in God. All the reason I desire to live is to bear my part in the work as the Lord's messenger, faithfully discerning the evil because of the light given me, and also discerning the right. I have had very clear instruction, from which I am not to deviate one particle under any representation to, under any statement of, any human being--minister or physician. 6BIO 123 1 As she thus contemplated, the heavenly messenger spoke to her again: 6BIO 123 2 "In every spiritual conflict you are not alone. By the eye of faith you are to see your Redeemer as your present help in every time of need. In your experience of the message given you to bear, the truth is written just as it is in the books of heaven. 6BIO 123 3 "All false statements made will appear just as they are, for it is against Christ that they do this evil, working on the enemy's side. They are poor, deceived souls, but they choose the darkness when they might have the light. They are those who are learning their lessons from the fallen apostate and they have eyes, but they will not acknowledge the evidence. They have ears to hear, but will report the very opposite of the truth which they hear, turning it to falsehood. There is not any dependence to be placed in the words they speak." 6BIO 123 4 Then, with assurance the charge came to her: "Go and bear your testimony, teaching them to observe all things I have commanded you, and 'lo, I am with you alway, even unto the end of the world.'"--Manuscript 154, 1907. 6BIO 123 5 The record of what took place at Elmshaven that early Friday morning provides an intimate picture of her relationship to her own experiences and lays the foundation for what happened the next Sunday night. An Assuring Experience 6BIO 123 6 Sunday afternoon, Elder Haskell had an interview with her regarding the work in Oakland and also concerning broadening the distribution of her books and other publications on present truth. The visit over, she was weary and retired early. 6BIO 123 7 "I was suffering with rheumatism in my left side," she reports, "and could get no rest because of the pain." 6BIO 123 8 I turned from side to side, trying to find ease from the suffering. There was a pain in my heart that portended no good for me. At last I fell asleep. 6BIO 123 9 About half past nine [Sunday night, March 3], I attempted to turn myself, and as I did so, I became aware that my body was entirely free from pain. As I turned from side to side, and moved my hands, I experienced an extraordinary freedom and lightness that I cannot describe. The room was filled with light, a most beautiful, soft, azure light, and I seemed to be in the arms of heavenly beings. 6BIO 124 1 This peculiar light I have experienced in the past in times of special blessing, but this time it was more distinct, more impressive, and I felt such peace, peace so full and abundant no words can express it. I raised myself into a sitting posture, and I saw that I was surrounded by a bright cloud, white as snow, the edges of which were tinged with a deep pink. The softest, sweetest music was filling the air, and I recognized the music as the singing of the angels. Then a Voice spoke to me, saying: "Fear not; I am your Saviour. Holy angels are all about you." 6BIO 124 2 "Then this is heaven," I said, "and now I can be at rest. I shall have no more messages to bear, no more misrepresentations to endure. Everything will be easy now, and I shall enjoy peace and rest. Oh, what inexpressible peace fills my soul! Is this indeed heaven? Am I one of God's little children? and shall I always have this peace?" 6BIO 124 3 The Voice replied: "Your work is not yet done." 6BIO 124 4 Again I fell asleep, and when I awoke, I heard music, and I wanted to sing. Then someone passed my door, and I wondered if that person saw the light. [There is no record that those passing the door saw the light.] After a time the light passed away, but the peace remained.--Testimonies for the Church 9:65, 66. 6BIO 124 5 After sleeping a little while again, she had another vision--this time about the book work, and the circulation of tracts and books (Ibid., 9:66, 67). Its main feature was to encourage more aggressive distribution of denominational literature. Warnings to Safeguard the Battle Creek Tabernacle 6BIO 124 6 At Battle Creek the crisis was looming over the ownership and control of the much-loved house of worship, the "Dime Tabernacle." The structure, which could comfortably seat 2,400 people, and 3,200 when opened fully, was so known because of the method employed by James White to raise money for its construction. Since it would serve the church generally, each church member throughout the field was asked to give a dime a month toward its construction cost. 6BIO 125 1 The warning in the letter written February 4, 1907, referred to above, was not the first concerning the security of church-owned property in Battle Creek. On June 28, 1905, she had addressed herself to the subject: 6BIO 125 2 I wish to sound a note of warning to our people nigh and afar off. An effort is being made by those at the head of the medical work in Battle Creek to get control of property over which, in the sight of the heavenly courts, they have no rightful control.--Manuscript 79, 1905. 6BIO 125 3 A year later she wrote on July 27, 1906: I have seen that the leaders in the medical work in Battle Creek will try to secure possession of the Tabernacle. Their scheming is so subtle that I greatly fear that this may be accomplished.--Letter 306, 1906. 6BIO 125 4 Although at the time there was no evidence that this would or could take place, she told W. C. White that "it will require earnest effort to save the Tabernacle to the denomination."--30 WCW, p. 996. 6BIO 125 5 Then on October 30, 1906, she wrote of how she had directed letters to different ones in danger of being misled and again declared: 6BIO 125 6 The disaffected ones will make every effort possible to secure the Tabernacle, and to gain other advantages by which to disseminate their wrong theories and carry forward their apostasy. But the Lord lives and reigns. I am writing out the cautions He gives me. I will not give up.... It may be that I shall have to visit Battle Creek.--Letter 348, 1906. 6BIO 125 7 The warnings were noted by Elder Daniells and other leaders of the church, and steps were initiated to guard the control of the Tabernacle. In 1863, years before the procedures the denomination now employs to hold and protect church property were instituted, a corporation had been formed to hold the ownership of the Battle Creek church. The articles called for trustees to be elected by the church at stated intervals. Under normal circumstances this would have been adequate. But things in Battle Creek were far from normal. The Battle Creek church operated without a pastor. The first elder, George Amadon, who for many years was connected with the Review and Herald, selected Sabbath-morning speakers from the many ministers in Battle Creek. In 1906 the young minister sent there to care for the needs of the youth made the selection of speakers. 6BIO 126 1 As matters grew more critical, several ministers of long experience were sent in by the conference for a few weeks at a time to conduct special meetings. Steps Taken as the Crisis Deepened 6BIO 126 2 Now, as the crisis deepened and Ellen White was sending warnings concerning the security of the Tabernacle, church leaders, local and general, saw that the time had come to appoint a pastor. The man chosen was a much-trusted young minister, M. N. Campbell. He was 32 years of age and had just been ordained. Elder Daniells told him that the assignment would be no easy job. Daniells had just talked to the trustees of the Tabernacle about safeguarding it, and he told Campbell that the trustees had told him to go on about his business. When Daniells asked Campbell to take the job in Battle Creek, Campbell replied: 6BIO 126 3 Elder Daniells, I'm ready to do anything in this world the General Conference asks me to do. If it's Battle Creek, all right, I'll go there.--DF 421c, M. N. Campbell, "Experiences With Ellen G. White," p. 6. 6BIO 126 4 Upon this expression of his willingness to go, the local conference appointed him as pastor of the Battle Creek church. He moved there in November, 1906. In view of his commission, he was soon on the track of the trustees of the corporation that held the Tabernacle. 6BIO 126 5 His first discovery was that the charter had expired in 1892, fourteen years earlier, and the trustees had done nothing to renew it. He did his homework well, seeking legal advice and studying the steps that had to be taken to keep the Tabernacle. 6BIO 127 1 It was known that the men in control were very favorable to Dr. Kellogg and Elder Jones. The new pastor made friends with the trustees, meeting with them occasionally at the bank, where one was the cashier. He tried to gain their confidence. 6BIO 127 2 One day in early January he asked, "Why don't you men take steps to safeguard the Tabernacle and have it reincorporated?"-- Ibid., 8, 9. They talked it over and decided to do just that. The date was set for the legal meeting. 6BIO 127 3 But the agreement did not hold for long. When Campbell arrived home, the telephone rang. The trustees said that if they were to go through with it, A. T. Jones must have the right to take part in the legal meeting. Campbell's reply was a decided No! Jones was not a member of the Battle Creek church, and he was not a man the church had confidence in. Other conditions were proposed that Campbell could not accept, and the trustees declared that the meeting they had agreed to would not be held. To this the young pastor responded, "I'm here to tell you, my brother, that that meeting will be held." 6BIO 127 4 But Campbell did not know how it could be done, and he pondered the matter. A day or two later the minutes of a board meeting of the Battle Creek Sanitarium in which the ownership of the Tabernacle was discussed fell into his hands. The minutes made it clear that the trustees were trying to play into the hands of men at the Sanitarium. While the informer intended that Campbell should only read the minutes, he had them copied while the one who brought them stood by impatiently. The Legal Meetings 6BIO 127 5 With minutes in hand showing the disloyalty of the trustees, Campbell confronted them with the choice of a legal meeting to care for the Tabernacle or having the minutes read to the church the next Sabbath. 6BIO 127 6 They quickly agreed to the legal meeting, and it was understood that A. T. Jones would not be involved. They declared that if what the minister disclosed were to be made public, "we will have to move out of town." Campbell promised secrecy on the point if they would agree not to "move a finger to interfere with the procedures to be taken to safeguard the Tabernacle" (Ibid., 12). 6BIO 128 1 But when the first legal meeting was held, every step possible was taken to delay or thwart what had to be done. In all, five critical legal sessions were held, each freighted with uncertainties. Both Campbell and Amadon reported on the last and most crucial one at which new articles of incorporation were to be voted and new trustees elected. 6BIO 128 2 A little time before the meeting the pastor called a few of the leading brethren together for a season of prayer. "They were all good, faithful men," Campbell reported, "but I don't know that I ever saw a set of men more scared. Old Brother Amadon, one of the finest Christians that ever lived, moaned, 'If only Sister White were here, if only Sister White were here.'"-- Ibid., 14. 6BIO 128 3 Campbell replied, "Well, brother, she isn't. No use groaning over that. But we are here. We've got to handle this thing." 6BIO 128 4 All of them knew Sister White was in California, but Amadon continued, "Oh, if only Sister White were here." Ellen White's Shortest Testimony Arrives 6BIO 128 5 Ten minutes before the meeting was to open, a Western Union messenger came to the door and inquired: "Is Mr. Campbell here?" 6BIO 128 6 Campbell said, "Yes," and reached out for the telegram addressed to him. Opening it he found this message: "Philippians 1:27, 28. (Signed) Ellen G. White." 6BIO 128 7 It was a testimony, her shortest testimony ever. Opening their Bibles to the reference given, they read: 6BIO 128 8 "Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; and in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God." 6BIO 128 9 Elder Campbell reported: That settled the question. That was a communication from Sister White that we needed right at that moment. God knew we were holding that meeting, and that we had a group of scared men, and that we needed help from Him, and so He gave us the message that came straight to us in the nick of time. It sounded pretty good to us.-- Ibid., 14, 15. 6BIO 129 1 In spite of the fact that every conceivable step was taken by the opposition to block the work of reorganization, the meeting was conducted successfully and adjourned somewhat after 11:00 P.M. Elder Campbell read again at that meeting Ellen White's counsel to safeguard the Tabernacle. It carried "great weight with the congregation" (G. W. Amadon to WCW, March 15, 1907). 6BIO 129 2 The next morning George Amadon wrote to W. C. White at Elmshaven: 6BIO 129 3 With much joy I hastily pen you a few lines. Many thanks for the telegram. How appropriate was the scripture. Well, the church held the adjourned meeting last evening. It was half-past eleven before we got home. There was a persistent and unreasonable opposition to every step taken.-- Ibid. 6BIO 129 4 Amadon reported that three fourths of the congregation voted for the articles and bylaws. 6BIO 129 5 The Lord through His servant had sent warning messages. Faithful men heeding these messages had moved forward dramatically and with faith. The Battle Creek Tabernacle was saved for Seventh-day Adventists. ------------------------Chapter 10--Continuing in a Varied Ministry 6BIO 130 1 As time permitted, in mid-1907 Ellen White continued writing, particularly on Old Testament history (Prophets and Kings) (33WCW, p. 482). She was eager to push that work forward. Before March was over, one of her highly valued secretaries, Maggie Hare, left her seven-year employment at Elmshaven to go back to her home in New Zealand. (As W. C. and Ellen White hoped, she returned four years later with a husband and both served on the staff.) Negotiations were culminated for Paul Mason, working at Mountain View with E. R. Palmer of the General Conference Publishing Department, to join the staff as accountant. He took the place of Sarah Peck, who wanted to devote full time to educational work. 6BIO 130 2 March also included a visit from Edson, who was working in the South. Another visitor was Edward Forga, of Arequipa, Peru, who had recently married Marguerite Lacey, May White's youngest sister. Forga would soon be pioneering the translating of some of the E. G. White books into Spanish (Ibid.). A Quick Trip to Southern California 6BIO 130 3 Ever since the vision of New Year's Day, Ellen White felt impelled to spend a little time in southern California, where her counsel was needed in the new medical institutions, but the trip, for various reasons, had been repeatedly postponed. By mid-April the time seemed propitious, so on Thursday, April 18, she was off with W. C.; Dr. and Mrs. D. H. Kress, en route from Australia to the new sanitarium in Washington, D.C.; Dr. H. F. Rand, medical superintendent of the St. Helena Sanitarium; Dores Robinson; and Sara McEnterfer. 6BIO 131 1 She visited the school at San Fernando, and then Loma Linda. At the newly developing College of Evangelists, forty students were enrolled; some were completing the first year of medical studies (The Review and Herald, August 1, 1907; Pacific Union Recorder, May 23, 1907). She went on south to the Paradise Valley Sanitarium for a week, where she addressed the board of directors and the patients. She counseled the matron, her longtime friend and fellow investor in the institution, regarding more liberal policies in dealing with the patients and a less dictatorial attitude toward other members of the Sanitarium staff. On Thursday, May 9, she and Dores Robinson were driven forty-five miles north to San Pasqual, where on Friday she spoke to the church school children and on Sabbath took the morning worship service in the church. 6BIO 131 2 On Sunday she returned ten miles to Escondido, where she spoke Sunday afternoon in the attractive brick church. The meeting had been announced in the local paper, and on Sunday morning it was also announced in the pulpits of several Protestant churches. Half of her Sunday-afternoon audience were non-Adventists. Present also were three clergymen, one each from the Baptist, Christian, and Congregational churches. Of this meeting she reported: 6BIO 131 3 I felt richly blessed of God as I stood before this congregation and presented the Christian duties as set forth in the first chapter of Second Peter. The working of God on our behalf according to the plan of multiplication, and our duty to work on the plan of addition, are here set forth.... 6BIO 131 4 We are to add the grace of temperance. There needs to be a great reformation on the subject of temperance.... The Christian will be temperate in all things--in eating, in drinking, in dress, and in every phase of life.--The Review and Herald, August 29, 1907. 6BIO 131 5 Her trip north called for a few more days at Loma Linda. She spoke twice to the students and on Sabbath morning spoke under the shady pepper trees to a large audience made up of Sanitarium workers and guests, and members of the neighboring churches. She was pleased that the Sanitarium entertained the visitors with a Sabbath lunch served on the lawn. That afternoon she went in to Los Angeles, where she spoke in the centrally located Carr Street church to a packed house. 6BIO 132 1 She had promised to spend a few days at the Merced camp meeting, which would open on Thursday night, May 23, so she rested the few intervening days at Glendale Sanitarium before continuing her homeward journey. 6BIO 132 2 On Sabbath and Sunday she spoke in the big tent at Merced, and once especially to the young people. An interesting feature of their camp meeting was that some of the Protestant ministers canceled their midweek meetings to give their members the opportunity to attend camp meeting. The ministers attended too. 6BIO 132 3 Monday, May 27, Ellen White was on her way north again to Elmshaven. It had been a busy six weeks, and she was glad to be home. The St. Helena Camp Meeting 6BIO 132 4 Now her mind was on the camp meeting to be held at St. Helena, June 20-30. A good site was chosen, the large tent was pitched, and about it a hundred family tents, accommodating 500 campers. 6BIO 132 5 Although her Elmshaven home was but three miles away, Ellen White wanted to camp on the grounds for the full meeting. She was nearing her eightieth birthday and had been attending camp meetings for forty years. She reported that the campground was "excellent, and the presentation of tents good" (Manuscript 155, 1907). 6BIO 132 6 The large pavilion was well filled each afternoon and evening (Pacific Union Recorder, June 27, 1907). Evening meetings centered upon the second coming of Jesus; daytime meetings were "practical and heart searching" (Ibid., June 27, 1907). Ellen White spoke nearly every day, and on the first Sabbath morning closed her address on the Sabbath truth with an appeal to backsliders. Fifty responded. Thursday afternoon she spoke especially to the youth. The weather was good, and the camp meeting closed Sunday, June 30, with a baptism of twenty-four in the nearby Napa River. The Summer Work 6BIO 132 7 She was invited to attend the Los Angeles camp meeting in mid-August. Writing to the president of the Pacific Union Conference she explained: "I would say that unless the Lord gives me clear evidence that it is my duty to attend the Los Angeles camp meeting, I shall not venture to leave my home." 6BIO 133 1 And then with a veiled reference as to one reason she felt this way--situations that would intensify during the next few months and reach their climax at the turn of the year--she wrote: 6BIO 133 2 In the meetings I would be called upon to meet that which is not in harmony with the work of the Lord in these last days, and which is contrary to the light God has given me. These experiences always cause me great suffering of mind. Yet if the Lord reveals to me that it is my duty to attend this meeting, I am willing to go.--Letter 224, 1907. 6BIO 133 3 What she referred to here was what she at times denominated as "kingly power" exercised by some called to executive positions in the work of God. Contending with both the stress of this growing peril and the many burdens as the Lord's messenger, together with her physical infirmities, Ellen White remained close to her comfortable Elmshaven home through the rest of the summer months. Concern for Her Home and Office Family 6BIO 133 4 But during this time there was a matter that cast a heavy burden on her. She noted in her diary on August 1 that she was "full of sorrow for the people of God," for they were having "a trifling experience in true righteousness and true service to God" (Manuscript 156, 1907). With a sorrowful and concerned pen she wrote, without pinpointing her message but setting down words that might well be pondered in many an office and worker family: 6BIO 133 5 Not all connected with me are an honor spiritually. They are not in a position to do honor to my family. They are cheating themselves out of a true religious experience, trifling with eternal interests. They are not obtaining an experience that is of value to them in fitting their souls for the trials soon to come, and I am helpless to change the order of things. 6BIO 133 6 It does not seem to be in some of them to closely examine their own hearts, whether they are obtaining a fitness for the trials that are coming upon every soul, whatever his position or profession. The true religious experience they have not. 6BIO 134 1 I am distressed, for it is supposed that those of my household will feel an individual responsibility to keep their own souls in the love of God and be in their position a blessing to others.-- Ibid. 6BIO 134 2 Occasionally she spoke of the personal blessing that the messages imparted through her for others brought to her own heart. Could it be that those who helped to get God's messages before the people considered this just an ordinary task and were not themselves blessed? She feared so. 6BIO 134 3 But the time for the camp meeting in Los Angeles was pressing in, and Ellen White felt she must apply herself to that, writing what she could to meet situations there. The Colorado camp meeting would follow in Denver a week or two later--a meeting that was faced with trepidation, for detrimental influences were at work again in that conference. She must write to warn and nurture the church there. Then in mid-August she was shown that Satan would make every effort to get control of Melrose Sanitarium in New England. Medical personnel there were somewhat under Dr. Kellogg's influence. She must sound a warning. 6BIO 134 4 Some phases of correspondence must wait. "I have been so fully occupied with urgent writing," she told old friends, Elder and Mrs. Haskell, "that I have not found time to answer letters. We are looking over my writings, and preparing matter to be read at our camp meetings at Los Angeles and Denver."--Letter 250, 1907. And a day or two later she wrote to Edson: 6BIO 134 5 I have written a great deal in the past two weeks; my pen has been in my hand nearly all the hours of daylight. Two nights I was not able to sleep past twelve o'clock, for my mind was burdened with several matters.--Letter 258, 1907. 6BIO 134 6 She was pleased when materials written earlier could serve. On Wednesday, August 21, she wrote: 6BIO 134 7 I have a large amount of precious matter, written at Cooranbong and dated December 20, 1896, which is just what is needed at this time. I will have it copied today, and if it is possible, get it off [to Los Angeles] in the evening mail. 6BIO 135 1 I had lost all trace of these manuscripts, but this morning a pile of copies attracted my attention, which, on looking over, I found to my surprise to be just what I wanted.--Letter 262, 1907. The Sacred and the Common 6BIO 135 2 Writing in these lines of instruction and warning, she was firm and unmistakably clear. Her message was a decided one. In contrast, when her advice was sought by various individuals on all types of often mundane matters, she exercised great caution. To an old friend seeking advice on whether she should secure a home of her own, she wrote on October 17: 6BIO 135 3 I would be very glad to advise you, but as I am not on the ground, I would not draw a bow at a venture. One thing I would advise: if you purchase, get a home built if you can, for the time of building and the money invested makes quite an outgo of means.--Letter 336, 1907. 6BIO 135 4 Earlier in the year she pointed out the care she must make in answering questions. 6BIO 135 5 I find myself frequently placed where I dare give neither assent nor dissent to propositions that are submitted to me, for there is danger that any words I may speak shall be reported as something that the Lord has given me. 6BIO 135 6 It is not always safe for me to express my own judgment, for sometimes when someone wishes to carry out his own purpose, he will regard any favorable word I may speak as special light from the Lord. I shall be cautious in all my movements.--Letter 162, 1907. 6BIO 135 7 Two years later she was to speak of the "sacred and the common" in her work (see Selected Messages 1:38, 39). The Farm and the Home 6BIO 135 8 While working at Elmshaven through the summer, she tried to rest her mind for an hour or two each day by riding out in the fresh air in her comfortable carriage. Under Iram James's management the farm was prospering, and of his family she wrote to Edson in September: 6BIO 136 1 Brother and Sister James have an excellent family. The children are eleven in number, and as soon as they can walk, they are taught to be helpful about the home.--Letter 284, 1907. 6BIO 136 2 She was pleased that in this family religious interests were always placed first. She felt she could not have a better helper than Iram James, adding, "I would not be willing to exchange my farmer for any other person that I know of." 6BIO 136 3 Ever in earnest about Adventists actively participating in missionary work in their communities, she was pleased to observe concerning James: "When he first came here, he devoted his Sabbaths to holding meetings with unbelievers; he was always welcomed, for he explains the Scriptures in a clear and acceptable way."-- Ibid. 6BIO 136 4 When he came from Australia in 1901, the orchard was run-down, but he had built it up, pruning and grafting. Ellen White was particularly pleased with the new varieties of apples thus introduced. He excelled in animal husbandry, too. The two gray mares he bought in 1906 were now mothers of "two beautiful colts" (Ibid.). 6BIO 136 5 With the Paul Mason family now at Elmshaven, Mrs. Mason was pressed into service as matron. "She is not robust," Ellen White wrote, "but her husband helps her in the house in many ways." And she noted, "No unpleasant word is spoken, and this is as it should be among those who are preparing to unite with the heavenly family in the City of God."-- Ibid. 6BIO 136 6 As she thought of Mrs. Mason's work in providing meals for the family, she felt their close proximity to the Sanitarium Health Food Factory would be helpful, for they could easily provide themselves "with all our health foods," and she felt that "this makes the work in the cooking line light" (Letter 308, 1906). The Misguided Would-Be Prophet 6BIO 136 7 One particular matter was brought to her attention in October. A nurse at Boulder Sanitarium, a faithful and devoted young woman, felt impressed that the Lord had bestowed on her the gift of prophecy. It all began with a dream she had, followed by other "dreams" and "visions." 6BIO 137 1 She declared that the Lord had given her positive evidence that she was called to take Sister White's place; that she would receive a telegram stating that Sister White was dead and that before her death, Sister White would write her that she was to be laid away and that the Lord had revealed to Sister White that she was to assume the mantel of the Lord's messenger (F. M. Wilcox to WCW, October 14, 1907). 6BIO 137 2 There was some excitement among the Sanitarium personnel, and there was some speculation as to whether or not her claims were really true. 6BIO 137 3 Among other points, she affirmed that "the Lord ... instructed her as to how she should comb her hair," and "put her to the test as to whether she would give up different things for His sake, et cetera" (Ibid.). 6BIO 137 4 Not knowing to what proportions this might grow, Elder Wilcox, the business manager, felt Ellen White should know of what they were meeting. 6BIO 137 5 On October 23, she wrote: Dear Brother Wilcox, 6BIO 137 6 I received and read your recent letter. Regarding the sister who thinks that she has been chosen to fill the position that Sister White has occupied, I have this to say: She may be honest, but she is certainly deceived.--Letter 371, 1907. "My Writings Will Continue To Speak" 6BIO 137 7 In the next six pages, she discussed her mission and work and the work of those associated with her. She introduced a line of thought mentioned a number of times of late, that is, if she should fall at her post, her writings would speak (Letter 268, 1907; Manuscript 156, 1907). 6BIO 137 8 Abundant light has been given to our people in these last days. Whether or not my life is spared, my writings will constantly speak, and their work will go forward as long as time shall last. My writings are on file in the office, and even though I should not live, these words that have been given to me by the Lord will still have life and will speak to the people. 6BIO 137 9 But my strength is yet spared, and I hope to continue to do much useful work. I may live until the coming of the Lord; but if I should not, I trust it may be said of me, "Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them."--Letter 371, 1907 (Selected Messages 1:55, 56). 6BIO 138 1 She wrote of the work of W. C. White and mentioned that he had been "chosen by the Lord to take charge of the publication" of her writings, "if I should lay off the armor" (Ibid.). The Birth of a Grandson and a Great-Grandson 6BIO 138 2 Ellen White rejoiced when word came to her that there was a new member in the W. C. White household. May White, on Sabbath, October 5, gave birth to a son whom they chose to name Arthur. He would be the third grandchild who would carry the name White. Three months later Ella White-Robinson also gave birth to a son, who was given the name Virgil. Ellen White loved children, and took a certain amount of pride in these additions to the family. ------------------------Chapter 11--Bearer of Messages of Encouragement and Reproof 6BIO 139 1 Ellen White was a much-sought-after speaker not only for Sabbath-morning church worship services but also for special occasions marking church advance. As the time approached for the opening of the new hospital building at nearby St. Helena Sanitarium, she was asked to present the dedicatory address. She had been aware of its construction but had not seen the building, a four-story frame structure erected on land she had once owned adjacent to the Sanitarium. Only by a vision given to her twenty-four years earlier was the building site preserved for use when the hospital was needed. Here is the story: The Building Site Preserved by a Vision 6BIO 139 2 The first few years of the "Rural Health Retreat," as the Sanitarium was first known, were difficult ones. William Pratt, who in 1878 had given the land for the institution, thought it would be helpful if a little Adventist community could be built up around it. He reasoned that by persuading some Adventist families in San Francisco and elsewhere to come and build their own homes, this could be accomplished. But perched as it was on the side of Howell Mountain, in close proximity to the bounteous Crystal Spring, there was not much room for homes. 6BIO 139 3 He offered a half-acre of land to each Adventist who would come and build. Zack Thorp, a carpenter in San Francisco, accepted, and built a modest home on a beautiful site near the Retreat. So did Elder St. John. Then Pratt approached Ellen White, who was living near the college in Healdsburg. She told Pratt she wanted to think about it. The next day she told him that she could not accept his generous offer but that she wanted to buy ten acres adjacent to the institution, embodying the land he proposed to give for building sites. 6BIO 140 1 "Why, no, Sister White," he replied, "that will spoil my plan." 6BIO 140 2 "That is exactly what I want to do," she answered, and added, "The time will come when the institution will need this land." 6BIO 140 3 Reluctantly Pratt agreed, but he hated to see his plan upset. He sold Ellen White eight and one-half acres to the southeast of the Retreat. And she did build on this tract, a three-story residence not far from the main building. She called it "Eliel," and promised that it would be available when needed for sanitarium work. 6BIO 140 4 Healdsburg College, thirty-five miles to the north and west, was just commencing its work and getting well under way. Sister Mary Scott had given $5,000 to this project and she wished to make her home near the school. But W. C. White, chairman of the board, was not eager for her to live in Healdsburg, for his experience had taught him that there was grave danger of a donor's feeling that he should have considerable say in the management of an institution that had been the recipient of large gifts. The anticipation of this good woman's mothering the college did not appeal to him, so he thought of a scheme. 6BIO 140 5 "Sister Scott," he said one day, "why don't you make your home at the Retreat? It is an excellent place; Mother owns a piece of land there and I am sure she will give you a site on which to build." 6BIO 140 6 This proposition appealed to her, and apparently the plan was working well. Some days later while at the Retreat, Sister Scott approached Elder White with the question: "Do you think your mother would sell me a bit of land here so I can build a home?" 6BIO 140 7 Confident that his mother would gladly give her a building lot, he replied, "Most assuredly, Sister Scott. You select what you wish and then we will look it over." Nothing was too good for this generous woman who had helped establish the new college. 6BIO 140 8 The following day Elder White was informed that the selection had been made and it was suggested they bring Sister White so they might look over the site together. The trio walked to the southeast and halted on the hillside. Mrs. Scott spoke: 6BIO 140 9 "If you will let me have a piece of land here, Sister White, I will build a home. Just look at that beautiful view." 6BIO 141 1 Elder White was startled and Mrs. Scott disappointed when Sister White, looking over the valley and then back at the hillside, said, "No, I can't let you have this piece, Sister Scott. I have been shown there will be other buildings here someday." 6BIO 141 2 Elder White, who was eager not to offend this good woman and who thought that there was plenty of room for all the buildings that would be needed, could hardly understand this. But the word was final, and Sister Scott built on another location, "Simonnetta," overlooking the valley, to the north of and close to Sister White's "Eliel." 6BIO 141 3 The incident was forgotten. Twenty-four years passed by. "Eliel" was needed for the growing sanitarium work. Ellen White made it available, and at this writing it is still in use.--As told to the author by WCW. The time came also when the Sanitarium needed the 8 1/2 acres Ellen White held, and she sold it to the institution. Dedication of the Hospital 6BIO 141 4 Now on October 20, 1907, a beautiful fall day, she and her son were at the dedication of the new hospital building. The service was well attended by Sanitarium workers, business and community people, and members from surrounding churches. Ellen White described the hospital structure: 6BIO 141 5 It has four stories, but there is no staircase in the building, the different floors being reached [by covered ramps] from the outside. Each room is so arranged that a bed can be rolled from it through the open window onto a spacious veranda, without the patient in the bed being at all disturbed.--Letter 350, 1907. 6BIO 141 6 The surgery unit was on the top floor. 6BIO 141 7 Seating for the guests was provided on the wide porches and the hillside. The program was conducted from a stand near the building. The program included singing and band music, speeches, and the dedicatory prayer. Ellen White was allotted twenty minutes for the dedicatory address. Not accustomed to being restricted in time, she wondered how she could include what she felt she should say in the time allowed. 6BIO 141 8 She held to the time, speaking slowly and distinctly on the topic "Why We Have Sanitariums." 6BIO 142 1 Basing her remarks on texts in Revelation 22, and beginning with verses one and two with their "pure river of water of life" and the "tree of life," she declared: 6BIO 142 2 The great reason why we have sanitariums is that these institutions may be agencies in bringing men and women to a position where they may be numbered among those who shall someday eat of the leaves of the tree of life, which are for the healing of the nations.... 6BIO 142 3 Our sanitariums are established as institutions where patients and helpers may serve God. We desire to encourage as many as possible to act their part individually in living healthfully.... 6BIO 142 4 Our sanitariums are to be centers of education. Those who come to them are to be given an opportunity to learn how to overcome disease, and how to preserve the health. They may learn how to use the simple agencies that God has provided for their recovery, and become more intelligent in regard to the laws of life.--Manuscript 115, 1907. 6BIO 142 5 As she closed her remarks, she stated that this was her first opportunity of seeing the new building and that she was "pleased with it, very much pleased with it." The Very Spot Shown in Vision 6BIO 142 6 The people seemed pleased with her words. W. C. White followed with some remarks. After the dedicatory prayer, the building was open for inspection. In time he and Mr. Greenfield, St. Helena's lumber merchant, with whom W. C. was well acquainted, found themselves on the hillside just back and to the west of the hospital. As they gazed to the southwest Greenfield spoke: "Mr. White, look at that view! What a site for a hospital! People could not help but get well here!" 6BIO 142 7 Then it occurred to W. C. that they were standing on the very spot where, twenty-four years earlier, he had stood with Mrs. Scott and his mother. Sister Scott had asked for the very site where the hospital now stood and Ellen White had said: "No, I can't let you have the piece, Sister Scott; I have been shown that there will be other buildings here someday."--As told to the author by WCW. 6BIO 143 1 The hospital building on the brow of the hill, connected by a covered walk with other Sanitarium buildings, served for half a century. Then it gave way, following general reconstruction plans, to provide for hospital facilities in close conjunction with the main plant. 6BIO 143 2 As the Sanitarium church outgrew the chapel that adjoined the original Sanitarium buildings, the uncluttered site just across the road from where the hospital had been--where Ellen White refused Mrs. Scott's request for a spot for her home--became the location for a beautiful house of worship for the Lord. Overlooking Elmshaven, it was named the Elmshaven church. The Difficult Task of Warning Church Leaders 6BIO 143 3 One of the very difficult tasks given to the prophet of God was to bear Heaven's messages of reproof and correction to the leaders of God's people. It was so in times of old, and it was so in Ellen White's day. Church leaders were called of God or appointed by Him to their positions of trust and duty. They were for the most part unselfish individuals, Bible Christians, God-loving, dedicated, and hard-working, and often times quite certain that they were performing their administrative duties well. 6BIO 143 4 The occasion for a testimony of reproof was usually not to point out some gross sin, as was the message God charged Nathan to give David, but rather to call attention to defects in character, faulty concepts, or poor administrative policies. It was in the field of the latter that Ellen White was at times called upon to bear messages of correction to those with whom she worked and whom she held in esteem. This was particularly so in 1907, in its closing months. 6BIO 143 5 The reading of many testimonies dealing with this period, published and unpublished, reveals the very fine line between wise and understanding administration and the assumption of dictatorial or kingly authority. The testimonies also reveal that this matter is to be understood by all persons carrying responsibilities, whether in an institution or a conference office, and particularly by presidents of all conferences, from the local to the general. 6BIO 143 6 As noted in a preceding chapter, the year 1907 was not much more than an hour old when a vision was given to Ellen White at Elmshaven concerning situations in medical institutions in southern California and particularly at Paradise Valley Sanitarium. The nature of the problem is revealed in the testimony written to the matron, a woman of pronounced convictions--yes, the very woman who had unselfishly matched funds with Ellen White to finance the purchase of the property. Here are a few sentences written to her: 6BIO 144 1 I wish to say to you, my sister, Do not make perplexities for yourself by trying to make everyone see as you see, and follow the plans you have devised. I have told you that you do not view everything in a correct light. Your ideas are not always pleasing to others. Your strong traits of character lead you to seek to mold and fashion others according to your ideas. 6BIO 144 2 I must speak plainly to you, my sister. Let others act upon their individual merit and intelligence. God expects them to do this under the guidance of the Holy Spirit. To every man and woman God has given a work, and He would have every mind so well balanced that the work can be done after the divine similitude. You, my sister, must not seek to put your mold upon other minds. You must not feel that your mind and judgment is to be the criterion for other minds. The Lord has given to each capability and tact, and if we will be guided by His wisdom, the minds of the workers will blend, and the work be carried on harmoniously. 6BIO 144 3 Your way is not the way that would be wisest to follow in every instance.--Letter 54, 1907. 6BIO 144 4 It was not long until the president of the California Conference had to be reminded of these principles. Four Ellen G. White messages were read at the conference session held at San Jose in late January, one of which, "Individual Responsibility and Christian Unity," consisted of twenty-one pages of counsel on relationships of conference administrators to their workers and church members. In this she pointed out that there was danger of the executive, "instead of acting as a wise counselor," assuming" the prerogatives of an exacting ruler" (Special Testimonies, Series B 9:21; [Testimonies to Ministers and Gospel Workers, 491]). This was published at the request of the California Conference with the other E. G. White messages read at the session. (The particular article appears in full in Ibid., 485-505.) ------------------------Chapter 12--When the Test Comes 6BIO 145 1 A situation of quite large proportions that was developing in the Southern California Conference gave Ellen White a great deal of concern. 6BIO 145 2 The reader will recall that at the time the Loma Linda property became available in May, 1905, for $40,000, Ellen White urged Elder Burden to move forward in its acquisition. Considerable opposition developed because the Southern California Conference, with its 1,100 members who would be responsible for its purchase, was already heavily in debt. With a new secondary school, San Fernando Academy, just getting well started, and with Glendale Sanitarium just opening its doors, to make further heavy financial commitments seemed not only unreasonable but almost impossible to the conservative conference president, Elder George W. Reaser. 6BIO 145 3 Reaser had been a convert of Elder G. I. Butler. In 1884 at the age of 25 he was employed by Pacific Press in Oakland, California. In the mid 1890s he was called to ministerial work in the California Conference. Then he gave two years of service to the work in South Africa. 6BIO 145 4 In the spring of 1905, at the age of 46, he was elected president of the Southern California Conference. Speaking of his own characteristics and experiences, he at one time told of how his nature and education were against going into debt. As he took office, he was counseled by the union conference president that in the matter of debt he was to hold the line. This laid the foundation for his reluctant attitude toward the purchase of Loma Linda and for conflicts that ensued as necessary developments at the new institution called for borrowing money. 6BIO 146 1 Through his life he had been clear in his acceptance of Ellen White as Heaven's appointed messenger, and this was intensified as he advanced in the ministry. He often mentioned in his preaching that he had never "known anyone to make a mistake by following the light of the Spirit of Prophecy" (G. W. Reaser to EGW, January 14, 1908). 6BIO 146 2 When the developments at Loma Linda called for increasing the indebtedness there--when money was called for to build treatment rooms and start a school--it was hard for the conference president, who at the same time was chairman of the Loma Linda board, to give his wholehearted support, even though such developments had Ellen White's firm backing. In his heart he began to reason that possibly her son, W. C. White, had influenced her to give her strong support to the Loma Linda enterprise. 6BIO 146 3 Then, too, San Fernando Academy was the apple of his eye. The speedy reduction of the indebtedness on this institution became the focus of his endeavors in financial lines. He was greatly bothered that Elder Burden, a member of the Southern California Conference committee, seemed to take rather lightly the assumption of financial obligations for the Loma Linda institution. With this as a background, we come to the prime subject of this chapter. The Receiving and the Acceptance of Personal Testimonies 6BIO 146 4 To depict this phase of her work, we must, in the interests of clarity, use names. We do this not to disparage men but only to show the interplay of communication and the resulting heart-searching that led the conference president to triumphant victory. As he opens his soul to Ellen White in response to the pointed testimonies involving his very heart experience, we are led to witness the successful work of the Holy Spirit in the experience of one of God's valued workmen. 6BIO 146 5 The fact that Elder G. W. Reaser on several occasions acknowledged his mistakes, confessing his shortcomings in situations with which many were familiar, leads us to feel that in relating this experience no disservice is done to him or his family and that only good can result. 6BIO 147 1 In 1905, Ellen White spoke of Elder Reaser, newly elected president of the Southern California Conference, as "an excellent man" but one who had "not had experience in dealing with minds" (Letter 237, 1905). 6BIO 147 2 In her message written August 19, 1906, during the Los Angeles camp meeting, addressed to Elders Reaser and Burden and the executive committee of the Southern California Conference, she not only made a strong appeal for money to open the school at Loma Linda but came to grips with the matter of relationships. Her letter opened: Dear Brethren, 6BIO 147 3 I am very anxious that Brethren Reaser and Burden, and their associates, shall see all things clearly. God has given every man a certain work to do, and He will give to each the wisdom necessary to perform his own appointed work. 6BIO 147 4 To Brethren Reaser and Burden I would say, In all your counsels together, be careful to show kindness and courtesy toward each other. Guard against anything that has the semblance of a domineering spirit. 6BIO 147 5 Then coming directly to her subject, she wrote: Be very careful not to do anything that would restrict the work at Loma Linda. It is in the order of God that this property has been secured, and He has given instruction that a school should be connected with the Sanitarium.... 6BIO 147 6 The work at Loma Linda demands immediate consideration.... There are times when certain sanitariums will have to pass through a close, severe struggle for means in order to do a special work which the Lord has particularly designated should be done. In such emergencies, they are to be free to receive gifts and donations from our churches. 6BIO 147 7 In closing this communication she wrote: As the president and executive committee of the Southern California Conference unite with Brother Burden and his associates in planning for the thorough accomplishment of the sanitarium and school work at Loma Linda, they will find strength and blessing. Brother Burden is not to be bound about in his work.--Letter 274, 1906. 6BIO 148 1 Although the president went along with the message calling for the development of the educational work at Loma Linda, his soul was vexed, and he dragged his feet. Some of those who had pledged money for Loma Linda were, by his attitude and sometimes his remarks, influenced to withhold their support, and the work of Elder Burden was made difficult. For twelve months the conflict between Elder Burden and Elder Reaser and the conference committee simmered. By the time of camp meeting, in August, 1907, the difficulties were acute. The date for that convocation had been set for Thursday, August 15, to Monday, September 2. 6BIO 148 2 Two weeks before the meeting, Ellen White wrote: The conditions that have existed in southern California this past year are not such as God can approve. To those who have clear discernment it is not hard to see the results of placing men in positions where they are mind and judgment for their brethren.--Letter 246, 1907. 6BIO 148 3 "I dare not venture to attend the meeting that will be held in Los Angeles," she stated, "but I will send some manuscripts to be read at that meeting." 6BIO 148 4 It was unusual for a camp meeting to last for nineteen days, but that was the plan, with three Sabbaths and three Sundays in place of the usual two. The location selected, the west side of Vermont Avenue, two blocks south of Santa Barbara Avenue, was uncrowded. A thousand people were camping in 260 family tents on the grounds. Hundreds residing in the city came to the camp during the day. 6BIO 148 5 Elder W. C. White came onto the grounds on Sunday morning, the 18th. He carried with him several documents written by his mother to be presented, some to the conference and some to the workers. Others were received from his mother through the mail. He let it be known that these were in his hands to be read at appropriate times. Opportunities came on Monday for him to read three of the more general messages. Tuesday was designated as Sanitarium Day, and Elder Burden led out in bringing to the people a number of messages from Ellen White regarding the medical work in southern California that had been sent to the conference committee. "After the meeting, scores expressed themselves as greatly surprised to know that such remarkable things had been written, and said they were thankful to have the information which had thus been given."--34 WCW, pp. 153, 154. 6BIO 149 1 A good foundation was laid for what would follow during the next few days. The messages W. C. White carried dealt pointedly with the local situation and made it clear that because of the arbitrary power exercised by the conference president a change should be made in conference leadership. When asked to take the early-morning meeting on Wednesday, W. C. White felt it was time to begin bringing in the counsels on the unwise use of power of conference leaders. He read a manuscript written the Thursday before, titled "Jehovah Is Our King" (see Testimonies to Ministers and Gospel Workers, 477-484). It opened: 6BIO 149 2 God has revealed many things to me which He has bidden me give to His people by pen and voice. Through this message of the Holy Spirit, God's people are given sacred instruction concerning their duty to God and to their fellow men. 6BIO 149 3 A strange thing has come into our churches. Men who are placed in positions of responsibility that they might be wise helpers to their fellow workers have come to suppose that they were set as kings and rulers in the churches, to say to one brother, Do this; to another, Do that; and to another, Be sure to labor in such and such a way. There have been places where the workers have been told that if they did not follow the instruction of these men of responsibility, their pay from the conference would be withheld. 6BIO 149 4 Then she pointed out: It is right for the workers to counsel together as brethren; but that man who endeavors to lead his fellow workers to seek his individual counsel and advice regarding the details of their work, and to learn their duty from him, is in a dangerous position, and needs to learn what responsibilities are really comprehended in his office. God has appointed no man to be conscience for his fellow man, and it is not wise to lay so much responsibility upon an officer that he will feel that he is forced to become a dictator. 6BIO 150 1 She then referred to several experiences through the years where men were taught to look to men rather than God for wisdom, and declared: 6BIO 150 2 Recently the same message has again been given me, more definite and decisive, because there has been a deeper offense to the Spirit of God. 6BIO 150 3 Near the close of the testimony she stated: This message is spoken to our churches in every place. In the false experience that has been coming in, a decided influence is at work to exalt human agencies, and to lead some to depend on human judgment, and to follow the control of human minds. This influence is diverting the mind from God, and God forbid that any such experience should deepen and grow in our ranks as Seventh-day Adventists. Our petitions are to reach higher than erring man--to God.--Manuscript 73, 1907. 6BIO 150 4 At the nine-o'clock business meeting the nominating committee report was brought in, but on the suggestion of Elder W. C. White, who said that he had other messages from his mother that seemed to him to have a bearing on the choice of officers, the election was delayed, and he was asked to read them. One was titled "Workers in the Cause," appropriate material selected from Testimonies, volume 5, pages 721-729. Another was headed "Individual Responsibility," and a third one along the same line, "God's Wisdom to Be Sought." The reading brought the issues into the open. 6BIO 150 5 The discussion turned to conference policy relating to institutions. W. C. White reports that the president claimed that "the conference had outlined a policy which had been persistently violated by Elder Burden in his pushing forward with improvements at Loma Linda." Then, "in response to this, Elder Burden endeavored to show that the conference policy had not been violated in any such degree as represented and that the necessities of the case had forced him to do what had been done."--34 WCW, p. 155. 6BIO 150 6 It was an earnest and heated discussion in which Burden pointed out that part of the problem "had been created by the conference officers, by their diverting the attention of the people from sanitarium work to the school work and by their spreading such reports regarding the sanitarium work as to discourage our people from paying their pledges." It was a rather fierce contention, which clearly revealed both issues and attitudes of men. 6BIO 151 1 Somewhere along the line, W. C. White handed to Elder Reaser and other leading men a twenty-two line testimony addressed to "The Laborers in Southern California." In part it read: 6BIO 151 2 I am deeply convicted on some points. I must speak in regard to the position that Elder Reaser is occupying. I know, from the light God has given me, that if this is allowed to continue, God will be greatly dishonored. 6BIO 151 3 God calls His servants to seek light and understanding and spiritual strength from One who is infinite in wisdom; they are to put their dependence upon One who is able to help in every emergency. 6BIO 151 4 The conditions that have existed in southern California this past year are not such as God can approve. To those who have clear discernment it is not hard to see the results of placing men in positions where they are mind and judgment for their brethren. 6BIO 151 5 Those who accept such a work and authority show that they have not a true and wise understanding of the Scriptures. If these men were close students of the Word of God, they would see that by adopting such a course, they are leading men and women to depend on human wisdom instead of seeking it from God.--Letter 246, 1907. 6BIO 151 6 W. C. White read message after message at the conference. "All were well received," he wrote his mother, adding, "Some see the importance of the messages, and others cannot understand. But all are studying the matter prayerfully."--34 WCW, p. 106. The President Reelected 6BIO 151 7 When the election was held, Elder Reaser was returned to office as president for the usual one-year term. W. C. White wrote his mother: 6BIO 151 8 The people here are devoted and loyal. Many greatly admire their leaders, and if your testimony had not come, they would have remained blind to their dangers. But they are now placed on their guard, and the leaders see that they must walk circumspectly. Day by day our leading men see more clearly the conditions existing here.-- Ibid., 109. 6BIO 152 1 He added, "It is difficult for Elder Reaser to see his peril, but I think that he begins to see men as trees walking." 6BIO 152 2 After his election was an accomplished fact, Ellen White endeavored to help him understand his situation and the need of a change in his attitudes. She wrote on August 29, 1907, a letter he received in September: Dear Brother Reaser, 6BIO 152 3 The Lord has revealed to me that in your work as president of the Southern California Conference, you are in danger of embracing too much responsibility. Some time ago the Lord showed me that if you were placed in office, you would attempt to rule in every branch of the work, but that this was not to be permitted, because you have not the judgment to deal with all lines of work, and because God has chosen especially qualified workers for certain lines of His work. 6BIO 152 4 Because of a wrong comprehension of the duties of your office, the work in your field has become sadly confused in the past two years. You have accepted responsibilities that should not have been placed upon you. Because you were president of the conference, you considered yourself to be in a certain sense the manager of the work of the Loma Linda Sanitarium, and that it was your duty to see that matters there were conducted according to your ideas. I am bidden to say to you that you are not qualified to take the control of the sanitarium work. 6BIO 152 5 Elder Burden has been given this work, and he has good helpers and advisers in the workers who are associated with him. The Lord appointed Elder Burden to the position he occupies, and he is to humbly bear his responsibilities in that position without interference. He is fully capable of doing the work that has been given him to do. The Lord has not told you to watch and criticize, and interfere with His work. He bids you, my brother, to stand out of the way. 6BIO 152 6 In particularly earnest terms she pointed out: It is a mistake for a conference to select as president one who considers that his office places unlimited power in his hands. The Lord has instructed me to tell you that you do not know when to use authority, and when to refrain from using it unwisely. You have much to learn before you can do the work of a conference president intelligently. You are to bear in mind that in the cause of God there is a Chief Director, whose power and wisdom is above that of human minds. 6BIO 153 1 The pointed testimony closed with the admonition: My brother, God lives and reigns. Let your brethren have the right of way to the footstool of Christ. Encourage them to carry their burdens to the Lord, and not to any human being. Never take the responsibility of becoming conscience for another. 6BIO 153 2 As brethren you can counsel together, and pray together, and seek instruction from the Source of all wisdom; but you are not to seek to direct another regarding his duty. Let all work of this character be done away. God forbids that this spirit shall again come into His work while time shall last.--Letter 290, 1907. 6BIO 153 3 In somewhat the same vein she penned lines on September 2, addressed to "The Workers in Southern California." She reminded them that what she was writing was prompted by the visions God gave to her: 6BIO 153 4 I have been instructed regarding the mistake that has been made in placing men in positions of large responsibility to meet emergencies which they think it necessary to be met. 6BIO 153 5 Here are two paragraphs from the six-page testimony: Man is not to be made amenable to his fellowman. I am bidden to write decidedly regarding this matter. The work of exalting men as rulers is a dangerous work, for it educates the workers to look to human agencies instead of looking to God, and this spoils their religious experience. Their minds are diverted from the only true Source of their strength. 6BIO 153 6 I have been shown that the evangelistic labors of the gospel minister are not to be directed by a fellow minister. The workers for God should inquire of Him, the fountain of wisdom, in regard to their labors. They are to follow the guidance of the Holy Spirit of God. God is able to move upon their minds, and to guide them with judgment. "The meek will he guide in judgment: and the meek will he teach his way." God will work with those who will listen to His voice. The Word of God is to be the man of our counsel, and is to guide our experience.--Letter 342, 1907. The Response to Earnest Testimonies 6BIO 154 1 At first there was no response, and then finally a break came. On September 23, Elder Reaser wrote at length to Ellen White. The letter was written in his own hand and read: Dear Sister White, 6BIO 154 2 I have received several communications from you of late, but have not considered that you desired a reply from me in answer to all of them. However, I am impressed that it is due you that I give you, at least, one general answer to all of these kindly communications. 6BIO 154 3 I find, by a careful reading, that they all contain excellent instruction and lay down splendid principles which are well worthy of application in my life and work. I find, however, some statements that I do not fully understand. I presume that this is not a strange thing. 6BIO 154 4 The conference president then reviewed a number of points of history relating to his connection with the medical interests of the conference, and particularly Loma Linda. He reported that he had offered to resign his official connections with the sanitarium work, and intended to do so at the next large council meeting. He added that Elder Burden and others connected with the sanitarium work had urged him not to do so. 6BIO 154 5 Then he made a significant and enlightening statement: From my childhood up I have had almost a horror of heavy indebtedness, and I supposed that I was acting fully in harmony with the Spirit of Prophecy and from communications that I have personally received when I opposed, what seemed to me, the extreme debt policy at Loma Linda. 6BIO 154 6 After discussing a number of points where there had been friction between him and Elder Burden, he stated: 6BIO 155 1 I will say in conclusion that if the Lord clearly leads in that direction, I am not only willing to resign from the medical work but from the conference work in southern California and go exactly where He leads. 6BIO 155 2 Two weeks after penning this letter, Elder Reaser, on Sabbath afternoon, October 5, was in Ellen White's living room at Elmshaven for an interview with her and her son, Elder W. C. White. Elder Burden was there, as well as Clarence Crisler, who made a stenographic report of the interview. Both Reaser and Burden had in mind two main questions they wanted resolved: (1) Did Ellen White write the messages of counsel to Elders Burden and Reaser and the conference committee on the basis of what W. C. White reported to her? and (2) In the light of recent testimonies, should Elder Reaser continue connections with the medical work in southern California? The Old Question--Who Told Sister White? 6BIO 155 3 Elder Burden observed that many of the brethren in southern California were taking the position--and the matter had spread through the conference--that what she had written to meet the situation in southern California was based on the representations made to her by W. C. White, "that a situation is laid before you by Brother White, and you, from your knowledge, write on that representation, and not because you have received light apart from that" (Manuscript 105, 1907). 6BIO 155 4 To this Ellen White responded: "He will tell you himself that it is I that presents the situation to him."-- Ibid. (Italics supplied.) 6BIO 155 5 She pointed out: He does not seem to want to tell me anything about the southern California meeting. Scarcely anything has he told me--only some points that he knows would not trouble my mind.... 6BIO 155 6 I come to him with manuscripts, and tell him, "This must be copied, and sent out just as quickly as it can be." 6BIO 155 7 Now I have light, mostly in the night season, just as if the whole thing was transacting, and I viewing it, and as I am listening to the conversation, I am moved to get up and meet it. 6BIO 155 8 This is the way it is; and then in the morning I tell him about it. Often he doesn't say a word--not a word; but after a while, when I have written and written, then he acknowledges that it is so. He is quite sure that it is so, because he was there; but he did not tell me.-- Ibid. 6BIO 156 1 At this point the interview turned to other phases, but as it was continued on Sunday morning, Ellen White addressed herself again to the matter of the source of her information. Because of its importance, we quote from the interview at length: 6BIO 156 2 Sister White: There is one other point that I want Brother Reaser to keep in his mind; perhaps he does not understand it fully. 6BIO 156 3 He has thought that Willie tells me. Now I am up in the morning, you know, before anyone else is up--at one o'clock, two o'clock, three o'clock, and seldom ever after four--more often by three. Recently, for nights and nights and nights, I have seldom been able to sleep after two o'clock, but have been up writing. 6BIO 156 4 I write out the presentations that the Lord has given me in the night season; and when, later on in the morning, Willie comes in to see me, I have already written many pages. 6BIO 156 5 Often the manuscript has been placed in the hands of one of my copyists, and is being written out, before he knows that I have written anything, or what I have written. After it is typewritten, a copy is often placed in his hands. 6BIO 156 6 It is not he that comes with things to me, but I give to him the light that I have received. 6BIO 156 7 W. C. White: Sometimes, you know, you propose to read to me what you have written. Sometimes you tell me a little about it; but there is not more than one-twentieth part that I really know anything about before it is passed on by you into the hands of the copyist to be typewritten. 6BIO 156 8 Sister White: Yes, I know that. 6BIO 156 9 W. C. White: But the real point in the minds of the brethren is: Do I, after seeing how things are going in the field, come to you with my representations of how things look to me, and keep presenting them so as to stir you up to write out principles which are good, true principles, but principles which may not be needed at that time, and which do not exactly apply at that time, but which you think apply at that time because of the representations I have made to you of the conditions in the field? 6BIO 157 1 Sister White: I have not been able to get from Willie full particulars regarding perplexing matters; he is careful to tell me only of victories gained, or anything that will encourage me. When he attends meetings, he does not make it a point to tell me of the difficulties that he encounters in these meetings. Instead of going into particulars regarding the matters that perplex the brethren, he presents those things that he thinks will not disturb my mind. Sometimes letters come, giving me information that I should never gain from him, because he won't tell me.--Manuscript 109, 1907. 6BIO 157 2 Then she informed the men that it was Elder H. W. Cottrell, the president of the Pacific Union Conference, who had given her somewhat of a detailed report of the camp meeting in Los Angeles, for she had pressed him for his impressions of what had taken place, particularly in the light of the fact that she had sent testimonies to the meeting to be read. The Other Question--Proper Relationships 6BIO 157 3 But the main part of the interview on Sabbath afternoon and Sunday morning was devoted to the question of the relation of the conference president to the work in the light of the several testimonies concerning arbitrary authority and his attitude to the sanitarium work. On the more general phase of the question, Ellen White stated that as she had been looking through her diaries, she found a portrayal of "principles very similar to those outlined in the testimonies sent recently to brethren in southern California." 6BIO 157 4 The same dangers of centralizing the work, and of binding about and restricting the labors of our fellow workers, are brought to view. Southern California is not the only field where there is a tendency to restrict and bind about. In several other fields the same evil has to be met.--Manuscript 105, 1907. 6BIO 157 5 On the question of the president continuing his connections with the sanitarium work, Elder Reaser stated, "I want to have an understanding as to just what to do, and what not to do." 6BIO 158 1 He pointed out that practically the only thing that was between Brother Burden and him was the matter of going into debt at Loma Linda, and he stated: 6BIO 158 2 My whole nature and education were against going into debt heavily, and that was what caused the whole issue down there.-- Ibid. 6BIO 158 3 Sister White then introduced the matter of her gift of Christ's Object Lessons to bring relief to denominational schools, and The Ministry of Healing to help the sanitariums. The former had brought in more than $300,000. [It should be noted that although Ellen White abhorred debt, she recognized that at times it was necessary to borrow money to advance the work of the Church. She was opposed to institutions carrying heavy indebtedness.] 6BIO 158 4 When pressed as to whether Reaser should continue his connections with the sanitarium work, Ellen White declared: 6BIO 158 5 It is not that you are not to be connected with the work, but that you are not to be connected with it to discourage.... There is a kind of authority that you feel at liberty to use, that the Lord does not give you--a kind of domineering that is not in harmony with the Lord's work and our relation one with another.-- Ibid. 6BIO 158 6 Two weeks after the interview and a week after the dedication of the hospital building at St. Helena Sanitarium, Ellen White, with several members of her staff, went to southern California to attend a convention of physicians, ministers, and leading workers. They arrived at Loma Linda on Monday, October 28. She spent two months in southern California dividing her time between the convention, the three sanitariums, speaking appointments, and giving counsel concerning the school in operation at Loma Linda. Her eightieth birthday passed with but little notice. Her heavy burden was the matter that had been of deep concern to her for the past few months, the administration of the Southern California Conference. On Sunday, November 3, while at Loma Linda, she wrote: 6BIO 158 7 I have passed a wakeful night, for there have been presented to me some things connected with the past, present, and future of the work in southern California. 6BIO 159 1 I have now no hesitation in speaking plainly, and in calling things by their right names. For three nights in succession, the message has been given to me that Elder Reaser, as president of this conference, is out of his place. He should not occupy such a position in any of our conferences. He is leading some of his brethren to ignore the messages that the Lord is sending to His people. He has refused to accept the testimonies that have not harmonized with his own mind and judgment.... 6BIO 159 2 The president of the Southern California Conference needs the power to see himself as he is in the sight of God. He is as a man lost in the woods, blinded by a dangerous confidence in himself.--Manuscript 127, 1907. First Resistance, Then a Heartfelt Response 6BIO 159 3 How would a conference president respond to such a direct message? On Thursday, November 7, in his own hand, he wrote to the Lord's messenger: Dear Sister White, 6BIO 159 4 Your communication of the third ... [of November] was laid on my desk by Brother Jones yesterday. I have given the same a very careful reading. My first temptation was to resist, even to taking a stand with our people in southern California that the charges were unjust, in view of the very heavy burdens that have been forced upon me in this conference. It seemed to me that the whole issue was over the financial policy for which I have stood. 6BIO 159 5 However, after much meditation, heart searching, and prayer over the matter during the past night, I have decided that it is far better to be submissive than to resist. I do not as yet see the force of all that has been written to me personally, but doubtless as I walk in the light that I can see in it, additional light and truth will be revealed to me. 6BIO 159 6 Then he made reference to a point that many who had received testimonies touching their own lives had noted, and of which they had spoken in deep appreciation: 6BIO 159 7 The first favorable impression was made on my mind by the very tender spirit breathed in the latter portion of the testimony. Evidently the Lord does not rend the heart asunder, and then leave it torn and bleeding, but rather binds up the wound. I trust that as I have more time for heart searching and earnest prayer, the result of all the reproof and instruction that has come to me will work repentance that needeth not to be repented of, and in the end will yield the peaceable fruits of righteousness. 6BIO 160 1 I gratefully acknowledge the goodness of the Lord in all His dealings with me. 6BIO 160 2 Wishing you every blessing, I am yours for being right in the sight of Heaven. G. W. Reaser. 6BIO 160 3 But such battles are not won in a day. Under the guidance of the Spirit of the Lord, further communications were addressed to the conference president, and there were further heartfelt responses. On Sunday, December 22, in a five-page handwritten letter, he opened his heart: Dear Sister White, 6BIO 160 4 The mail has just brought a letter containing three separate communications from you, and I hasten to reply, having first sought the Lord for special guidance. I have carefully read the instruction given and also the pages referred to in [Testimonies,] volume 6. 6BIO 160 5 I am glad to say, Sister White, that these communications do not stir up my nature to resistance as I was stirred by the first personal communications which began to come to me from your pen at camp meeting time and thereafter. But instead, I feel very much softened and subdued.... I certainly desire to learn every lesson that the Lord has for me, and to put it into practice in my daily life and in my associations with fellow workers and in my relationship to the cause of God. 6BIO 160 6 He reviewed his experience in resigning from the medical boards, except Loma Linda. He pointed out that there were now capable men who could carry responsibilities and that he was enjoying having time to study and pray as he had not done before. It was his plan to spend his time with the churches. He was reaching out for preparation of heart to do acceptable work for souls. He declared: 6BIO 161 1 Now, Sister White, I can give you positive assurance that I have no other thought than to humble my heart before God, to seek full forgiveness by repentance and confession of the many mistakes of my past life and to walk humbly and softly before the Lord hereafter, and to labor in love and perfect accord with my brethren. I am sure that there is grace sufficient for this, and I am determined to avail myself of it, and to accept in humility all reproof and instruction that the Lord has for me. 6BIO 161 2 I have been connected with this message too long, Sister White, to now turn away by any reproof that may come. The thing for me to do instead of turning away is to conform myself to it. I cannot afford to be out of harmony with heaven nor to be blinded so that I will not see my sins and weaknesses. 6BIO 161 3 I am thankful for the assurance that you give that the Lord will freely forgive and accept me. 6BIO 161 4 Elder Reaser wrote again on December 31 to Ellen White: Dear Sister White, 6BIO 161 5 I awoke early this morning, and again turned to the testimonies which have come recently. I find, Sister White, a strong and still stronger desire in my heart to profit by every statement made in them. I am determined to make thorough work of repentance and confession to all individuals whom I have wronged. 6BIO 161 6 Instead of being in any way a hindrance to Elder Burden, I am fully determined to hold up his hands, and do everything in my power to help him. 6BIO 161 7 I desire also to fully cooperate with Elder W. C. White, and to give due consideration to all of his counsel. He has had a long and valuable experience in the work of the Lord. 6BIO 161 8 I have so often preached conscientiously and confidently, upholding the Spirit of Prophecy, and I have so often used extracts to strengthen my sermons. I am determined to uphold it still, as the Lord permits me to have a part in His work. Ellen White Rejoices in the Victory Gained 6BIO 161 9 Having received the December 22 letter showing a genuine change in Elder Reaser's experience, Ellen White on New Year's Day picked up her pen and wrote: 6BIO 162 1 I was very thankful to read your letter, for it seemed to me that it sounded the right note. I believe, Brother Reaser, that you are coming to the place where the Lord would have you be. As you seek the Lord for light, He will be found of you. 6BIO 162 2 But before the day was over, she received the second letter written on December 31. What gratitude welled up in her heart. The appeals of the Spirit of God had not been in vain. Changes were taking place. Adding to the letter, she wrote: 6BIO 162 3 Later: It is New Year's Evening. Sara has just come in with your last letter. As I read it, Elder Reaser, my heart was deeply moved, and I wept, and said, "Praise the Lord! Praise the Lord!" 6BIO 162 4 My heart was filled with a great joy as I read of your effort to place yourself in right relation to God and His work. I have cause to rejoice in that while some are lapsing into apostasy, which almost breaks my heart, others are finding their way to the light. 6BIO 162 5 Your letter means much, very much to me; it has lifted a tremendous burden from my heart. I believe that the terrible spell is now broken. I had fully accepted your first letter; but this last, I verily believe you were moved by the Spirit of God to write. Coming on the first day of this new year, it has made my heart glad. I cannot find words in which to express my gratitude to God. 6BIO 162 6 Then she made an interesting statement, relating to Elder Reaser's connection with the sanitarium boards, that is typical of counsel given when changes had been made in people's lives: 6BIO 162 7 Your statement that you feel that you should not be on any of the sanitarium boards I do not fully agree with. Your voice is to learn to give the right note of counsel and advice in unison with your brethren; and this you will be enabled to do if you continue to press to the light. 6BIO 162 8 Brother Reaser, you can do a grand work for the Lord in southern California if you will work in His way. Be assured that we will stand with you as you seek to carry out the Lord's plans in His way. When we receive the meekness of Christ, and labor in His lines, our influence as laborers together with God will tell decidedly for the truth. Elder Reaser Needed in God's Cause 6BIO 163 1 What assuring words she wrote as she continued her seven-page letter of gratitude and counsel: 6BIO 163 2 Elder Reaser, we have not one worker to spare. We have felt pained at heart as we have seen you placing yourself where you were in danger of sowing strange seed. Oh, how I feared for the results, if you should refuse to accept the light God was sending you. But rest assured that if you will work in harmony with your brethren, we will draw in even cords. If God's servants will walk humbly with Him, they will see of His glory. 6BIO 163 3 She recognized that there was a battle ahead, but assured Reaser that as he sought to "correct those things for which the Lord has reproved" him, God's grace would enable him to see things in their right light, and to be one to help "recover others who stand in the same dangerous position" in which he had stood. 6BIO 163 4 "I believe," she wrote, "that you will continue to come more and more into the light, and that you will not be separated from the work, but will learn to carry it as a converted man in Christ Jesus." 6BIO 163 5 As to the influence of this experience in the conference, she continued: 6BIO 163 6 Nothing could give the conference surer confidence in you than the step you are now taking to place yourself in right relation to the work of God. Do not cease your efforts until you stand on vantage ground. And the position you take will help those who have been following a similar course. 6BIO 163 7 If you can retain your position as a minister of God, and reveal His converting power and the grace of Christ in your life, you will teach others the right way.--Letter 4, 1908. 6BIO 163 8 The exchange of correspondence continued over a period of six weeks, Elder Reaser expressing his gratitude for the messages the Lord had sent and his determination to follow the light, and Ellen White carefully keeping before him that the battle he had entered upon was one he must with the help of God pursue, and at the same time keeping before him the tender love of God and the help he must secure from Him. 6BIO 163 9 Elder G. W. Reaser continued to carry on his work as the president of the Southern California Conference as a man who now saw things in their true light. When his term expired, it was thought best to allow him to work in a new field. He responded to a call to Mexico, where, by the help of the Southern California Conference, mission work was being opened. At the 1907 camp meeting, he had reported three trips to Mexico (Pacific Union Recorder, September 19, 1907), so he was somewhat acquainted with and deeply interested in that field. 6BIO 164 1 After two years in Mexico, Elder Reaser engaged in various ministerial activities in the Pacific Union Conference. As a member of the union committee, he participated in an interview with Ellen White at her home on December 4, 1913, and offered prayer and expressed appreciative remarks at the close of the interview (Manuscript 12, 1913). ------------------------Chapter 13--Through the Year 1908 6BIO 165 1 Much of the year 1908 Ellen White spent at her Elmshaven home engaged in her book work, involved in entertaining and interviews, concerned with the finding of a new location for Healdsburg College, and maintaining a heavy correspondence. At times she broke away to attend California camp meetings and to visit the three sanitariums in the south. Some involvements carried over many months, climaxing in 1909 or 1910. 6BIO 165 2 At the Elmshaven home, as the new year dawned, the Metcalfe Hare family, just in from Australia, were being entertained. Brother Hare had been connected with the development of the Avondale school and later with the manufacturing of health foods. 6BIO 165 3 In early February, she mentioned that "Brother Metcalfe Hare and Elder Haskell and his wife have for a few days been members of my family."--Letter 50, 1908. 6BIO 165 4 In late March she wrote of another visitor: "Brother Sutherland [of the Madison School] is with us, and will remain for some days."--Letter 92, 1908. 6BIO 165 5 The little cottage to the east, between the house and the barn, was the temporary residence of a longstanding friend who with her daughter-in-law and grandchildren had been given refuge. The husband and father of the family, a physician, had abandoned them. At Ellen White's invitation they had come some months earlier. "There was no other place to which they could go," she wrote, "and we made them as comfortable as we could. They remained with us over a year, and we supplied their needs."Letter 146, 1908. 6BIO 166 1 Elder W. W. Prescott, in the Review and Herald of February 27, wrote of his appreciation of "the hospitality of her home" and of his pleasure in finding "Sister White enjoying a reasonable degree of health" as she continued her work. Prescott, whose home base was Washington, D.C., was in the West to attend the biennial session of the Pacific Union Conference, held in the chapel at St. Helena Sanitarium, January 17-25. J. N. Loughborough who had long labored on the West Coast, wrote in his report of this "powerful and harmonious meeting": 6BIO 166 2 Sister White was able to speak to us with great power on two occasions. In the first of these she set forth the importance of the work in the cities, and in the Southern field of the United States. In her second talk she set before us the aid of temperance in the carrying out of a true spirit of patience, godliness, and brotherly kindness.--The Review and Herald, February 27, 1908. 6BIO 166 3 In his days at Elmshaven following the session, Prescott was one of several ministers who met at the Elmshaven office to discuss a question coming into prominence--the meaning of the "daily" brought to view in Daniel 8. As will be noted in a later chapter, this subject would come into more prominence over the next two or three years. 6BIO 166 4 As the time approached for the regular session of the California Conference, January 31 to February 5, Ellen White had counseled that changes in leadership should be made, and suggested that Elder Haskell might well be called to serve as president. As the president in his report at the opening of the session suggested, "A change in the conference management must take place." Haskell was elected (Pacific Union Recorder, February 20, 1908). 6BIO 166 5 One of Haskell's first moves toward bringing unity and spiritual uplift in this important conference with a membership of 4,350 (Ibid., February 13, 1908) was to call a Bible institute in Oakland for the first two full weeks of March. Ellen White was invited to participate and, although she was "not in as good health" as she could wish, she went down to Oakland the day before the institute opened (Letter 84, 1908). She spoke six times during the two-week meeting, including the Sabbath-morning sermon on March 14, in the newly constructed Oakland church. 6BIO 167 1 Often during the hours of the night, visions were given to Ellen White involving many subjects. One such was given to her on the night of January 15. Of this she wrote in her diary: 6BIO 167 2 The past night I was speaking decidedly to a large number assembled in council meeting. I seemed to be in Washington. The meeting was one of special solemnity and interest. Every soul is to place himself individually in right relation to life and health and become a fruitbearing branch of the True Vine. I was bearing a very close, straight testimony. What a work is to be done! There will continue to be hindrances and the wheels of true reform will be blocked.--Manuscript 126, 1908. 6BIO 167 3 But it was not until March 29 that she wrote to Elder Daniells appealing for "a true reformation" "among the believers in Washington in the matter of healthful living" (Letter 162, 1908). As this letter largely formed the basis of her address on "Faithfulness in Health Reform" at the 1909 General Conference session, the account will be left until the narrative reaches that point. Healdsburg College 6BIO 167 4 One time-consuming matter into which Ellen White was drawn and in which she would be involved over a period of nearly two years was the moving of Healdsburg College to a location more favorable to its welfare and success. The town had grown about the college. Enrollment in 1908 was down--in grades nine and upward it was 125. The faculty consisted of fourteen teachers (Pacific Union Recorder, February 13, 1908). Finances were in serious condition. At a meeting of the Pacific Educational Association held at the college on March 19, action was taken that because of adverse circumstances the college should be moved to a suitable location in the country. It was hoped that a property with buildings suited to school purposes could be found in the price range of from $15,000 to $25,000, and the plan was that no debts would be incurred (Ibid., April 2, 1908). Ellen White would soon be involved in the search for a suitable location. 6BIO 167 5 Mid-April, with its warming spring weather, seemed to offer a good time to make a long-anticipated trip into Lake County, just to the north. There, fifty-two miles from Elmshaven, lived the Hurlbutts, who were involved in operating an orphanage with money Mrs. Hurlbutt inherited from her mother, and she sought Sister White's counsel. Ellen White felt she needed a break from the steady grind ever with her of preparing materials for print. 6BIO 168 1 The way to the Hurlbutt home was over tortuous mountain roads. Sunday morning, April 19, at four-thirty, the party left Elmshaven with Ellen White and Willie riding in a comfortable one-seated buggy behind a large bay horse borrowed for the trip. The rest of the party--Sara McEnterfer, Iram James, and Professor E. A. Sutherland from the Madison school--traveled in a platform spring wagon drawn by the two young, gray workhorses. At five-thirty they passed through Calistoga, nine miles north, and were soon climbing Mount St. Helena on a "mountain road that was very steep and narrow." "The air," wrote Ellen White, "was bracing, and made fragrant by the budding pines and hemlocks and wildflowers."--Letter 122, 1908. 6BIO 168 2 At nine o'clock they stopped by a beautiful brook for breakfast. A tablecloth over a blanket on the ground served as the breakfast table. There was an hour's rest, and then they pressed on through Middletown, stopping again at two o'clock to eat and rest. Then it was on north to Kelseyville and the Hurlbutt place, two miles beyond. They were glad to make the journey in one day, but were prepared to stop at a hotel if the trip seemed a little too much for Sister White (Letter 124, 1908). 6BIO 168 3 Monday and Tuesday morning were spent with Mrs. Hurlbutt, seeing the orphanage and certain properties in which their hosts were interested. Tuesday afternoon they started back, spending the night at a hotel in Middletown. Camp Meetings 6BIO 168 4 Camp meeting season opened early in California, with the first of five meetings held May 1-10 in the central part of the State at Lodi. The attendance was not large, for the Adventist population in this farming area was somewhat limited. The 150 members of the Lodi church formed the nucleus for the meeting; about seventy-five people camped on the grounds. The Pacific Union Recorder, on its back page just before the meeting, carried an attendance-getting item under the heading "Special Camp Meeting Notice": "Word just received from Elder Haskell is to the effect that Mrs. E. G. White will be at the Lodi camp meeting during the entire time."--April 30, 1908. She was, and she spoke six times. 6BIO 169 1 Pioneer evangelist, missionary, and executive J. N. Loughborough was the first to order a tent for the camp meeting. He reported later that "in many respects this was one of the best camp meetings I ever attended in California."--The Review and Herald, June 4, 1908. Ellen White was particularly pleased with the "good outside interest" (Letter 146, 1908). 6BIO 169 2 To Elder A. J. Bordeau, who had worked in Europe, one event stood out as he made his report in the Review and Herald: 6BIO 169 3 One touching incident at one of the meetings was the testimony borne by a Swiss brother, who testified to the uplifting influence and power of Sister White's message to him many years ago in Switzerland, when he was a little bootblack. He had not seen her for many years, and with tears in his eyes, he witnessed to the truth of her message, imploring all the youth present to heed it, even as he had done when a boy. He is now a consecrated Christian, the father of a large family, and lives in this State.--July 16, 1908. 6BIO 169 4 The Oakland camp meeting, with about 200 family tents on the ground, was held June 4-14. It was reported to have been "large and profitable" (The Review and Herald, June 18, 1908) with Ellen White speaking six times "with as great clearness and power as in early times" (Ibid., July 9, 1908). 6BIO 169 5 Delegates from the churches took up the matter of moving the school at Healdsburg and gave full endorsement to steps being taken. Search for a suitable site was undertaken in earnest. 6BIO 169 6 Two months later Ellen White attended the Los Angeles camp meeting from August 6 to 16, even though the long, hot summer had left her somewhat debilitated and wondering whether she should go. 6BIO 169 7 Plans announced in June for this meeting listed Ellen White's name first as one of "a strong corps of workers from abroad" (Pacific Union Recorder, June 18, 1908). Early in the week of the planned journey south she explained her feelings: 6BIO 169 8 For some reasons I have dreaded this journey to Los Angeles. Yet I am glad the people there will have another opportunity of hearing the message of warning. The end of time is rapidly drawing near.... Yet to many it is coming as a thief in the night. Again and again I ask myself the question, What shall I do, that I may fully act my part in giving this last note of warning?--Letter 234, 1908. 6BIO 170 1 This was the largest of the 1908 camp meetings, with 321 family tents. Several times she spoke to large audiences in the big tent; at times there were 1,200 people (36 WCW, p. 333). Concerned that all should hear her well, she was relieved when "several who sat on the outskirts of the crowd" reported to her that they heard every word spoken (Letter 236, 1908). She was pleased that a number of women from the Women's Christian Temperance Union attended some of the meetings. While speaking to the ministers, she urged that the evangelistic thrust of the camp meeting be continued for another week of evening meetings. 6BIO 170 2 It is of interest to note that in one report of the camp meeting, in which ministerial help from northern California is listed, we find the words "Mrs. E. G. White and her company." Her "company" consisted of Sara McEnterfer; W. C. White; Clarence Crisler and his wife, Caroline; Miss Hannaford, the new housekeeper; and Minnie Hawkins. Ellen White and several of her helpers stayed in a nearby cottage, which, she noted, had the convenience of a bathroom. 6BIO 170 3 No matter where she was, she could not lay aside those tasks that came to her as the messenger of the Lord--not only sermons but interviews, manuscript preparation, and correspondence. 6BIO 170 4 Following the camp meeting in Los Angeles, Ellen White visited the sanitariums at Glendale, Paradise Valley, and Loma Linda. On the Loma Linda farm she reported to Edson: "We saw large patches of melons, strawberries, asparagus, tomatoes, and corn."--Letter 258, 1908. Ellen White was always interested in agricultural pursuits and intrigued by food production. 6BIO 170 5 Back at home after the four-week trip to the south, she complained of how calls to minister in the field hindered her and her workers at Elmshaven from doing what they wanted to do. "I cannot do my writing if I keep traveling," she wrote on September 11, and declared," We are striving with all our powers to get out my books."-- Ibid. 6BIO 171 1 Among those in preparation were Prophets and Kings; Testimonies, volume 9; and something on her "early experiences" (Letter 264, 1908), which finally became a part of Life Sketches. 6BIO 171 2 On September 23, writing to her granddaughter Mabel, she referred to her part in the work and the constant pressure upon her: 6BIO 171 3 There are many manuscripts to look over, and some straight testimonies to be borne. All my time is fully occupied.... I should not be bound down to so much examination of manuscript. I am asked to read every part of the selections made. I realize that it is wonderful that the Lord blesses me with such clearness of mind, and I am grateful.--Letter 274, 1908. 6BIO 171 4 Five days later she referred again to book preparation and the work of her assistants: "My workers are doing all in their power to forward the work on my books, and I am kept continually at work."--Letter 280, 1908. 6BIO 171 5 Physical discomfort, which just at this time she suffered, did not deter her, and she wrote: 6BIO 171 6 All through the day I have important writings to examine. I find so much that ought to come before the people, and we are trying to prepare these writings as fast as possible. At times my eyes are severely taxed, but no one but myself can do this first work, to judge of their importance and to decide which should come before the people.--Letter 292, 1908. The Ralph Mackin Visit 6BIO 171 7 Much of Thursday, November 12, was spent in an interview with a Mr. and Mrs. Ralph Mackin, who felt they had had a special experience of being favored by the impartation of the Holy Spirit. They eagerly sought Ellen White's confirmation of the genuineness of their experience. The interview was reported by Clarence Crisler (see Selected Messages 3:363-378). It takes on importance to the church today because of the Mackin claim to have the gift of tongues, the gift of prophecy, and of being able to cast out devils. In the discussion Mackin asserted that receiving the Spirit today will have "the same physiological effect" as it did on the disciples at Pentecost (Manuscript 115, 1908 [The Review and Herald, August 17, 1972]). "If we are in a delusion," Mackin said, "we are honestly there. But if this is from the Spirit of God, we want to follow it."-- Ibid. In a letter to Elder Haskell, president of the California Conference, Ellen White wrote some two weeks later, November 26, 1908: 6BIO 172 1 Two weeks ago today, while I was writing, my son W. C. White came into my room and stated that there were two persons below who wished to speak with me. I went downstairs into our sitting room, and there met a man and his wife who claim to follow the Word of God and to believe the Testimonies. They have had an unusual experience during the past two or three years. They seemed to be honest-hearted people. 6BIO 172 2 I listened while they related some of their experiences, and then I told them something of the work we had to do, in meeting and opposing fanaticism, soon after the passing of the time when we expected to see our Lord. During those trying days, some of our most precious believers were led into fanaticism. I said further that before the end, we would see strange manifestations by those who professed to be led by the Holy Spirit. There are those who will treat, as something of great importance, these peculiar manifestations which are not of God, but which are calculated to divert the minds of many away from the teachings of the Word. 6BIO 172 3 In this stage of our history, we must be very careful to guard against everything that savors of fanaticism and disorder. We must guard against all peculiar exercises that would be likely to stir up the minds of unbelievers, and lead them to think that, as a people, we are led by impulse, and delight in noise and confusion accompanied by eccentricities of action. 6BIO 172 4 In the last days the enemy of present truth will bring in manifestations that are not in harmony with the workings of the Spirit, but are calculated to lead astray those who stand ready to take up with something new and strange. 6BIO 172 5 I told this brother and his wife that the experience through which I passed in my youth, shortly after the passing of the time in 1844, had led me to be very, very cautious about accepting anything similar to that which we then met and rebuked in the name of the Lord. 6BIO 172 6 No greater harm could be done to the work of God at this time than for us to allow a spirit of fanaticism to come into our churches, accompanied by strange workings which are incorrectly supposed to be operations of the Spirit of God. 6BIO 173 1 As this brother and his wife outlined their experiences, which they claim have come to them as the result of receiving the Holy Ghost with apostolic power, it seemed to be a facsimile of that which we were called to meet and correct in our early experience. 6BIO 173 2 Toward the close of our interview, Brother Mackin proposed that we unite in prayer, with the thought that possibly while in prayer his wife would be exercised as they had described to me, and that then I might be able to discern whether this was of the Lord or not. To this I could not consent, because I have been instructed that when one offers to exhibit these peculiar manifestations, this is a decided evidence that it is not the work of God. 6BIO 173 3 We must not permit these experiences to lead us to feel discouraged. Such experiences will come to us from time to time. Let us give no place to strange exercisings, which really take the mind away from the deep movings of the Holy Spirit. God's work is ever characterized by calmness and dignity. We cannot afford to sanction anything that would bring in confusion, and weaken our zeal in regard to the great work that God has given us to do in the world to prepare for the second coming of Christ.--Letter 338, 1908. 6BIO 173 4 On the day of the interview Ellen White had sounded cautions, but refrained from giving positive word one way or the other. Late in the interview Mackin proposed that they would continually pray to the Lord, asking Him to give Ellen White light in regard to their experience. Leaving his address, he said, "If you have anything for us after this, we shall be glad to receive it." (Manuscript 115, 1908 [The Review and Herald, August 17, 1972]). 6BIO 173 5 The interview drew to a close at about noon. Ellen White shook hands with her callers and declared: "I want the Spirit of the Lord to be with you, and you, and me. We are to be just like God's little children."-- Ibid. On leaving Elmshaven, the Mackins reported to friends and sympathizers that they had had an interview with Sister White and had something good to report. 6BIO 174 1 Then on December 11, a vision was given to Ellen White that clearly defined the Mackin experience. As promised, she communicated with them, stating: 6BIO 174 2 Recently, in visions of the night, there were opened before me some matters that I must communicate to you. I have been shown that you are making some sad mistakes. In your study of the Scriptures and of the Testimonies, you have come to wrong conclusions. The Lord's work would be greatly misunderstood if you should continue to labor as you have begun.... You are deceiving yourselves and deceiving others. 6BIO 174 3 You have even supposed that power is given you to cast out devils. Through your influence over the human mind, men and women are led to believe that they are possessed of devils, and that the Lord has appointed you as His agents for casting out these evil spirits. 6BIO 174 4 As she neared the close of her message to the Mackins, she declared: 6BIO 174 5 My brother and sister, I have a message for you: You are starting on a false supposition. There is too much self woven into your exhibitions.... Satan will come into these exhibitions. It is high time you called a halt.... I do not want you to be found on a false track. You are certainly there now, and I beg of you, for your souls' sake, to imperil no longer the cause of the truth for these last days.--Letter 358a, 1908. 6BIO 174 6 Because the Mackins were visiting some of the churches in California, Ellen White addressed a message of warning to all church members to be on guard, and to give no encouragement to such demonstrations. This was published in the Pacific Union Recorder, December 31, 1908. The Mackins quickly dropped out of sight, but the counsels and warnings given in connection with this experience have served the church well. Trying to Find Money for the Work 6BIO 174 7 While the General Conference gave Ellen White a salary equivalent to that paid a General Conference executive--which by the time of her death had risen to $22 per week--and for many years she was given $2.50 for each article furnished the Review, the Signs, or the Youth's Instructor, and also received a modest royalty on the sale of her books, the expenses to her in book preparation, typesetting, illustrating, and platemaking far outstripped her current income. 6BIO 175 1 Knowing well that her years were running out, she felt she must press on, and in due time after her death the income from the continuing sale of her books would provide funds to care for all obligations incurred because present expense exceeded the income. She reached out to some Seventh-day Adventists of means, inviting them to make an investment in the production of her books with money they would loan her at a reasonable rate of interest. A number of people responded to her appeal for help. In a letter to an old acquaintance, Marian Stowell Crawford, she on November 4 made an explanation: 6BIO 175 2 My business is not running behind. There is a little gain every year. I have been instructed that it is best for me to own the plates of my books and this is why so much money is required in bringing out new publications. If the printing houses owned the plates of my books there might be times when some of them were slighted; but while I own the plates I can transfer the work from one house to another in case of necessity. 6BIO 175 3 There is an understanding between me and the officers of the General Conference that when I die, my book work passes into the hands of trustees appointed by the General Conference so that the earnings from my books after paying all debts shall go to the production of new books in many foreign languages.--Letter 328, 1908. (Italics supplied.) 6BIO 175 4 Before her death, she appointed the trustees. All debts at the time of her death were, in time, liquidated, with interest, as she had planned from incomes yielded by the sale of her property and book royalties. ------------------------Chapter 14--Finding a Site for Pacific Union College 6BIO 176 1 Like the school of the prophets in the day of Elisha, where the place where they dwelt became "too strait" for them, the school at Healdsburg by 1908 found itself needing room to breathe and grow. Under the adverse circumstances the attendance was dropping and financial losses were heavy. The school building was now closely surrounded by the town, and the "boarding house" three blocks up the street was being choked by nearby residential housing. When built, the boarding house, on a five-acre tract of land, was in the country, and it had been planned that as funds were available, more land surrounding it would be purchased. But money was scarce, so part of the original acreage was sold. Houses soon sprang up. M. E. Cady, one-time president of Healdsburg College, said that Ellen White was once heard to comment, "While men slept, the enemy sowed houses."--DF 153a, M. E. Cady, Founder's Day Address, 1947. 6BIO 176 2 The college home, or boarding house, was a three-story building with kitchen and laundry in the basement, dining room, parlor, and president's quarters on the first, or main, floor. Young women occupied the second floor and young men the third. The president and his wife served as preceptor and preceptress. 6BIO 176 3 Ellen White, who with W. C. White had led out in founding the college in 1882, was deeply interested in its welfare. About the time the college opened she bought a home a few blocks distant and made Healdsburg her headquarters. Since returning from Australia, she often visited the school, spoke to the students and faculty, and watched with interest the welfare of the institution. With the successful starting of the Avondale school in Australia in a country location, both Ellen White and conference constituency thought in terms of moving the college away from a crowded town to a place where the students would have "more opportunity to engage in agriculture, carpentering, and other lines of manual work" (Letter 141, 1904). At the California Conference session held in February, 1908, a comprehensive resolution was passed calling for the disposal of the school properties in Healdsburg and establishing "an industrial college" in the country that would provide work for students and "furnish at least the agricultural and dairy products necessary for the college home" (Pacific Union Recorder, February 27, 1908). The Educational Society, which carried legal control, took official action to this effect three weeks later on March 19. 6BIO 177 1 It was hoped that a property could be located rather quickly so that it could open in the fall on the new site. Consequently conference officials and Ellen White and her staff were on the constant lookout for a suitable place, perhaps with a building on it that could be put to immediate use. At the well-attended Oakland camp meeting in early June, a special session of the California Conference was called. Here on June 9, after considerable discussion and a divided vote, plans to close Healdsburg College were approved and a committee of seven appointed to search for a new site. W. C. White, as well as conference officers, was on this committee. From time to time various sites were examined. In August, a property near Sonoma came to the attention of conference officers. This property, two or three miles north of the town of Sonoma, consisted of 2,900 acres of land, hills, mountains, valleys, and flatlands. On it was a spacious three-story, thirty-eight room mansion called "The Castle" (36 WCW, p. 725; S. N. Haskell to EGW, August 13, 1908). Since the property was less than a mile from a tiny Western Pacific Railway station called Buena Vista, that was the name used in designating it for inspections and negotiations. The estate had been developed by a millionaire, a Mr. Johnson, about twenty-five years earlier, but soon after he had built and furnished the house, and landscaped the grounds with ornamental and fruit trees, he died. His heir squandered his inherited fortune, and the property was sold at auction. Currently it was owned by a Frenchman named Cailleaud (H. W. Cottrell to WCW, March 31, 1909), who felt he had too many land investments and wanted to sell this one. Hetty Haskell, wife of the conference president, described it as "a second Loma Linda, the finest thing we have seen anywhere" (Mrs. S. N. Haskell to EGW, August 13, 1908). 6BIO 178 1 The Haskells reported that the house and grounds needed a little outside repair and paint, as the mansion had been neglected for some time, but inside it was in perfect condition. Some of its thirty-eight rooms were large enough to be divided, and that made the building even more adaptable to school use. All the bathroom fixtures were marble, and there was even a large bell at the back of the house, which, Mrs. Haskell observed, "would be just the thing for schoolwork." 6BIO 178 2 The grounds were well laid out and decorated with acres of flower gardens. The long entrance drive way was lined with trees, and the orchards boasted five kinds of plums and five varieties of peaches, and there were lemons, oranges, date palms, and chestnuts. 6BIO 178 3 A stone winery on the place was currently being used as a cow shed for a large dairy (S. N. Haskell to EGW, August 13, 1908). Ellen White Visits the Buena Vista Property 6BIO 178 4 On Wednesday morning, September 2, the day after she had gone north following her five-week stay in southern California, Ellen White, with some members of the committee on school location, visited the Buena Vista property. Writing of the experience, she reported: 6BIO 178 5 We found the Castle to contain three stories, with twelve spacious rooms on each floor, besides a basement, and a large cupola above the third story capable of being converted into good rooms.--Letter 322, 1908. 6BIO 178 6 She went up to the second floor and inspected the rooms and reported that she "had little to say. I believed that here was a property that corresponded with representations given me."-- Ibid. (Italics supplied.) 6BIO 178 7 Remembering the Loma Linda experience where she recognized the buildings when she came onto the grounds, everyone quite naturally was eager to hear whether the Lord had given Ellen White direct light that this was the site to be purchased. Earlier she had written to Elder Haskell: 6BIO 179 1 I have had three buildings presented before me which I have not seen with my natural eyes. Two of these were in the Southern field, and one in California.--Letter 240, 1908. 6BIO 179 2 On leaving the grounds she felt impressed "that this was just such a location for our school as we had been looking for" (Letter 322, 1908). As to the suitability of the property, she noted that the tract of land was large, "away from the cities, where we could have an abundance of water and wood, and a healthful climate" (Ibid.). The well-furnished house with "every convenience" was also an important factor (Letter 324, 1908). But she failed to identify the building as one shown to her. 6BIO 179 3 Back in Oakland that night, Ellen White was given instruction. Of this she wrote: 6BIO 179 4 That night in my dreams I seemed to be making plans in regard to this property. One spoke to me and said, "How were you impressed with this location?" I replied, "Favorably; but I do not see how we can purchase; we have not the means. We might lessen the price by selling the stone winery." 6BIO 179 5 "You cannot do that," our advisor said. "If you should do so, parties who do not regard the seventh day would be at work on the land on the Sabbath. Your only plan will be to purchase the entire property, and keep every part of it under your control. Not one foot of the land should be allowed to come under the control of those who would work it on the Sabbath day."--Letter 322, 1908. 6BIO 179 6 The next morning Elder W. H. Covell, a member of the California Conference staff, and a man much interested in the Buena Vista property, brought a map to Sister White showing the property and adjacent lands. He began pointing out pieces of property that might be sold to lessen the total cost of the investment. But Ellen White, thinking of the vision given her only hours before, informed him, "We must have the land under our full control."-- Ibid. 6BIO 180 1 At this point an interesting factor interjected itself. The committee members could easily see that Ellen White favored securing the property, but she did not have a "Thus saith the Lord" that this particular property should be secured. Further, she perceived that responsible committees made up of qualified men of experience must make the decision based on principles involved. 6BIO 180 2 On Sunday morning, September 13, after a wakeful night, she wrote to Elder Haskell, who was now attending a camp meeting in Fresno, that she was afraid that she might be taking too great a responsibility in the matter. She declared: 6BIO 180 3 I do not feel that I want the decision of this question to rest with me. I had only a hasty view of the place at Buena Vista, and while it corresponds to a place that had been shown me, I do not want you to feel that you must secure it on that account.... 6BIO 180 4 I shall leave this matter to be settled by the committee, and if they decide unfavorably regarding this place, I shall wait patiently until something further is offered where we can be supplied with water and woodlands. What we need is mountain advantages, where we can have an abundance of pure soft water that is not poisoned by the schemes of men.--Letter 256, 1908. (Italics supplied.) The Basis for Final Decisions 6BIO 180 5 This experience, and her communications about it, points up an interesting facet of her work. With a judgment enriched by the many visions God gave to her, she was influential in the making of important decisions, but never were the visions to take the place of study, initiative, faith, or hard work on the part of all concerned. The visions were not given to take the place of careful investigation and decision making. Nor were her opinions, in the absence of special light, to be taken as authoritative. 6BIO 180 6 In the case of Loma Linda three years earlier, she recognized the buildings when she reached the grounds, and she was very positive that the church should buy that particular property. But even then she left the final decisions with the committees and constituencies. In principle the Buena Vista property had most of the qualifications she had repeatedly set forth as desirable for a college. But that this was the precise place that should be secured she was not prepared to say, and could only declare that it "corresponds to a place that had been shown me" (Ibid.). An Important Principle Illustrated 6BIO 181 1 A few months later she made certain points clear as she wrote: There are times when common things must be stated, common thoughts must occupy the mind, common letters must be written and information given that has passed from one to another of the workers. Such words, such information, are not given under the special inspiration of the Spirit of God. Questions are asked at times that are not upon religious subjects at all, and these questions must be answered. We converse about houses and lands, trades to be made, and locations for our institutions, their advantages and disadvantages.--Selected Messages 1:39. 6BIO 181 2 In this connection she stated: When the Holy Spirit reveals anything regarding the institutions connected with the Lord's work, or concerning the work of God upon human hearts and minds, as He has revealed these things through me in the past, the message given is to be regarded as light given of God for those who need it. But for one to mix the sacred with the common is a great mistake.--Ibid., 1:38. 6BIO 181 3 So it was with the Buena Vista property. The principles that should guide in the selection of a site for a college were made clear, and any one of several places might have fitted these guidelines. In the absence of special light, Ellen White had to judge the same as her brethren as to the suitability of the property being investigated. Delay Added to Delay 6BIO 181 4 Thus the matter lay for several months. Ellen White herself felt that the Buena Vista property should be secured. Instruction was given her in vision concerning certain contingencies; yet she seemed to approach the matter with caution and a little uncertainty. She encouraged her brethren, however, to move on sound lines in acquiring the property. 6BIO 182 1 At the camp meeting in Fresno in late September, a special session of the constituency was held to consider, among other things, the matter of the college. The advantages and disadvantages of various sites were reviewed, and it was decided to accept whatever site might be chosen as long as the committee followed its best judgment and would be counseled by the Spirit of Prophecy. 6BIO 182 2 Almost immediately definite steps were taken to purchase the Buena Vista property. The agreement was that 2,900 acres would be purchased for $35,000 and the Healdsburg College properties. Only one thing remained--the owners must produce a proper abstract and clear title (36 WCW, p. 725). 6BIO 182 3 But delay followed delay, and although Ellen White entertained some anxiety about securing the property, she wrote on December 12, "I have not one question or doubt in regard to the purchase of the Sonoma property."--Letter 344, 1908. The next day, writing to an old friend, she said, "I am so thankful that we are to have this place for our school."--Letter 356, 1908. 6BIO 182 4 But as the year 1908 came to a close, matters were still in an unsettled condition. "We have been waiting for the abstract to be made out," wrote Ellen White on December 29, "but there is a delay as important papers were destroyed at the time of the San Francisco earthquake."--Letter 4, 1909. 6BIO 182 5 This was the state of the matter when time came for the regular session of the California Conference, held February 3-10, 1909, in Oakland. At a meeting of the constituency on February 6, Ellen White spoke of the school matter, reporting that she had visited several sites, Buena Vista among them, the one with "most precious advantages." There "was abundance of land for cultivation, and the water advantages were very valuable. All through the mountains there were little valleys where families might locate and have a few acres of land for garden or orchard."--Manuscript 9, 1909. 6BIO 182 6 She stated again that the property "corresponds to representations made to me as an ideal location for our school more perfectly than anything else I have seen.... I have wished that we might come quickly into possession of the property. But," she added, "there was some advantage in delay, because we now have more time to raise the money to pay for the place."-- Ibid. (Italics supplied.) 6BIO 182 7 In the meantime, feverish speculation in land surrounding the Buena Vista property began to develop and became so acute that on April 6, the California Conference Association took an action, published in the Pacific Union Recorder, April 8, 1909: 6BIO 183 1 That we hereby disapprove of the entire speculative course of all such of our brethren as are involved in such transactions, and that we recommend that all profits accruing from any deals heretofore made be turned over to the college treasury. 6BIO 183 2 The knowledge that Ellen White favored securing the Buena Vista estate added fuel to the fire, and some sizable tracts of land were purchased by Adventists confident of gaining large and quick returns on their investment. 6BIO 183 3 When the transcript for the property finally was available, it was found that there were twenty-two defects in the title, some serious. The owner, in spite of his earlier promises, refused to do anything about it. Ellen White, when her counsel was sought, declared: "Tell them to put us in possession of the place, or to hand us back our money."--Manuscript 65, 1909. 6BIO 183 4 While she was in the midst of the General Conference session in Washington in May, 1909, the deposit on the Buena Vista property was returned. 6BIO 183 5 "Then we knew not just what to do," she said, "although in the dreams of the night the assurance was given that we must not become discouraged; if we could not obtain the Buena Vista place, there would be a more advantageous place for our school."--Letter 187, 1909. The Angwin Property a Better Place 6BIO 183 6 Elder Haskell, president of the California Conference, recalled: When word came to us at Washington, D.C., that the trade could not be completed because of errors in the title and other reasons, the servant of the Lord said, "If this cannot be obtained, it is because the Lord has a better place for us."--Pacific Union Recorder, September 2, 1909. 6BIO 183 7 With the time for the opening of school nearing, and now with considerable funds in hand for the purchase of a school property, the locating committee began a new search. In July, Elder H. W. Cottrell, president of the Pacific Union Conference and a member of the committee on school location, found what he considered the ideal place. S. N. Haskell wrote of it to Ellen White, who was on her protracted return journey from Washington, D.C., to California. It was Angwin's resort hotel atop Howell Mountain, about four miles beyond St. Helena Sanitarium. The property seemed most promising. So sure were the brethren that this place met, more fully than any other they had seen or perhaps could ever find, the qualifications for a college site held before them by Ellen White, that negotiations to purchase for $60,000 were commenced at once. It was with restless difficulty that they awaited Ellen White's return home in early September, to gain her full support in the steps taken. 6BIO 184 1 After an absence of five months and four days, Ellen White reached her Elmshaven home on Thursday afternoon, September 9, ill and exhausted. The high altitude endured in crossing the Sierras, it seemed, almost cost her her life, and she was debilitated. Camp meeting was in progress in Fruitvale, a suburb of Oakland, and her presence was desired there. All were eager, first of all, for her to visit the Angwin school site without delay. She was too. So on Friday morning, although ill-prepared to do so, she insisted on driving the five miles past the Sanitarium and up the narrow, rocky road to the top of Howell Mountain to see the property everyone was excited about. Ellen White Describes the New School Property 6BIO 184 2 Ellen White described what she found at Angwin in letters to Edson and Mabel. Selections from both letters tell the full story: 6BIO 184 3 The night we arrived at home we received a message asking us to go up the following day to see the property that had been purchased for the Pacific College. The brethren thought that this property possessed many advantages over that at Buena Vista, and as the owner of the Buena Vista place could not give us a clear title, it was thought advisable to purchase this. We left home early on the morning of September 10, driving in my easiest carriage. It was a five-mile climb to the top of the hill; then when about one mile from the property the country became more level. 6BIO 184 4 Elder [C. W.] Irwin met us at the place and showed us something of the grounds and buildings. As we drove along I marked the advantages over the Buena Vista property. True, there was not here the fine costly building that we found on the Sonoma property, but there were a number of buildings in good repair, and such as could be easily adapted to the needs of the school. The largest of the dwellings was a house of thirty-two rooms [the resort hotel], and in addition to this there were four cottages. All the rooms were well planned, and substantially but not extravagantly furnished. Everything about houses and grounds looked clean and wholesome.--Letter 110, 1909. 6BIO 185 1 Many advantages came to us in the house furnishings. The beds were all supplied with two good mattresses, one hair mattress and one of cotton wool, feather pillows and woolen blankets, some of which are very good indeed. All the floors are covered, some of the rooms with carpets, but most with straw matting. The bed linen was all in good order. 6BIO 185 2 There are sixteen hundred acres of land in the property, 105 of which is good arable land. There are twenty acres of orchard, bearing apples, pears, plums, prunes, peaches, figs, grapes, and English and black walnuts. There are thirty acres of alfalfa. We were much pleased with the fruit that we saw. At the time of our first visit there were many workers on the ground taking care of the prunes, some gathering the fruit and others preparing it for drying. Forty-five tons of prunes have been gathered from the orchard this year.--Letter 114, 1909. 6BIO 185 3 The large corn barn was filled to the roof with the best of lucerne [alfalfa] hay harvested from the land. In the carriage house we saw eight buggies and wagons. There were twenty milk cows, thirteen horses, and six colts included in the trade.... 6BIO 185 4 We are thankful for the abundant supply of pure water flowing from numerous springs, and thrown into large tanks by three hydraulic rams; also for the good buildings, for the good farmland, and for the hundreds of acres of woodland, on which there are many thousands of feet of saw timber. We are thankful also for the machinery which is all in such good order, for the furniture, which though it is not fine, is good and substantial; for the fruit that is canned and dried, and which will be much appreciated by teachers and students this first year of school.... 6BIO 186 1 We need have no fear of drinking impure water, for here it is supplied freely to us from the Lord's treasure house [300,000 gallons a day]. I do not know how to be grateful enough for these many advantages, but feel like putting my whole trust in the Lord, and as long as my life is spared to glorify my Redeemer.--Letter 110, 1909. 6BIO 186 2 Now I have tried to describe this place to you, though I have not seen it as fully as some others. I was a very sick woman on the day that I visited the property, and was not able to climb more than one flight of stairs in the main building. I did not dare to excite my heart by over exertion. But it was thought best that I should visit the place as soon as possible and pass my judgment on it as a site for our school. I am very pleased with the place; it has many advantages as a school location.... 6BIO 186 3 When we learned that we were not going to be able to secure the Sonoma property, an assurance was given me that a better place was provided for us, where we could have many advantages over our first selection. As I have looked over this property, I pronounce it to be superior in many respects. The school could not be located in a better spot.... 6BIO 186 4 In Prof. C. W. Irwin and wife we have excellent workers. Professor Irwin will be the principal of the school.-- Ibid. 6BIO 186 5 On the following Sunday, September 12, a phone call came from Oakland, where the camp meeting was being held. The discussion of the new college was slated to come up the next day. Could Ellen White come? 6BIO 186 6 Indeed she could. She went down Monday morning and that afternoon spoke for twenty minutes on the advantages of the Angwin site. There was no legal action needed, since the purchasing committee--Elders Knox, Cottrell, and Haskell--had, at the Fresno camp meeting a year before, been given power to act. Ellen White's address went far to confirm the faith of the people in the new project and ensure that their pledges would be paid off (Pacific Union Recorder, September 23, 1909; Manuscript 59, 1909). 6BIO 186 7 When the right time came, how quickly things fitted together! Everyone was anxious to find a good school site and get the work going. There was a conditioning period for nearly a year as principles were reviewed and sites inspected and money raised. Guidance came through the Spirit of Prophecy, but responsible men were not relieved of diligent study, tireless seeking, and the making of decisions. 6BIO 187 1 The Angwin resort property was not on the market when the search for a new school site was entered upon. The repeated delays held everything in abeyance until the ideal property became available. Then, with money in hand, the fully equipped and stocked Angwin property was purchased with confidence, and within a very few weeks the school was ready for opening in late September. It was capable of caring for 150 students. Everything was on hand, just ready to put into use. All considered it providential. Of the experience Ellen White wrote, "Now this lesson given us at this time of our great necessity was one of the most remarkable adventures in our experience."--Letter 187, 1909. 6BIO 187 2 But there were some who did not see it that way. They were the few businessmen who in the hope of large returns from land speculation--in spite of counsel not to do so--had purchased large tracts of land of mediocre quality near the Buena Vista property. Faculty and Staff 6BIO 187 3 The faculty and staff for the new school were quickly assembled. Ellen White, at the General Conference in Washington, had urged that C. W. Irwin, for eight years the principal of the Avondale school in Australia, be released from his work there and kept on in the States to head the new college. Church leaders concurred in this, and Professor Irwin stayed by, ready to head the new school when a site was found and school could begin. 6BIO 187 4 The editor of the Signs of the Times, Elder Oscar Tait, a man of broad experience, was prevailed upon to become Bible teacher. Others, seasoned and capable men and women, were drawn in. When school opened on Wednesday, September 29, fifty students were ready to begin classes. The dedication of the new college on that day, with services held in the dance hall, which could seat 200, was an impressive and joyous occasion. Ellen White was there and was one of the speakers. In her twenty-minute address she said: 6BIO 188 1 There is a time coming when God will let it be understood that His people are preferred before transgressors, and we need to stand in a position where it can be seen that our dependence is upon God. Then the Lord will open ways before us that we do not now discern--ways by which He will exalt and honor us. I believe we have seen this in the case of our school location. 6BIO 188 2 She reviewed briefly the experience in attempts to secure the Buena Vista property, then continued: 6BIO 188 3 During the time of waiting I did not feel discouraged. I felt that the Lord knew all about our perplexities and our needs. When I would kneel before Him in prayer, I would say, "Lord, You know all about it; You know we have done what we could to secure a school property; You know that our plans have been broken up. We have waited long; now, Lord, give us the place that we should have." And when the word came that this place was found, I said, "The Lord has prepared the way for us." 6BIO 188 4 We are very grateful to the Lord of hosts for this possession, for we have here just what we hoped to have in the Buena Vista estate.... God wanted us here, and He has placed us here. I was sure of this as I came upon these grounds.... The Lord designed this place for us, and ... it has been the work of His providence that has brought it into our possession.--Manuscript 65, 1909. 6BIO 188 5 And indeed all recognized that the Lord had done just that. ------------------------Chapter 15--Attending the General Conference of 1909 6BIO 189 1 From an early date Ellen White seemed to be rather certain that she would attend the 1909 General Conference session to be held in Washington, D.C. The time appointed was May 13 to June 6. This was very different from her experience in 1901, 1903, and 1905, when in each case she hesitated, sometimes for weeks, not knowing whether she should go. As early as September, 1908, she wrote, "I expect to attend the next General Conference in Washington."--Letter 274, 1908. In November she was discussing the best route to take. "But," she told Edson, "I dare not move in any action according to my own judgment." She added, "We will watch unto prayer, and seek to know the will of the Lord. I will trust myself in His hands, and I know that He will work for me."--Letter 334, 1908. 6BIO 189 2 In late February, 1909, she wrote to Sister Gotzian that "I am expected to attend the coming conference in Washington."--Letter 48, 1909. As the time approached she wrote Edson on March 30: 6BIO 189 3 We have decided our family party--Sara McEnterfer, Minnie Hawkins, W.C.W., and your mother--will leave next Monday.... We must go to Los Angeles and direct from there to Paradise Valley, stay a couple of days and then visit Loma Linda, and then on to College View and then to Nashville. I think this is the route. Then to Washington.--Letter 183, 1909. 6BIO 189 4 Instead of dread there was anticipation as the trip was planned. Earlier in the year she had spoken of "relief and success, and joy in many lines of the work" (Letter 16, 1909). "I do not dread the journey," she told Edson. "My health is quite good. I am thankful that my lame hip is little trouble to me now. I have much to be thankful for that at my age--in my eighty-second year--I can be up."--Letter 183, 1909. 6BIO 190 1 Perhaps one reason for her buoyancy was the turn things had taken in the California Conference, which included the entire State north of the Tehachapi Mountains. When Elder Haskell was called to the presidency of this conference in early February, 1908, there had been considerable bickering and some mismanagement. Even in this conference where she lived and had her membership, various attitudes were being taken concerning her work as the messenger of the Lord. W. C. White on June 22, 1908, in writing to the General Conference treasurer, I. H. Evans, reported: 6BIO 190 2 In view of the fact that so much has been done to discredit the testimonies in this conference, Elder Haskell conducted a series of studies on the Spirit of Prophecy.--35 WCW, p. 865. 6BIO 190 3 He referred to the Oakland camp meeting attended by Ellen White, where she spoke six times. Then at the conference session held in Oakland in early 1909, the resolutions passed were headed by the following action: 6BIO 190 4 Whereas, the gift of prophecy has been a counselor to this people for more than half a century; and, 6BIO 190 5 Whereas, Prosperity has attended the work of the third angel's message in proportion as the counsels of the gift of prophecy have been heeded; therefore, 6BIO 190 6 Resolved, That we hereby recognize the goodness of God in placing and maintaining this gift in the church, and advise our ministers and our brethren generally, to become personally acquainted with its teachings, and to give heed thereto, that they may profit thereby.--Pacific Union Recorder, February 18, 1909. 6BIO 190 7 As planned, the party from Elmshaven left home Monday morning, April 5, and reached Mountain View in the early afternoon. After resting in Elder Cottrell's home for a few hours, they continued to San Jose to catch the 5:10 P.M. train for Los Angeles, and then it was on to San Diego and Paradise Valley Sanitarium. 6BIO 191 1 Tuesday morning the party was again on its way, this time bound for College View, Nebraska, over the Salt Lake City and Omaha Railroad (37 WCW, p. 953). There she spoke twice Friday morning, first to the students and faculty of Union College and then a few minutes later to the children in the elementary school room nearby (Letter 88, 1909). The topic of the Sabbath-morning sermon in the College View church, where she addressed 2,000 people, was "Individual Cooperation" (Manuscript 31, 1909). Then again on Sunday she delivered her sixth sermon of the trip to those who gathered in the College View church. This was followed by an address to the college faculty on educational principles (Letter 84, 1909) and a tour of the school farm. 6BIO 191 2 Tuesday morning, April 20, the group hastened on to Nashville, where she was entertained at Nashville Sanitarium for nearly a week, slipping out for a visit to the Hillcrest school and the Oakwood school. She also visited Rock City Sanitarium and other institutions operated to serve black people. She wrote warmly of the work being done by O. R. Staines and F. L. Bralliar at the Hillcrest school (MSS 25, 13, 17, 1909). 6BIO 191 3 Though the Southern Publishing Association was nearby, she did not visit it, having been warned of God to avoid the institution, which just at that time was involved in some conflicts. 6BIO 191 4 The working force, however, heard her speak on Sabbath, April 24, in the Nashville Memorial church. The next day she addressed the black people in their church on Winter Street. 6BIO 191 5 She molded her message to meet the special interests of her audience, saying at one point: 6BIO 191 6 I recall how especially one of your race was recognized by God in the time of the apostles, the record of which we find in the book of Acts. The Ethiopian mentioned there was a man of influence, and was doing a great work when he heard the message of the gospel. 6BIO 191 7 She added: I am glad that the message of Christ's second advent has reached so many of the colored people. I want to say to you, the Lord is no respecter of persons. He makes no difference ... because of the color of your skin. He understands all your circumstances. We have one Saviour for all mankind.--Manuscript 17, 1909. 6BIO 192 1 Sunday afternoon she went out to the Madison school and addressed those attending a teachers' institute in progress there (Letter 74, 1909; Manuscript 15, 1909). She appealed to the workers not to neglect any field of missionary endeavor, and spoke of their duty to work for the black people, recounting to them her experience in the black church and her visit to the Hillcrest school (Manuscript 15, 1909). She spent a few days at Madison, staying in their "new sanitarium" (Letter 74, 1909). 6BIO 192 2 The journey to Huntsville, Alabama, to visit the school was exhausting. The train made frequent stops in the stifling heat, and she suffered pain in her troublesome left eye (Letter 74, 1909; 37 WCW, p. 959). But she talked to the students the next morning and visited the campus, the buildings, and the farm. That night she rode on the train to Asheville, North Carolina, and on Sabbath morning, May 1, took the service in the Haywood church. 6BIO 192 3 On Sunday afternoon she addressed the congregation in the black church pastored by Elder M. C. Strachen, speaking on John 15. She tarried after the service to shake hands with the members. After dinner, she left on the 2:05 P.M. train for Washington, D.C. By the time she reached Washington, she had spoken fourteen times since leaving home. 6BIO 192 4 In Washington she was entertained near the school grounds where the session was held, at the home of Elder G. A. Irwin, General Conference vice-president (37 WCW, p. 977). There she had two rooms--one for sleeping and the other in which to counsel with those who wished to see her. She quickly arranged for rooms in the nearby D. H. Kress home for Edson and Emma, and urged them to attend the conference at her expense, which they did. The 1909 General Conference Session 6BIO 192 5 As in 1905, this General Conference session was held in a large tent pitched on the grounds of Washington Missionary College. The opening meeting convened at 10:45 A.M. Thursday, May 13. There were 328 delegates present, a number that swelled a little as the conference progressed. Words of greeting were spoken by George I. Butler, George Amadon, and other pioneer workers, and messages were read from some who could not attend. The afternoon meeting was given over to what was called "the European Division," with Elder L. R. Conradi reporting. 6BIO 193 1 On Thursday evening Elder A. G. Daniells gave his president's address, reviewing the work of the past four years and presenting the accomplishments of the seven General Conference departments. He projected a bright outlook for the future. As he reviewed the accomplishments of the reorganization of the General Conference, he pointed out that while in 1901 the Executive Committee consisted of thirteen members, there were now forty. In 1901 there were two union conferences, and now there were twenty-one "located in nearly all parts of the world." He observed that "to the committees in charge of these union conferences have been transferred countless details of administration which previously came to the General Conference Committee." He closed his observations on these lines by stating: 6BIO 193 2 Thus the reorganization that has been effected since the conference of 1901 has drawn into the administrative circle more than five hundred persons who were not there before, and the results show that this change has greatly increased the efficiency of the management of the work.--The General Conference Bulletin, 1909, 8. 6BIO 193 3 The session itself was quite routine, with a great deal of the time given over to reports of the progress of the cause around the world. A portion of each day was devoted to individual meetings of the various departments and to the business of the quadrennial meeting. 6BIO 193 4 Sabbath morning at eleven o'clock Ellen White addressed the session in the big tent. The Bulletin reported that it "was a day long to be remembered" as the "aged servant of God" stood in that large tent speaking to an audience of well over a thousand people. She seemed to "lay upon those assembled representatives of the third angel's message the importance of rightly representing Christ to the world in our speech, in our character, in all our dealing with our fellow men, in order that we shall not be found fruitless in the great day of harvest" (p. 28). 6BIO 194 1 How did the voice of this little woman of 81 come through to the audience? Those who were there reported that they all heard her clearly and distinctly. One curious young minister, A. V. Olson, attending his first General Conference session, eager to find out for himself, sat near the front, where he heard her well. Then he went to the back of the tent, where he heard equally well. He went outside the tent and even there her voice came through in clear tones. She did not shout. She had no public-address system, but with a steady, low voice supported by her abdominal muscles, she spoke as she had been instructed by God (see Evangelism, 669). She made all hear, with no one straining to catch her words. Ellen G. White Addresses 6BIO 194 2 Ellen White spoke eleven times in the big tent, taking the Sabbath-morning services on three of the four Sabbaths of the session. On a number of occasions she spoke at the nine-fifteen Bible study hour. On two mornings late in the session, she read not one but two manuscripts each day. All of her addresses except the last one on the closing day of the session were reported in the Bulletin. The titles of her addresses allow us to picture her ministry through the little more than three weeks of the session: Sabbath sermon May 15 Abiding in Christ The General Conference Bulletin, 37-39 Monday morning May 17 A Call to Service Ibid., 56-58 Wednesday morning May 19 The Work Before Us Ibid., 105 Sabbath sermon May 22 A Risen Saviour Ibid., 136, 137 Wednesday morning May 26 A Lesson in Health Reform Ibid., 213-215 Thursday morning May 27 Let Us Publish Salvation Ibid., 225-227 Sabbath sermon May 29 Get Ready! Ibid., 344-346 Sunday morning May 30 The Spirit of Independence Ibid., 220, 221 God's Plan Ibid., 236, 237 Monday morning May 31 Faithfulness in Health Reform Ibid., 268-270 Tuesday morning June 1 A Plea for Medical Missionary Evangelists Ibid., 291, 292 The Loma Linda College of Evangelists Ibid., 308, 309 Sunday afternoon June 6 Farewell Address--Partakers of the Divine Nature Ibid., 378 6BIO 195 1 Her second Sabbath sermon, "A Risen Saviour," was unique in that she opened her Bible and read not just a verse or two as an introduction to her message but three long chapters from the book of Matthew and fifty verses of a fourth, interspersing her reading with an occasional comment. It is said that she read "in a most solemn and impressive manner." At one point (not soon forgotten by her hearers) in her reading of how Pilate's wife sent word of her warning dream, as recorded in Matthew 27:19, she stepped aside, and a male quartet from England came to the pulpit and sang "Dream of Pilate's Wife." She had earlier called Elder J. S. Washburn, the leader of the group, to sing this selection at the appropriate time in her sermon. In that visit she told him that it had been included in Hymns and Tunes at her request (see No. 1394) (Manuscript 29, 1909). 6BIO 195 2 This demonstrated Ellen White's skillful and effective use of music to enhance her presentations. In fact, she very often chose the hymns that were to be used in connection with her sermons. 6BIO 195 3 After reading from the Scriptures about the closing ministry of Christ, she devoted ten minutes to solemn admonition to follow the example of Jesus and be ready to sacrifice that the gospel might reach the world, especially the large cities of the world. Then she appealed: 6BIO 195 4 Let us come into right relation to God at this meeting. Let us humble ourselves before Him, and obey His commandments. If we do not feel that it is an honor to be partakers of the sufferings of Christ, if you feel no burden of soul for those who are ready to perish, if you are unwilling to sacrifice that you may save means for the work that is to be done, there will be no room for you in the kingdom of God. We need to be partakers with Christ of His sufferings and self-denial at every step. We need to have the Spirit of God resting upon us, leading us to constant self-sacrifice.-- Ibid. 6BIO 195 5 Soon she was speaking of the needs of the cities: Behold our cities and their need of the gospel. The need for earnest labor among the multitudes in the cities has been kept before me for more than twenty years. Who is carrying a burden for our large cities? ... What is being done in the Eastern cities where the Advent message was first proclaimed? ... The light has been given that the truth should go again to the Eastern States where we first began our work, and where we had our first experiences.-- Ibid. 6BIO 196 1 As noted, she read four of her addresses, a procedure on her part somewhat out of the ordinary. As she advanced in years there were times when, as she was to present a particular subject, she wished to be certain that it would be rounded out effectively. This was so with her address "Faithfulness in Health Reform," given to the session on Monday morning, May 31. Ellen White's Closing Address 6BIO 196 2 For three weeks and four days Ellen White met with her brethren from the whole world field. She had seen the church grow from fifty Sabbathkeeping Adventists in New England in 1846 to 83,000 at the close of 1908. Of these, 59,000 were in the United States and 24,000 in other parts of the world. Total tithe paid into the treasuries of the church in 1908 had grown to $1.1 million. There were nearly 800 ordained ministers, and 400 more held ministerial licenses (1908 Statistical Report, in The General Conference Bulletin, 1909, 260, 265). The reports brought by delegates from various parts of the world were detailed and thrilling. The day-to-day departmental meetings had been constructive and helpful. The resolutions adopted by the session drawn together in the last issue of the Bulletin filled five pages. 6BIO 196 3 Ellen White used the opportunities given to her to speak in admonishing, encouraging, and instructing. Her prime theme was evangelistic outreach, with emphasis on both personal and city evangelism. Health reform and health interests were a close second. She had attended General Conference sessions from 1863 on, missing some while in Europe and Australia. She had been at the first general gathering of Sabbathkeeping Adventists in 1848, and at succeeding Sabbath Conferences had been with the brethren as they diligently studied the Word and formed the doctrinal structure of the church based on that Word. 6BIO 196 4 While not all had been accomplished that she had hoped and labored for, it was a good and encouraging session. 6BIO 196 5 The last meeting, Sunday afternoon at 3:00 P.M., was given to her. "Partakers of the Divine Nature" was her theme. It came too late to be included in the Bulletin, but it was referred to in the last issue under the title "A Touching Farewell." 6BIO 197 1 As the aged speaker referred to her appreciation of the privileges of the General Conference session, and expressed her intense anxiety that the meeting might result in great good to all in attendance, the congregation responded with many hearty "amens."--Ibid., 1909, 378. 6BIO 197 2 "With trembling lips and a voice touched with deep emotion, she assured the ministers and other workers that God loves them, and Jesus delights to make intercession in their behalf."-- Ibid. Many were deeply moved. She closed her address stating: 6BIO 197 3 Brethren, we shall separate for a little while, but let us not forget what we have heard at this meeting. Let us go forward in the strength of the Mighty One, considering the joy that is set before us of seeing His face in the kingdom of God and of going out no more forever. Let us remember that we are to be partakers of the divine nature, and that angels of God are right around us, that we need not be overcome by sin. Let us send our petitions to the throne of God in time of temptation, and in faith lay hold of His divine power. 6BIO 197 4 I pray God that this may be the experience of each one of us, and that in the great day of God we all may be glorified together.--Manuscript 49, 1909. 6BIO 197 5 Thus closed the last sermon Ellen White was to make at a General Conference session. She moved away from the desk and started to her seat, then turned and came back, picked up the Bible from which she had read, opened it, and held it out on extended hands that trembled with age. She admonished, "Brethren and Sisters, I commend unto you this Book" (reported by W. A. Spicer, then secretary of the General Conference, in The Spirit of Prophecy in the Advent Movement, p. 30). 6BIO 197 6 Thus, in her last words to the leaders of the church officially assembled in conference, Ellen White elevated the Word of God--that Word that had been so precious to her and that she freely used and ever kept before the church and the world. ------------------------Chapter 16--The General Conference Address on Health Reform 6BIO 198 1 Among the papers carried by Ellen White to Washington to present to the General Conference session was one entitled "Faithfulness in Health Reform." As mentioned in the preceding chapter, she presented this on Monday morning, May 31. The subject was one that had touched much of her life, and one for which she, because of its large importance and an abundance of instruction given to her, carried a heavy burden. 6BIO 198 2 She kept the matter of health reform before the church and the world in numerous articles in the Review and Herald, The Health Reformer, The Youth's Instructor, and in pamphlets and books. Christian Temperance and Bible Hygiene was published in 1890, and the compilation of Healthful Living, assembled by Dr. David Paulson, came out in 1897 while she was in Australia. Then in 1905, The Ministry of Healing, with its well-balanced presentation designed to reach both the church and the world, was published. 6BIO 198 3 Testimonies for the Church also carried instruction on health-related lines. 6BIO 198 4 It was a matter Ellen White mentioned occasionally in her letters. On February 5, 1908, she wrote: 6BIO 198 5 We endeavor to use good judgment in determining what combinations of food best agree with us. It is our duty to act wisely in regard to our habits of eating, to be temperate, and to learn to reason from cause to effect. If we will do our part, then the Lord will do His part in preserving our brain-nerve power.--Letter 50, 1908. 6BIO 199 1 She attributed strict temperance in eating as one reason for her ability to do so much work in speaking and writing (Ibid.). Addressing one influential minister on March 28, 1909, she declared, "True conversion to the message of present truth embraces conversion to the principles of health reform."--Letter 62, 1909. 6BIO 199 2 She was concerned that there was a growing laxness among Seventh-day Adventists in the matter of diet; there were those who, in spite of the light God had given, were still eating meat quite freely. Particularly was she concerned that church leaders in Washington were not taking the aggressive stand in this matter that it was their privilege to take. Background for the Address on Health Reform 6BIO 199 3 On March 29, 1908, she had penned a letter to Elder A. G. Daniells, president of the General Conference, relating to the experience of church members in Washington, D.C. After expressing her agreement with plans for the erection of a meetinghouse in Takoma Park, she pointed out the responsibility of the believers and workers in Washington to witness to the thousands of residents in that area who had not yet heard the third angel's message. Workers were to "bring to mind the words of Christ, 'Ye are the light of the world.' ... 'Ye are the salt of the earth.'" 6BIO 199 4 Then under a subheading of "Backsliding in Health Reform," she wrote: 6BIO 199 5 I am instructed to bear a message to all our people on the subject of health reform, for many have backslidden from their former loyalty to health reform principles. The light God has given is being disregarded. 6BIO 199 6 A true reformation needs to take place among the believers in Washington on the matter of healthful living. If the believers there will give themselves unreservedly to God, He will accept them. If they will adopt in the matter of eating and drinking the principles of temperance that the light of health reform has brought to us, they will be richly blessed. 6BIO 199 7 Those who have received instruction regarding the evils of the use of flesh meats, tea and coffee, and rich and unhealthful food preparations, and who are determined to make a covenant with God by sacrifice, will not continue to indulge their appetites for foods which they know to be unhealthful. God demands that the appetites be cleansed, and self-denial be practiced in regard to those things which are not good. This is a work that will have to be done before His people can stand before Him a perfected people. 6BIO 200 1 The Lord has given clear light regarding the nature of the food that is to compose our diet; He has instructed us concerning the effect of unhealthful food upon the disposition and character. Shall we respond to the counsels and cautions given? Who among our brethren will sign a pledge to dispense with flesh meats, tea, and coffee, and all injurious foods, and become health reformers in the fullest sense of the term? 6BIO 200 2 Near the close of the letter of appeal, she wrote: I am sure if you will begin in Washington to do this work of reform--in the school, in the printing office, and among all our working forces--the Lord will help you to present a pledge that will help the people to return from their backsliding on the question of health reform. And as you seek to carry out the will of the Lord in this particular, He will give you clearer understanding of what health reform will do for you.... 6BIO 200 3 Because of the example set by influential men in the indulgence of appetite, the truth has not made the impression on hearts that it might have done. I appeal to you now to set an example in self-denial. Cut off every needless indulgence, that God may bless you with His approval and acceptance.--Letter 162, 1908. 6BIO 200 4 Ellen White held the letter for a few weeks, then sent it in late May, 1908. Copies were sent at that time also to several members of the General Conference Committee. Dr. W. A. Ruble, secretary of the General Conference Medical Missionary Council and a member of the General Conference Committee, who was promoting health reform interests in the denomination, sought permission almost immediately from Mrs. White's office to duplicate and circulate the letter. In response W. C. White replied: 6BIO 200 5 The testimony sent to Elder Daniells, dated March 29, regarding backsliding on health reform, contains some statements regarding local conditions in Washington which Mother desired that our brethren there should read and study, but which she does not think it would be well to give a wide circulation. That part of the testimony which is of general interest will soon be prepared for publication.--DF 509, WCW to W. A. Ruble, July 24, 1908. 6BIO 201 1 Dr. Ruble's request was dated June 18, but Elder White delayed in responding until he could communicate with Elder Daniells, to whom the E. G. White letter in question was addressed. Daniells was in the field attending camp meetings. He replied on July 17, 1908, pointing out the pressure under which he had been working. Regarding the letter he had received from Sister White, he wrote: 6BIO 201 2 One feature of the message perplexed me. I felt that I must have a little time and quiet calm to consider what was written.... The point that perplexes me is the suggestion to circulate a temperance pledge which includes abstinence from flesh foods and "some other foods known to be injurious." I feel that I need counsel regarding this before I shall know just how far to go in this direction.--DF 509, AGD to WCW, July 17, 1908. 6BIO 201 3 In closing his letter to W. C. White, Daniells made an earnest request: 6BIO 201 4 As I am hoping to see you soon I ask the privilege of talking with you about this question before taking steps to circulate a pledge. When we have done this and counseled with your mother, then I shall take the matter up just as she says the Lord directs that we should do. The health reform question is a great one and a perplexing one.-- Ibid. 6BIO 201 5 W. C. White reports that his mother gave hearty assent to this proposal. An interview between her, Elder Daniells, and W. C. White was held about two weeks later at her home, late in July or early in August, 1908. In a letter written in 1928, Elder Daniells recounted that experience: 6BIO 201 6 As expressed in my letter of July 17, 1908, addressed to Elder W. C. White, I felt the need of further counsel with Sister White before taking any action regarding the circulation of an Anti-Meat Pledge. The Lord says, "Come now, and let us reason together." In my long association with Sister White, I had always found her ready to enter into the most careful and extended consideration of matters that perplexed me. I desired just such an interview with her concerning the Anti-Meat Pledge suggested in her letter of March 29, 1908. 6BIO 202 1 This interview was granted me on my first visit to Sister White's home after making the request for it in my letter of July 17. In that interview we talked over the food problems in various countries--Europe, Russia, South America, China, and various mission fields, as well as the situation in North America. We also talked at length about the circulation of an Anti-Meat Pledge--whether it should be for the Washington, D.C., church or all our churches through the world. We reviewed the uninstructed condition of the masses of our people regarding the broad principles of health reform and the harm that had at various times been done by extremists. 6BIO 202 2 The conclusion reached by our study was that an extensive, well-balanced educational work should be carried on by physicians and ministers instead of entering precipitately upon an Anti-Meat Pledge campaign. There was a clear understanding arrived at, and Sister White thereafter treated me and the whole matter according to that understanding.--DF 509, AGD to WCW, April 11, 1928. 6BIO 202 3 In his interview seeking her counsel, Elder Daniells reviewed with her and W. C. White some of the experiences of church workers in certain parts of the world in which it had been necessary to eat some meat to sustain life. Ellen White herself knew something of such, for at times, particularly in Europe in the mid-1880s, she could not carry out in an ideal way the vegetarian principles that are not difficult to follow in other parts of the world. 6BIO 202 4 As her part in the educational work on health reform that she and Elder Daniells discussed, she moved into the preparation of the statement "Faithfulness in Health Reform," to be read at the General Conference session. 6BIO 202 5 The fact that Elder Daniells counseled with Sister White about implementing what was suggested in the testimony has perplexed some. We would call attention to Ellen White's own statement as written in a letter on July 8, 1906, which sets forth certain principles: 6BIO 203 1 It requires much wisdom and sound judgment, quickened by the Spirit of God, to know the proper time and manner to present the instruction that has been given.... In the early days of this cause, if some of the leading brethren were present when messages from the Lord were given, we would consult with them as to the best manner of bringing the instruction before the people.... 6BIO 203 2 Faithfully I endeavor to write out that which is given me from time to time by the divine Counselor. Some portions of that which I write are sent out immediately to meet the present necessities of the work. Other portions are held until the development of circumstances makes it evident to me that the time has come for their use.--DF 107g, The Writing and Sending Out of the Testimonies to the Church, pp. 5, 6 (Selected Messages 1:51). Should There Be an Anti-Meat Pledge? 6BIO 203 3 In the case under discussion, the president of the General Conference, quite willing to act according to instruction from the messenger of the Lord, felt he must do so intelligently and with proper preparation. And in this vein he wrote at length: 6BIO 203 4 Now it seems to me that we should do a lot of careful preparation in the way of teaching before we press the signing of a pledge. If we do not, it looks to me that we shall have a lot of unhappy divisions in churches and families. We have ministers and brethren who are not well balanced. Let these men get among our Scandinavian, German, and Russian brethren who have not been led along this road as far as some have been and try to force this pledge and we shall have trouble. A few years ago some of our good brethren in England pressed advanced views on health reform. This teaching was taken up by some extremists in Germany and pressed to the point that nearly wrecked a number of churches. Elder Conradi had to step in and counteract this work.... 6BIO 203 5 We have not given this important part of our message [health reform] the attention we should of late. Some have backslidden on this point. We must reform. It would be terrible for our people to go back to the general use of flesh foods, tea, coffee, et cetera. My heart responds to this message, and I am ready to stand in the front ranks in making a strong effort to help our people to reach a higher standard. 6BIO 204 1 But it is my conviction that we must begin with care to educate. Let doctors and ministers give good clear talks on the subject. Let tracts be prepared which will give the people facts regarding the dangers of flesh foods. Let us place the whole question on a high attractive platform. In my tent and church work in New Zealand, I had no trouble in persuading the people to become vegetarians when I took pains to give them good plain reasons which appealed to their reason.--DF 509, AGD to WCW, July 17, 1908. 6BIO 204 2 W. C. White, in reviewing the question of an Anti-Meat Pledge in 1911, explained: 6BIO 204 3 The officers of the General Conference, and especially those who have labored long in foreign countries, and who have engaged in controversies in various foreign lands over this and kindred questions, felt that the movement on the part of our people to pledge themselves to not eat flesh would cause unnecessary strife and unnecessary criticism of our people in mission fields. The officers of the General Conference advised that we should not make the pledge against flesh meats a general issue, and it was agreed that the matter should rest until we could give it deliberate consideration.--DF 509, WCW to F. M. Wilcox, October 12, 1911. Ellen White's Presentations at the 1909 General Conference Session 6BIO 204 4 So Ellen White came before the General Conference session first with her address on May 26 on "A Lesson in Health Reform," using the experience of Daniel and his companions as an example. She read the first chapter of Daniel and then commented: 6BIO 204 5 This record contains much of importance on the subject of health reform.... In this our day, the Lord would be pleased to have those who are preparing for the future, immortal life follow the example of Daniel and his companions in seeking to maintain strength of body and clearness of mind.--The General Conference Bulletin, 1909, 214. 6BIO 205 1 The whole address is an appeal calling for renewed dedication to the health reform principles in their broad sense, but emphasis was placed on diet: 6BIO 205 2 Let no one think he can do as he pleases in the matter of diet. But before all who sit at the table with you, let it appear that you follow principle in the matter of eating, as in all other matters, that the glory of God may be revealed. You cannot afford to do otherwise, for you have a character to form for the future, immortal life.-- Ibid. 6BIO 205 3 "Intelligence is a gift of God," she declared, "one that He desires us to use to His glory. Students need not talk of their attainments in the so-called higher education if they have not learned to eat and drink to the glory of God, and to exercise brain, bone, and muscle in such a way as to prepare for the highest possible service." And she urged that "a great work is to be done--a work that we have scarcely begun as yet."-- Ibid. 6BIO 205 4 Then on Monday morning, May 31, she came before the session to read her prepared statement on "Faithfulness in Health Reform." The script from which she read contained a major portion of her letter addressed to Elder Daniells on March 29, 1908, dealing with backsliding in health reform, much of it word for word, some parts paraphrased and adapted for the occasion. She did not, however, make reference to an anti-meat pledge, a message she originally intended particularly for workers at the headquarters in Washington. Ellen White read solemnly, and the hushed audience listened carefully to these words: 6BIO 205 5 I am instructed to bear a message to all our people on the subject of health reform, for many have backslidden from their former loyalty to health reform principles. 6BIO 205 6 God's purpose for His children is that they shall grow up to the full stature of men and women in Christ. In order to do this, they must use aright every power of mind, soul, and body. They cannot afford to waste any mental or physical strength. 6BIO 206 1 The question of how to preserve the health is one of primary importance. When we study this question in the fear of God we shall learn that it is best, for both our physical health and our spiritual advancement, to observe simplicity in diet. Let us patiently study this question. We need knowledge and judgment in order to move wisely in this matter. Nature's laws are not to be resisted, but obeyed. 6BIO 206 2 Those who have received instruction regarding the evils of the use of flesh meats, tea and coffee, and rich and unhealthful food preparations, and who are determined to make a covenant with God by sacrifice, will not continue to indulge their appetite for food that they know to be unhealthful. God demands that the appetites be cleansed, and that self-denial be practiced in regard to those things which are not good. This is a work that will have to be done before His people can stand before Him a perfected people.--Ibid., 268. (See Testimonies for the Church 9:153-166, for the full text.) 6BIO 206 3 As she continued to read she touched on the point of "believers who accept certain portions of the Testimonies as the message of God, while they reject those portions that condemn their favorite indulgences" (Ibid.). "God requires continual advancement from His people," she urged.--The General Conference Bulletin, 269. After pointing out the unfavorable effects of using flesh foods, she made a very understanding and enlightening statement, recognizing varied conditions in different parts of the world: 6BIO 206 4 We do not mark out any precise line to be followed in diet; but we do say that in countries where there are fruits, grains, and nuts in abundance, flesh meat is not the right food for God's people. 6BIO 206 5 And she declared: We are not to make the use of flesh meat a test of fellowship, but we should consider the influence that professed believers who use flesh meats have over others.... 6BIO 206 6 Then, challenging: Will any who are ministers of the gospel, proclaiming the most solemn truth ever given to mortals, set an example in returning to the fleshpots of Egypt? Will those who are supported by the tithe from God's storehouse permit themselves by self-indulgence to poison the life-giving current flowing through their veins? Will they disregard the light and warnings that God has given them?-- Ibid. 6BIO 207 1 She called for an educational program in which cooking schools would be held, and urged that house-to-house instruction be given. She cautioned against extremes in health reform and dealt with the question of the use of milk and eggs, and the result of abandoning their use prematurely. The appeal closed with the assurance of the blessings that God has in store for those who follow wholeheartedly the light He has given on health reform. The entire address was published a few months later in Testimonies, volume 9, as a permanent reminder and counsel to all Seventh-day Adventists and to those who would join the church. Not a Test Question 6BIO 207 2 Ellen White's 1909 counsel that "we are not to make the matter of meat eating a test of fellowship" was reiterated on October 10, 1911, when she wrote, "I am not prepared to advise that we make the matter of meat eating a test question with our people."--Manuscript 23, 1911. None, however, can overlook the importance of a vegetarian dietary program that has proved so beneficial to so many and from year to year gains support from the scientific community and in popularity. ------------------------Chapter 17--The Long Trip Home 6BIO 208 1 The General Conference of 1909 was over. It had been a good meeting. One delegate declared it to be "without doubt the most wonderful council since the days of the apostles" (Pacific Union Recorder, June 3, 1909). While Ellen White witnessed with joy the operation of the well-developed mechanism for carrying on the work of God in the earth, her overwhelming burden was the proper utilization of these tools for the finishing of the work. Sensing that secondary interests could easily interject themselves and sidetrack major objectives, it was with a heavy burden of heart that she met with the General Conference Committee and conference presidents on Friday morning, June 11, just before taking the train to start her homeward journey. 6BIO 208 2 The needs of the cities of the land were on her heart, and she said: 6BIO 208 3 When I think of the many cities yet unwarned, I cannot rest. It is distressing to think that they have been neglected so long. For many, many years the cities of America, including the cities in the South, have been set before our people as places needing special attention. A few have borne the burden of working in these cities; but, in comparison with the great needs and the many opportunities, but little has been done. 6BIO 208 4 Where is your faith, my brethren? Where are the workmen? 6BIO 208 5 In many of our large cities the first and second angels' messages were proclaimed during the 1844 movement. To you, as God's servants, has been entrusted the third angel's message, the binding-off message, that is to prepare a people for the coming of our King.--The Review and Herald, November 25, 1909. 6BIO 209 1 She urged that "time is short." The means coming into the treasury should be used wisely in supporting the workers. Nothing was to hinder the advance of the message. She said: 6BIO 209 2 Night after night, I have lain awake, weeping and pleading with God, because of the seeming inability of some to discern opportunities for extending our efforts into the many unworked places--nearby places that might have been warned years ago, had we chosen to do a broad work, rather than to hover around a few centers.-- Ibid. 6BIO 209 3 She encouraged the spirit of self-sacrifice, and "of constant devotion to the needs of a lost world." 6BIO 209 4 For years the pioneers of our work struggled against poverty and manifold hardship in order to place the cause of present truth on vantage ground. With meager facilities, they labored untiringly; and the Lord blessed their humble efforts. The laborers of today may not have to endure all the hardships of those early days. The change of condition, however, should not lead to any slackening of effort. 6BIO 209 5 And now, when the Lord bids us proclaim the message once more with power in the East; when He bids us enter the cities of the East, and of the South, and of the North, and of the West, shall we not respond as one man, and do His bidding? 6BIO 209 6 Shall we not plan to send messengers all through these fields, and support them liberally? Shall not the ministers of God go into these crowded centers, and there lift up their voices in warning to multitudes? ... Oh, that we might see the needs of these great cities as God sees them!--Manuscript 53, 1909 (Ibid., November 25, 1909). 6BIO 209 7 She told the gathering of church administrators that "as we advance, the means will come. But we must advance in faith, trusting in the Lord God of Israel."-- Ibid. It was a solemn appeal. 6BIO 209 8 With the thoughts of the presentation burning in her heart she took the train for appointments in the cities of the Northeast, visiting medical institutions, speaking in churches in the large cities, and attending camp meetings. The schedule called for stops in Philadelphia, New York, South Lancaster, and then Portland, Maine, a prime objective in plans for the journey home. It was not a hurried trip, and plans were formulated, more or less, as those who traveled with her took note of her endurance and strength. While conference presidents were in Washington attending the General Conference, appointments had been made tentatively for speaking engagements en route home. In some cases camp meeting dates had been shifted to make it possible for the people to hear her. For Ellen White, this was a sort of capsheaf of her lifelong journeyings, and she looked forward to it with anticipation. 6BIO 210 1 As she traveled north, she approached New York City, and it is reported that during the last thirty miles she "viewed with lively interest the many cities located so closely to one another." "Several she pointed out as places that had been presented to her as neglected communities, where work should be done as soon as possible."--WCW, in Ibid., November 25, 1909. 6BIO 210 2 A few days later she reported: I have passed through city after city, and I have asked the question, "Who is laboring here? Who feels a burden to go from house to house, visiting and praying with the people, and carrying to them the precious publications containing the truths that mean eternal life to those who receive them?"--Ibid., December 2, 1909. 6BIO 210 3 Somehow the cities must hear the joyous message of Christ's soon return. In Old Portland, Maine, Again 6BIO 210 4 It was Friday, July 2, when the party of travelers--Ellen White, W. C. White, Sara McEnterfer, Helen Graham, and Dores Robinson--stepped off the train at Woodford's Station in northwest Portland (Ibid., December 9, 1909). This was the city of her youth, and what memories it held. Because the church had rather small memberships in the Northeast, Ellen White had made but few trips to Portland; the last was to attend the Maine camp meeting in 1878, with her husband. Now, thirty years later, she looked forward to visiting the environs of her girlhood, but most of all she longed to participate in evangelistic meetings there. 6BIO 211 1 At the station to receive them was Clarence S. Bangs, a nephew she had never met. Bangs was the son of Ellen's twin sister, Elizabeth, who had died a few years before. He operated a grocery business, seemingly quite a profitable one, and was known to Seventh-day Adventists in the vicinity. In fact, he had been instrumental in arranging for the use of Deering's Oaks Park just north of the city for the camp meeting. Ellen White was to be a guest in the Bangs home through the ten or eleven days she would be there. "We had a hearty reception," she wrote. "He and his wife were glad to meet us." And she commented, "They are members of the Baptist church. They are well located and he is well situated." Of the family, she added, "His wife appears to be an excellent woman. They have one child who is off at school in Gorham."--Manuscript 113, 1909. She was pleased that she could be close to the campground. 6BIO 211 2 During her stay in Portland she visited some of the places of special interest in connection with her early life. When but a child, she with her parents had moved about twelve miles from Gorham to the city. It was here that she attended school till, at the age of 9, she met with the accident that left her an invalid for many years. It was here that she heard the powerful preaching of William Miller, Joshua V. Himes, and others. "The first and second angels' messages sounded all through Portland," she wrote, "and the city was greatly moved. Many were converted to the truth of the Lord's soon coming, and the glory of the Lord was revealed in a remarkable manner." It was here, in Casco Bay, that she was baptized and was taken into the Methodist Church. Across the river in South Portland, in December, 1844, she had received her first vision, a vision of the Advent people traveling to the City of God. She declared, "In the city of Portland, the Lord ordained me as His messenger, and here my first labors were given to the cause of present truth."--Letter 138, 1909. 6BIO 211 3 In Portland she and James White were married by a justice of the peace in 1846, and here she and her husband had labored together in the early days of the message. But here was a large and important city of the East with only a handful of Seventh-day Adventists. 6BIO 211 4 On Sabbath morning, July 3, Ellen White spoke in the big camp meeting tent, giving lessons from the experience of Israel. In her sermon she declared: 6BIO 212 1 Some think that God is not particular, and that, although He specifies in the commandment the seventh day as the Sabbath, yet because it is more convenient for them to observe another day, God will pass by their deviation from His command. Not one of us can afford thus to presume upon God's forbearance.--The Review and Herald, December 9, 1909. 6BIO 212 2 Early-morning Bible studies were conducted by Elder S. N. Haskell. Others assisted in carrying forward a strong camp meeting with an evangelistic thrust. The daily papers carried favorable reports of the meetings. The weather was good, and the attendance grew from day to day and night to night. Ellen White preached at five of the evening meetings (Ibid., August 5, 1909). 6BIO 212 3 On several evenings Ellen White came early. As the people assembled she was seen walking slowly back and forth at the sides of the tent, eagerly watching the people of the community who were attending. Finally, one night she exclaimed to the other workers, "They are here! They are here! The prominent people I have seen in vision attending these meetings are here!" (as told to the author by WCW). 6BIO 212 4 At one of the meetings she told of her own early experience in the city and of how the people of Portland had been stirred by the proclamation of the Advent message. At that time she declared: 6BIO 212 5 There were powerful speakers, and there was a great deal of visiting from house to house. A deep earnestness characterized the labors of those who took part in this movement....Meetings were held in the homes of believers all through the city, and the Lord wrought with mighty power. 6BIO 212 6 A work is to be carried forward here in Portland as the proclamation of the Lord's coming was carried forward in 1843 and 1844.--Ibid., December 9, 1909. 6BIO 212 7 During the camp meeting a field day was held in which church members spent a portion of the day in house-to-house visitation in the city. This greatly augmented the interest of the general public in the meetings. 6BIO 213 1 Ellen White was widely advertised as the speaker for Sunday afternoon. At the meeting the tent was crowded. Those camping on the grounds were requested to bring all available chairs from their tents, and still there were many who could not find seats. One who was present reported: 6BIO 213 2 Mrs. White spoke with even more than her usual strength and power, and many hearts were melted by her earnest appeals.--D. E. Robinson, in Ibid., December 9, 1909. 6BIO 213 3 Writing of it, she said that "the power of God came upon me, and gave me utterance, as it did during the recent General Conference held at Washington, D.C."--Manuscript 25, 1910. She was impressed that it was "one of the most solemn meetings" that she had attended for years, as she presented a discourse "accompanied by the manifest power of the Holy Spirit" (Letter 174, 1909). 6BIO 213 4 "I did not stand before them because I felt able," she wrote later; "I stood there because of the opportunity to let them hear the message of mercy that is being given to the world."--Manuscript 25, 1910. 6BIO 213 5 For nearly an hour that Sunday afternoon she held the attention of the audience. At the close she made an appeal for a response: 6BIO 213 6 I asked all who would pledge themselves to carry on a personal study of the Scriptures, to find out whether the truths presented before them that day were in accordance with the Word, to rise to their feet. 6BIO 213 7 You can imagine my feelings as I saw nearly everyone in that large congregation standing on their feet, thus pledging themselves before God to search the Scriptures, to find out whether these things were so. The Spirit of God was present in that meeting.-- Ibid. 6BIO 213 8 Those connected with the courts, and others high in office, have come out to hear.-- Ibid. 6BIO 213 9 As a result of this camp meeting and of the efforts that followed, several have taken hold of the truth.--Letter 174, 1909. 6BIO 213 10 While visiting Portland, she was pleased to see the foundations of a church building being erected by the believers as a place where they might worship, the first Seventh-day Adventist meetinghouse in that important center (Manuscript 81, 1909). She rejoiced that it was only a few blocks from Deering's Oaks Park, so dear to her, for it was there she had spent many pleasant hours as a girl (Letter 193, 1903). She was pleased that the park was close enough to the church that mothers with their restless children could slip over there if the occasion demanded. 6BIO 214 1 For several months after her visit, as she had opportunity, she made appeals for financial help for the work in Portland. Even so, it was necessary for the congregation to worship for some time in the basement of the unfinished building. Later this basement accommodated the church school. Fittingly the edifice became known as the "White Memorial Church." Turning Westward 6BIO 214 2 With the cherished visit in Portland over, Ellen White and her associates turned westward for the 3,000-mile journey home. It was to be stretched out to two full months, with days spent at Melrose Sanitarium in the vicinity of Boston, then Buffalo, New York, and westward to Battle Creek, Michigan, and nearby Three Rivers, where the Michigan camp meeting was held. This would be an important meeting, for it was a large conference and she had labored for many years in that State. She was on the grounds a day early to get a good rest before beginning her ministry. 6BIO 214 3 During the meeting, she slipped away for one day to fill a speaking appointment in Battle Creek, her last visit there. The meeting was held on Thursday afternoon in the Tabernacle, and was well attended by church members, Sanitarium employees, and citizens from the city. She opened the service with prayer, after which she gave a simple but earnest discourse, based on the fifteenth chapter of John (The Review and Herald, December 23, 1909). 6BIO 214 4 Monday morning they were again on their way west. The next stop was at Wabash Valley Sanitarium in Indiana. Of the visit to this institution she wrote: 6BIO 214 5 We were intensely interested in this Sanitarium and its surroundings, for the Lord has presented before me in vision just such a scene. I could hardly believe that I had not seen the place before with my natural eyes. 6BIO 215 1 I am instructed to say that it is in the order of God that this property has been secured. It is to become an important center for missionary work in the surrounding cities.-- Ibid. 6BIO 215 2 As she commented on the rural location, she added that in locating sanitariums "sufficient land should be secured to raise fruit and vegetables," and the outdoor work afforded the guests would "be a boon to the sick" (Ibid.). 6BIO 215 3 She visited Hinsdale Sanitarium near Chicago, and then spent a few days at the Illinois camp meeting at Elgin. From there it was on to Madison (Wisconsin) Sanitarium, and camp meetings in Iowa, Kansas, and Colorado. The Colorado Camp Meeting 6BIO 215 4 The Colorado camp meeting was a memorable one. It was held near Boulder, on the beautiful and well-equipped Chautauqua grounds a mile or so from the city. A thousand church members from throughout the State stayed in the cottages and camped on the grounds. Ellen White was entertained at Boulder Sanitarium, and while there spoke to the workers of the institution. Three times she addressed the large assembly in the Chautauqua auditorium. (H. M. J. Richards, in Ibid., October 21, 1909). During the Sabbath-morning service there was a downpour of rain, about two inches. The auditorium had a metal roof, and the rain created a steady roar, which made it difficult for the audience to hear Ellen White's sermon. The people left the back seats and crowded to the front, many of them standing close to the platform. Radio Evangelist H. M. S. Richards, who was there as a teen-ager, gave his testimony that Ellen White's voice rang out above the storm. 6BIO 215 5 After reading from the seventeenth chapter of John, and some from the first and second chapters of Acts, she said: 6BIO 215 6 My brethren and sisters, we are not half awake. We do not half appreciate the precious time that is passing into eternity. We do not realize the value of the souls for whom Christ gave His precious life. We need to put on the robe of Christ's righteousness and work in harmony with Him, in harmony with His ministers, in harmony with all who truly believe the truth for this time.--Ibid., January 13, 1910. 6BIO 216 1 Before closing her sermon she declared, "Instruction was given me in the night season that I must bear a decided message to this people. You greatly need to experience a deeper heart work." And she admonished the need for earnest prayer, the acceptance of God's promises, and "to learn how to present the truths of the Word" to those around them "in all their binding force and in all their encouragement." 6BIO 216 2 Sunday morning she spoke again. The conference president, H. M. J. Richards, father of the well-known Voice of Prophecy speaker, reported in the Review and Herald: 6BIO 216 3 At the close of a most clear and inspiring sermon she kneeled down and prayed with the people, offering one of the most earnest prayers that we ever heard. The Spirit of the Lord came very near, and there was a general move of the whole congregation to consecrate themselves to the Lord to work for Him everywhere and all the time.--October 21, 1909. 6BIO 216 4 Young Richards, as he later told of the experience, declared that Ellen White just talked with God. It was an experience he could not forget. Her Counsel as She Crossed the Continent 6BIO 216 5 Such was Ellen White's work as she crossed the continent, visiting institutions and camp meetings. At Nashua, New Hampshire, she had given this important counsel to the camp meeting congregation: 6BIO 216 6 We must not allow ourselves to be so overwhelmed with household cares that we shall find no time for visiting those about us. If a ray of light has come to you, find someone to whom you can impart it. There is a world to be warned, and we are to receive help and light and blessing from Jesus Christ, then carry this light to other souls. In this work you will not labor alone; angels of God will go before you. 6BIO 216 7 If you are repulsed by someone to whom you try to speak of the salvation of Christ, do not become discouraged. Do not say, "I will never speak to him again regarding religious subjects." The angels of God may work upon his heart, and prepare him for that which you desire to impart to him. He who is our advocate in the heavenly courts has bidden us carry His gospel into every part of the earth, and He gives us the comforting assurance, "Lo, I am with you alway, even unto the end of the world." Shall one of us hold back from engaging in this service with Him?--Ibid., December 2, 1909. 6BIO 217 1 At Madison [Wisconsin] Sanitarium, speaking to the workers, she said: 6BIO 217 2 I cannot feel free to leave this Sanitarium without speaking to you of the necessity of earnestly seeking the Lord. This must be done by the workers in all of our institutions. A position in a sanitarium is a place of great responsibility. 6BIO 217 3 You are not to go on in carelessness and indifference, thinking that because this is the Lord's institution, therefore He will work it for you, regardless of your manner of life. Let each one seek for a daily, living experience in the service of God. 6BIO 217 4 Unless you have such an experience, patients that come here unconverted will ask why those professing to believe in the binding obligation of God's law do not walk in obedience to His commandments.... 6BIO 217 5 We should be careful that we connect with all our sanitariums those who will give a right mold to the work. Characters are to be formed here after the divine similitude.--Ibid., December 30, 1909. 6BIO 217 6 Sabbath morning at the Iowa camp meeting she spoke of the importance of committing to memory the promises of God: 6BIO 217 7 May God help us to understand that we must be laborers together with Him.... Let us put away the foolish reading matter, and study the Word of God. 6BIO 217 8 Let us commit its precious promises to memory, so that, when we are deprived of our Bibles, we may still be in possession of the Word of God.--Ibid., January 6, 1910. 6BIO 217 9 The last of her discourses on the three-month journey home was given in the Salt Lake City church in Utah, where she spoke on daily Christian experience and the training and education of the children. In closing she said: 6BIO 217 10 Since I left my home in California in April, I have visited many places, and have spoken to thousands of people. This is the last stop I expect to make before reaching my home again. I would leave these words with you: 6BIO 218 1 Carry forward the work in faith and humble dependence upon God. Let each believer have light in himself; then the blessing of God will rest upon you, and you will see the salvation of God in the advancement of His work in this field.--Ibid., January 20, 1910. 6BIO 218 2 This was the last sermon she was to preach on this trip, and for a time, as they were crossing the Sierra Nevadas, it seemed that it could well be her last sermon preached, ever. Early Thursday morning, while the train sped through snowsheds and tunnels and across the ledges near the mountaintops at high altitude, Sara McEnterfer, who was in the berth across from Ellen White, heard agonized groans. The window was open and the berth was filled with smoky air from the snowshed. Sara attempted to count Mrs. White's pulse, but could find only a little quiver. 6BIO 218 3 W. C. White, reporting the experience, wrote: This grew more and more faint. She [Sara] asked her several questions, but there was no answer. Her hearing and her speech had gone. Her limbs were cold, and she seemed powerless.--Ibid., January 20, 1909. 6BIO 218 4 By the effective use of warm water that the porter brought, and with vigorous rubbing of her hands and arms and feet by Sara McEnterfer, Ellen White in the course of an hour began to grow stronger. Her pulse became discernible, and as the train reached a lower altitude on the west side of the Sierras, her heart action improved. But it was a close call, and a very anxious hour. 6BIO 218 5 With the aid of wheelchairs at the Oakland pier and at the Vallejo junction, she was able to continue her journey home, arriving at St. Helena at 7:00 P.M. Thursday, September 9 (Ibid.).Here she was strong enough to walk to her carriage and was soon home. How good it seemed after five months of travel and earnest work. 6BIO 218 6 But at home there was little time for rest. Early the next morning, although ill, she was on the way by carriage to visit the Angwin site selected for Pacific College. The following Monday she gave a report at the Oakland camp meeting of what she found at Angwin. ------------------------Chapter 18--America's Cities--The Great Unworked Field 6BIO 219 1 Ellen White had a continuing burden for the great cities of America, cities that had no presence, or only a limited one, of the Adventist witness. She had laid the matter before church leaders assembled in Washington on June 11, 1909, just a few days after the close of the General Conference session. It was a most earnest appeal that she hoped would lead to unprecedented action in evangelizing the cities. A few months later she wrote of the experience, "Some of you did not understand the message that I bore, and may never understand it."--Letter 32, 1910. In fact she sensed this at the time she spoke the most earnest words of entreaty. 6BIO 219 2 Then in September, 1909, Testimonies for the Church, volume 9, carried a section titled "The Work in the Cities," with a strong appeal to ministers and laymen. "Behold the cities," she urged, "and their need of the gospel."--Page 97. She told of how the need of earnest laborers among the multitudes of the cities had been kept before her for more than twenty years (Ibid.). Portions of the section were taken from her sermons at the General Conference session; other parts were from "instructive, cheering, and inspiring testimonies." Still others were "found in special testimonies, [and] in articles published in our periodicals."--Page 89, footnote. 6BIO 219 3 But even the appeal to church leaders, and the urgency of the matter as stressed in volume 9, failed to bring relief to Ellen White, and she continued to urge outstanding efforts to reach the masses in the cities. In early December she sent three communications to Elder Daniells, calling for more earnest action. He received them during the Week of Prayer and called the workers in the Washington institutions together. They spent an afternoon studying how to implement the work called for. As the needs were surveyed, it was seen that more money for city evangelism had to be made available. The General Conference Committee voted to appropriate $11,000 more than they had the year before for the work in the metropolitan areas. Nearly half of this was to advance the work in New York City. Elder Daniells in his letter to Ellen White of January 2, 1910, wrote of the difficulty in securing qualified men for city evangelism and then declared, "I want to assure you, Sister White, that we will do all we know how to carry out the messages to work the cities." 6BIO 220 1 But somehow she was uneasy. In an address given January 28 at the Pacific Union Conference session held at Mountain View, Ellen White referred to a conversation with Elder I. H. Evans, treasurer of the General Conference, a few days before, in which she placed before him "the great necessity of our people giving much careful consideration to the work that must be done in the great cities" (Manuscript 25, 1910). She bemoaned the fact that in spite of the "needs of these cities" that "have been brought to the attention of our people over and over again," there were very few who seemed "willing to move forward along the lines indicated by our heavenly Instructor." 6BIO 220 2 "Something has been done," she acknowledged, but she urged, "God requires of His people a far greater work than anything that has been done in years past."-- Ibid. She stated: 6BIO 220 3 There is not seen in the East the reformation that should be taking place in our churches. Our brethren are not carrying the burden they should in behalf of the unworked cities. They have not been making decided movements to send men into these cities.-- Ibid. 6BIO 220 4 Back in June, 1909, in her last meeting with the General Conference Committee, she had urged that Elder W. W. Prescott, editor of the Review, should go into the cities engaging in evangelism. 6BIO 220 5 "God has a work for Brother Prescott to do," she declared. "It is not wisdom for him to remain continuously in Washington. He has special ability for ministering the Word of God to the people.... He would be the recipient of much greater spiritual strength if he were much of the time out in the field seeking to lead souls to the light of truth."--Manuscript 41, 1909. 6BIO 221 1 Then addressing him directly, she said, "Brother Prescott, your ministerial ability is needed in the work that God requires shall be done in our cities."-- Ibid. 6BIO 221 2 Elder G. A. Irwin asked: In all that you have said concerning the work of Elder Prescott, do you mean that he is to continue as editor of the paper, and also to go out and preach in the cities occasionally?--Manuscript 53, 1909. 6BIO 221 3 Ellen White promptly answered: No; no; he must give himself up to the work of the ministry. His strength should not be divided. He is to give himself to the evangelistic work, for the very talent that he would otherwise use in helping to carry on the work at this Washington center is needed where there is no talent at the present time.-- Ibid. 6BIO 221 4 Then she commented: In studying this problem let us remember that the Lord sees not as man sees. He looks upon the terrible neglect of the cities....It is not at all in the order of God that these cities should be left unwarned, unworked. It is the result of man's devising. There is a world to be saved.-- Ibid. 6BIO 221 5 The brethren were stunned by her earnestness, and it was hard for them to grasp the gravity of the neglect of the big cities. A few days later, she reported: "Some did not take willingly to the idea of losing Brother Prescott, but I spoke plainly to them."--Letter 98, 1909. 6BIO 221 6 She had witnessed Prescott's powerful evangelistic preaching at the camp meetings in Australia. Of his work at the Melbourne camp meeting in 1895 she wrote: 6BIO 221 7 The Word is presented in a most powerful manner. The Holy Spirit has been poured out upon Brother Prescott in great measure.... Brother Prescott has been bearing the burning words of truth such as I have heard from some in 1844. The inspiration of the Spirit of God has been upon him.--Letter 25, 1895. 6BIO 222 1 Now in mid-1909 she was calling for him to enter evangelistic work in the cities. Arrangements were made to release him from his position as editor of the Review and Herald, but he found it difficult to fill the new assignment. It was not easy to enter into city evangelism when he had never held an evangelistic effort per se. He much preferred a scholarly search for theological truth to active evangelism (Howard B. Weeks, Adventist Evangelism, p. 29). But in February, 1910, he began public meetings in New York City, and worked in a modest way. His experience typified that of many. Few of the ministers were prepared to undertake work in the cities, regardless of the dire need. 6BIO 222 2 On January 3, 1910, Elder Daniells reported: We are doing the very best we know how to carry out the instruction she [Ellen White] has sent us. Of course you know that we have limitations both as respects men and money. The question of working the cities in the East and South is a big one. We cannot do one half of what there is to be done, and what we would like to do along this line.... 6BIO 222 3 I have already written you that we have appropriated $11,000 above our regular appropriations to the work in these cities.... You must help us to get laborers, or we shall not be able to do but little more than we are now doing.--AGD to WCW, January 3, 1910. 6BIO 222 4 But all this seemed so paltry to Ellen White, seeing as she did the tremendous challenge. How could she stir the leaders of the church? How could she awaken them? In correspondence passing between her and the president of the General Conference, the needs of the cities and work in the cities were frequently mentioned. Regardless of reports of steps being taken, which always encouraged her, the Lord continued to keep before her the need of larger plans and more earnest work. Writing on February 11, 1910, W. C. White told Elder Daniells: 6BIO 222 5 Mother's burden for the cities continues. It is pressed upon her mind night after night that we are not doing what we ought.... This morning Mother said to me that while our brethren have done a little here and there, they have not instituted that thoroughly organized work which must be carried forward if we shall give our cities a proper warning. 6BIO 223 1 At the round of union conference sessions, Daniells had intended to emphasize the needs of the work in the cities, and efforts were put forth in that direction, but some time and strength were diverted to a consideration of the "daily" of Daniel 8, which seemed important and was an intriguing topic for discussion. 6BIO 223 2 "What can we do?" Ellen White asked again and again. "What can we do to persuade our brethren to go into the cities and give the warning message now, right now!"--WCW to AGD, March 15, 1910. As she pondered the matter, she sometimes expressed the thought to her son that she should go east and personally engage in the work in Portland, hoping that this might arouse in some of the brethren a realization of the urgency of the hour (Ibid.). 6BIO 223 3 Elder Daniells, endeavoring to do what he thought was the best he could, arranged for a five-day meeting on city evangelism to be held in New York City, July 7-11. 6BIO 223 4 Shortly after laying these plans, he was on the Pacific Coast and went to Elmshaven to report this, which he felt sure would cheer Ellen White's heart. She refused to see him! The messenger of the Lord refused to see the president of the General Conference, sending word to the effect that when the president of the General Conference was ready to carry out the work that needed to be done, then she would talk with him. Elder Daniells came to see that even the aggressive plans he had confidently laid fell far short of what was needed. 6BIO 223 5 After boarding the train that would carry him back to Washington, Elder Daniells wrote a short letter to Ellen White. It was humble and contrite in tone: 6BIO 223 6 I was sorry that I could not have talked with you while at St. Helena, concerning the work for our cities. I wanted to tell you that I shall take hold of this work with all my heart.... I have felt greatly concerned about this for several months, and now I feel that I must take hold of this work personally. Whatever money and laborers may be required in these places I will do my best to secure. And I am willing to spend months in personal efforts with the workers, if necessary.... Will you pray the Lord to give us wisdom to know what to do to answer the call for the cities at this time?--AGD to EGW, May 26, 1910. 6BIO 224 1 On June 15, not long after receiving this message from Elder Daniells, Ellen White addressed a most solemn testimony to him and to Prescott. It opened: Dear Brethren, 6BIO 224 2 I have a message for you. Those who serve the cause of God need to be men of prayer, men who will heed the instruction that the Lord is giving regarding the prosecution of His work. 6BIO 224 3 I am deeply impressed as I realize that time is rapidly passing. Every worker should now be daily converted, and every power be employed in doing a work in our large cities that has been strangely neglected. 6BIO 224 4 I entreat of you to delay not to open the fields that so greatly need attention, and that have scarcely been touched. This is your work. There is need of a reformation in the work that God has pointed out for you to do in opening new fields. There is much to be done in bringing before the world the light of Bible truth in its sacred simplicity, and you both need to be revived by the influence of the Holy Spirit of God.--Letter 58, 1910. 6BIO 224 5 We would perhaps hesitate to open up these matters between the Lord and these two much-respected church leaders had not Elder Daniells himself on several occasions related this experience. In Australia in 1928, he said, "Sister White gave me counsel and reproof concerning many matters." 6BIO 224 6 She sent messages to me regarding the work in the cities in the Eastern States. I seemed unable to understand them fully. Consequently I did not do all that these messages indicated should be done. 6BIO 224 7 Finally I received a message in which she said, "When the president of the General Conference is converted, he will know what to do with the messages God has sent him." 6BIO 224 8 I did not then have as much light on the matter of conversion as I now have. I thought I had been converted fifty years before, and so I had; but I have since learned that we need to be reconverted now and then.... That message, telling me that I needed to be converted, cut me severely at the time, but I did not reject it. I began to pray for the conversion I needed to give me the understanding I seemed to lack.--DF 312, AGD, in (Australasian) Union Conference Record, August 13, 1928. 6BIO 225 1 The June 15, 1910, testimony was a cutting message. Early in it Ellen White declared: 6BIO 225 2 I am charged with a message to you both that you need to humble your hearts before God. Neither Elder Prescott nor Elder Daniells is prepared to direct the work of the General Conference, for in some things they have dishonored the Lord God of Israel. High, pure devotion to God is required of men placed in your position. Such a man was Daniel, who in his statesmanship maintained a clean and holy purpose. Such characters are needed now. 6BIO 225 3 I am to tell you that neither of you is prepared to discern with clear eyesight that which is needed now. 6BIO 225 4 And then she went back to the point where leading men failed to grasp what needed to be done: 6BIO 225 5 Some things were clearly opened before me during the last meeting I attended in Washington, D.C. But those who ought to have been the first to recognize the movings of the Holy Spirit were not sufficiently impressed to receive the light and to act in harmony with it. The work in the cities has not yet been carried forward as it should be. 6BIO 225 6 She added reluctantly: 6BIO 225 7 Had the president of the General Conference been thoroughly aroused, he might have seen the situation. But he has not understood the message that God has given. 6BIO 225 8 And she exclaimed: I can no longer hold my peace.--Letter 58, 1910. 6BIO 225 9 In all, she wrote eight pages of reproof, counsel, and appeals. She called for the choosing of seven men who, united with the president, should "set in operation a work in the great cities for those who are perishing without the truth." 6BIO 226 1 About the time this testimony was sent, W. C. White, to whom Ellen White had opened up her heart, wrote to his close associate and dear friend Arthur Daniells. He told of conversations he had had with his mother in which she had made it clear that unless there came a change in Elder Daniells' experience that would lead him to see the great needs of the work, perhaps he should step aside and let another carry the burdens. This was followed rather quickly by a report of an interview held at the Elmshaven office and attended by Ellen White. On this occasion she spoke freely of her disappointment over the failure of some of the brethren to discern the needs of the unwarned in large centers of population. She reiterated her surprise that men of discernment, men whom the Lord had greatly blessed in years past in evangelical work, had not seemed to understand fully her counsel to do an immediate and a strong work in the cities. 6BIO 226 2 Elder Crisler referred Ellen White to the fact that Elder Daniells and his associates in the general work had spent much time in a study of problems connected with city work, and of how they had a longing desire to do that which was called for in the messages. He referred to Elder Daniells' expressed desire to stand before unwarned audiences and preach the message as he did before becoming so burdened with administrative responsibilities. He brought before her the baffling problems that seemed almost impossible to solve, and the desire on Daniells' part and the part of his brethren to do everything within their power to follow the leadings of Providence. 6BIO 226 3 Responding to Elder Crisler, Sister White referred to the policies followed by her husband, James White, during the years that he stood as a leader in the general work. Crisler reported: 6BIO 226 4 She asked, "What is the president of a General Conference for, if he is not to lead?" ... As her husband used to lead personally, and go forward in faith, he experienced new spiritual life and power. His own soul was watered, and the confidence of his brethren in him as a leader, under God, was greatly strengthened.--Report of an interview June 19, 1910 (WCW to AGD file). 6BIO 227 1 Then, according to Crisler's report: Sister White touched on the blessing that would come to the general work if Elder Daniells and some of his associates who are bearing large responsibilities could personally enter the cities and act as leaders in a mighty effort to get well under way the very work that God has been calling upon His people to do. She referred three or four times to the light that would come in, as regards methods of labor. With the advancement of the work would come a discovery of ways and means. That which is not plain at present would be revealed as the actual work progressed under the active, personal leadership of Elder Daniells and his associates. Confidence in the leaders would naturally follow, and a mighty work would be done. 6BIO 227 2 As the General Conference brethren labored for souls in the great cities, their sympathies would be enlarged, and their minds would be so fully occupied with the work of thwarting the efforts of Satan to win the allegiance of the world, that they would lose sight of petty differences of opinion on doctrinal points.-- Ibid. 6BIO 227 3 Crisler in his report then noted that Sister White spoke of the "spiritual life and power, the increasing enthusiasm, and the quickened spiritual perceptions that would come as a result of personal evangelical work in the cities by those who have been chosen to act as leaders in the Lord's work. Several times she emphasized the fact that great and constantly increasing light on methods of doing city work would come to the brethren in responsible positions, and to the people generally, as the result of personal, active leadership in a mighty effort to get this line of work under full headway."-- Ibid. 6BIO 227 4 Elder Daniells held these communications until July 1, when most of the General Conference Committee members were in from the camp meetings, and then he laid it all before his brethren. "What does she mean," he asked his associates, "when Sister White speaks of the time when the president of the General Conference is converted?" The entire group studied the messages together, and it was decided that the city work must have first attention. A committee of seventeen was appointed to oversee this work. Actions were taken to release Elder Daniells from all appointments for a full year, canceling camp meeting appointments and a trip to Australia. The administrative responsibilities were delegated to two or three of the officers in Washington, allowing him to go to New York City to conduct an evangelistic effort personally. 6BIO 228 1 In the days that followed, as he was busily engaged in this evangelistic thrust in New York City, Daniells pondered the full significance of the suggestion made by Sister White that if he failed to walk in the way God would have him go, it would be well if he laid aside his responsibilities as president of the General Conference. 6BIO 228 2 On August 5, he wrote to W. C. White, with the understanding that his confidential communication, typed out by Mrs. Daniells, would be placed before Sister White. In this letter he pointed out that he was not certain just what course of action he should follow, but under the counsel and advice of his brethren, he had reached the conclusion that he should go forward in leading out in the work in the cities, and should not make an immediate decision as to the future of his administrative work. He then declared: 6BIO 228 3 Now, Brother White, I am doing the very best I know how to follow the instruction in the testimonies and to be true to this cause. That is all I can say.... There is a world of work to be done in other lands which is very inviting to me, and all I ask is that I may be allowed to quietly arrange the changes that will be necessary when it is time for me to go. 6BIO 228 4 On August 11, W. C. White, after reading this letter with his mother, wrote to Daniells: 6BIO 228 5 This morning Mother read your letter of August 5.... It took her a long time to read it because she stopped every two or three paragraphs to make comments.... 6BIO 228 6 She thought you were taking just the right course, and that she believed the Lord would greatly bless you in giving yourself personally to the evangelistic work. 6BIO 228 7 She said that in the night in her dreams she was talking to you and telling you that it was not best for you now to resign your place as president of the Conference, but that you were to use all your tact and experience and all the influence that your position gives you in helping, strengthening, and building up the evangelistic work. 6BIO 229 1 In a letter Ellen White wrote to Daniells on the same day, she said: 6BIO 229 2 The position you have taken is in the order of the Lord, and now I would encourage you with the words, Go forward as you have begun, using your position of influence as president of the General Conference for the advancement of the work we are called upon to do. 6BIO 229 3 Further, she wrote: The light that I have from the Lord is that this same experience will be needed by others. You will now be able, not only to take up the work yourself, but also to exercise your influence as president of the General Conference to lead out in the very work that the Lord has appointed to be done. 6BIO 229 4 After assuring Elder Daniells that "angels of God will be with you," she admonished in closing, "Redeem the lost time of the past nine years by going ahead now with the work in our cities, and the Lord will bless and sustain you."--Letter 68, 1910. 6BIO 229 5 On August 17, Daniells wrote to W. C. White: I think I may say to you that I have set my hand as firmly and determinedly to this city evangelistic work as I have ever taken hold of anything in my life. I have become very greatly interested in it. It appeals to every fiber of my body.... 6BIO 229 6 With the help of others, I ought to be able to set on foot a movement that will mean a great deal for the hastening of this work. 6BIO 229 7 Six weeks later he wrote again, "You will see that I am taking hold of this line of work to win."--AGD to WCW, September 27, 1910. 6BIO 229 8 And Ellen White, with relief of soul, wrote: I am much encouraged by the letters I have recently received, which show that there is a waking up amongst our brethren. Letters from Elder Daniells and others speak in regard to the work that must be done. They are surprised as they see the interest shown in the truth by people of different nationalities. These people are calling for light. As they see the unworked cities, our brethren realize the greatness of the work to be done. Many who in the past ought to have been wide awake, giving heed to the messages sent, have been asleep. Our people are now to awake. If all will do their duty, we shall see the work of the Lord carried forward in earnest. May God help us is my prayer.--Letter 102, 1910. 6BIO 230 1 With a clearer vision of what the Lord required, Daniells was able to launch a new day in Adventist city evangelism, which in the years to come yielded fruitful harvests. His final efforts in this line are found in the establishment of the Ministerial Association as a part of the General Conference structure. 6BIO 230 2 When on February 9, 1912, Ellen White drew up her last will and testament, in which she provided for the management of her writings, she named Arthur G. Daniells as one of the five men of her choice who were to take care of these writings after her death. There could be no greater evidence of her confidence in his integrity, dedication, and ability. ------------------------Chapter 19--The Threat of Distracting Doctrinal Controversy 6BIO 246 1 During the General Conference session in Washington in 1909, there surfaced signals of potential doctrinal controversy in which the "daily" of Daniel 8 largely figured. The Bulletin carries no reference to this, but it was in the back of the minds of not a few present at the session. Ellen White was fully aware of this and saw it as a threat to the long-overdue drive for city evangelism. Leading workers who expended their time and energies in doctrinal disputes could not throw themselves wholeheartedly into the evangelistic thrust. The story takes us back before the session, and then moves forward to some months after the session. This background aids in a better understanding of Ellen White's repeated and almost desperate calls for work in the cities. 6BIO 246 2 Soon after becoming leader of the church in 1901, Elder Daniells was brought into close association with W. W. Prescott, former president of Battle Creek College. As editor of the Review and Herald and vice-president of the General Conference during the period of 1901 to 1909, Prescott worked closely with Daniells. Early in their association, Prescott brought to Daniells' attention what was termed the "new view" of the "daily" of Daniel 8. His own study and association with workers in Europe had led Prescott to question the presentation in the widely read Uriah Smith book Thoughts on Daniel and the Revelation, which came to be known as the "old view." At the time, and in succeeding months Daniells counseled that "nothing be said, that the matter should not be agitated or discussed," for fear that something wrong might be brought in, and "for fear that the question of heresy might be raised, and people get unsettled, and controversy be set on foot" (DF 200, AGD, in interview at Elmshaven, January 26, 1908). 6BIO 247 1 The question of the meaning of the daily was not a new one in Adventist history. William Miller had taught that it referred to paganism, but even before the Disappointment, that view was questioned. The classic 1843 chart produced by Fitch, and used by all the Advent preachers, omitted reference to the meaning of the daily. 6BIO 247 2 In 1847 O. R. L. Crosier had expressed the view that the daily refers to the high-priestly ministry of Christ in the heavenly sanctuary. Uriah Smith in 1854 briefly expounded this position (The Review and Herald, March 28, 1854). But Smith, rising to prominence shortly afterward, in his Thoughts on the Book of Daniel (1873 ed.,p. 163), went back to the view of William Miller. Smith's became the accepted position until the turn of the century, and thus was known as the "old view." Prescott's position was similar to Crosier's, but nevertheless acquired the less-than-accurate designation as the "new view." 6BIO 247 3 Ellen White had made no mention of the daily in The Great Controversy, her volume dealing with prophecy. Her only use of the term is found in Early Writings, 74, 75, where she reports a vision given to her on September 23, 1850, and this in connection with the subject of time setting. 6BIO 247 4 The Review and Herald, April 4, 1907, carried an article from the pen of pioneer worker J. N. Loughborough, entitled "The Thirteen Hundred and Thirty-five Days," which, while not making reference to it as such, upheld the old view. As the months passed, Review editor W. W. Prescott found it difficult to refrain from introducing the new view of the daily, which to him carried great light. He was aware that while still in Australia, Ellen White had received a letter from L. R. Conradi, leader of the church's work in Europe, stating that he could not harmonize his views on the question with Smith's and that if she had any light on the subject, he would appreciate receiving it. If she had no light, he intended to publish his view--the new view. The fact that Ellen White did not reply to Conradi's letter left the impression that she had no light on the point (DF 201a, WCW to J. E. White, June 1, 1910). 6BIO 247 5 The matter simmered, Daniells unwilling to make it an issue since he had his hands more than full in the reorganization of the work of the church and the struggle with Battle Creek problems. The matter was discussed now and again at General Conference Committee meetings, with both viewpoints being considered, but no conclusion was reached (DF 200). 6BIO 248 1 As careful students took time to examine all the evidence, many were led to accept the new view--A. G. Daniells and W. C. White among them--and polarization began to develop. After the close of the Pacific Union Conference session at St. Helena in late January, 1908, some of the workers lingered on to spend a little time at Elmshaven studying the question. They met in the Elmshaven office--Daniells, Prescott, Loughborough, Haskell and his wife, W. C. White, C. C. Crisler, and D. E. Robinson (Ibid.). 6BIO 248 2 The meeting, in place of bringing some solutions to the problem, served only to harden positions. On January 27, 1908, the day after the meeting, S. N. Haskell wrote to A. G. Daniells, stating that "since the interview yesterday morning I have less confidence in the position taken by Elder Prescott than before."--DF 201. Counsel Against Agitating the Subject 6BIO 248 3 Before Prescott left for the East on February 6, Ellen White spoke to him about the problem, telling him not to publish anything at that time that would unsettle the minds of the people regarding positions held in the past. She promised to write him on the subject (35 WCW, p. 217). 6BIO 248 4 She did not write at once, but on June 24, 1908, she wrote to Prescott of perils that at times threatened his ministry. Among other things she said: 6BIO 248 5 You are not beyond the danger of making mistakes. You sometimes allow your mind to center upon a certain train of thought, and you are in danger of making a mountain out of a molehill.--Letter 224, 1908. 6BIO 248 6 She spoke of a tendency on his part "to sway from clearly defined truth and give undue attention to some items which seem to require hours of argument to prove, when in reality they do not need to be handled at all." She urged that when tempted to do this he should say, "We cannot afford to arouse arguments upon points that are not essential for the salvation of the soul." "Keep to the simplicity of the Word," she urged. 6BIO 249 1 A week later she wrote Prescott again in a letter opening with the words: 6BIO 249 2 I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds.... We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind. 6BIO 249 3 And then she counseled: It will prove to be a great mistake if you agitate at this time the question regarding the "daily," which has been occupying much of your attention of late. I have been shown that the result of your making this question a prominent issue would be that the minds of a large number will be directed to an unnecessary controversy, and that questioning and confusion will be developed in our ranks.... My brother, let us be slow to raise questions that will be a source of temptation to our people. 6BIO 249 4 Then she referred to her own relation to the matter and the fact that God had given no special revelation on it, declaring: 6BIO 249 5 I have had no special light on the point presented for discussion, and I do not see the need of this discussion. But I am instructed to tell you that this small matter, upon which you are concentrating your thought, will become a great mountain unless you determine to let it alone. 6BIO 249 6 I have been instructed that the Lord has not placed upon you the burden you are now carrying regarding this matter, and that it is not profitable for you to spend so much time and attention in its consideration.... There have been different opinions regarding the "daily," and there will continue to be. If the Lord has seen fit to let this matter rest for so many years without correcting the same, would it not be wisdom on your part to refrain from presenting your views concerning it?--Letter 226, 1908. (Italics supplied.) 6BIO 249 7 This letter was not sent off immediately, and we are not informed of what Ellen White may have instructed him orally, but no articles on the subject appeared in subsequent issues of the Review. S. N. Haskell and the 1843 Chart 6BIO 250 1 On August 28, 1908, almost two months after writing to Prescott, she wrote to Elder S. N. Haskell, a stalwart advocate of the old view. Because Ellen White in Early Writings had made reference to "the 1843 chart" in connection with a mention of the daily, Haskell had arranged for the publication of a facsimile copy of the chart and was circulating it. Her testimony to Haskell opened: 6BIO 250 2 I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution. 6BIO 250 3 I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill. 6BIO 250 4 She continued: To you also I say that this subject should not be agitated at this time. Now, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.--Letter 250, 1908. 6BIO 250 5 While she was without special light from the Lord on the particular point in question, she did receive light on the matter of the controversy the discussion was causing, and she wrote, "I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence." She pointed out that "Satan is watching for an opportunity to create division among our leading ministers." In this two-page letter she made a second reference to the chart Haskell had printed. Under the chart he had quoted words from Early Writings in regard to the view of the daily held by those who gave the "judgment hour cry" in the early 1840s. She wrote him, "It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion, and the bringing out of various opinions." 6BIO 251 1 Then, significantly, in closing her letter, she declared: Elder Haskell, I am unable to define clearly the points that are questioned. Let us not agitate a subject that will give the impression that as a people we hold varied opinions, and thus open the way for those to work who wish to leave the impression on minds that we are not led by God. It will also be a source of temptation to those who are not thoroughly converted, and will lead to the making of rash moves.-- Ibid. (Italics supplied.) 6BIO 251 2 How different was the situation brought to view here than in 1905 when Ellen White was called upon to meet decisively the views advocated by Elder A. F. Ballenger, which involved the work of Christ in man's behalf in the heavenly sanctuary. On that she had not only the evidence of the confirming miracle-working power of the Spirit of God in the establishment of the doctrine but repeated visions, as well, pointing out the errors in the views of Dr. Kellogg and Elder Ballenger, which would, if accepted, do away with that fundamental truth. The Issue of Inspiration 6BIO 251 3 In the case of the daily, however, those who held the old view, with Haskell in the lead, maintained that to veer away from it would strike a mortal blow to confidence in the Spirit of Prophecy because of what they claimed was her endorsement of that view in the chapter "The Gathering Time," published in her first little book in 1851 and republished in Early Writings, 74-76. 6BIO 251 4 In this chapter, written in September, 1850, in the context of time setting and containing such expressions as "Time has not been a test since 1844, and it will never again be a test" and "The message of the third angel ... must not be hung on time," she wrote: 6BIO 252 1 I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed. 6BIO 252 2 Then I saw in relation to the "daily" (Daniel 8:12) that the word "sacrifice" was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the "daily": but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.--Early Writings, 74, 75. 6BIO 252 3 The advocates of the old view maintained that the wording of this statement placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith. The new-view advocates held that the statement must be taken in its context--the context of time setting. Ellen White's repeated statements that "I have no light on the point" (Letter 226, 1908) and "I am unable to define clearly the points that are questioned" (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history. 6BIO 252 4 While some who were involved in the discussion attempted to follow the counsel against agitating the matter of the "daily" as one of importance, and no articles on the subject appeared in the Review, Haskell did not remain silent. While he was willing to concede that the matter of the "daily" was one that should take a position of minor importance, and the question of the "daily" itself did not "amount to a hill of beans" (S. N. Haskell to WCW, December 6, 1909) and he had never preached on the subject, his concern was "to save the cause of God and those who believe the old views on the teachings of the Spirit of Prophecy" (S. N. Haskell to AGD, January 27, 1908). Writing to Elder Daniells on March 22, 1908, Haskell declared: 6BIO 253 1 It is the Early Writings that I would defend and as long as I believe they teach the view I take, and there are many others that believe the same, and if Sister White does not give any explanation in harmony with Prescott's idea to defend the testimonies for the sake of others I shall defend them. Must I be made to believe the testimonies teach a certain thing, contrary to my own judgment and the reading of the writings, when Sister White herself does not so explain it? 6BIO 253 2 Thus, with not a few the discussion took on a major significance--namely, the integrity of the testimonies and loyalty to the Spirit of Prophecy. The question of revelation-inspiration was pressed to the front. Quite a number of leaders became involved, but we may look to S. N. Haskell as representing certain views and Elders A. G. Daniells and W. C. White taking another position. All three had labored very closely with Ellen White and had unquestioned confidence in her call and work. The crux of the matter was an understanding of and interpretation of the Early Writings statement. Said Haskell: 6BIO 253 3 If Sister White says that she does not mean what she said when she said what she did on the "daily," then I will say no more.--S. N. Haskell to CCC, March 30, 1908. 6BIO 253 4 Daniells just as pointedly made his understanding clear: I want to tell you plainly that it is my deep conviction that those who hold the new view and who interpret the writings of the Spirit of Prophecy in harmony with that view, as Brother Prescott has done in his tract, are the truest friends of the gift of prophecy in our ranks. I believe that those who interpret that passage in Early Writings as supporting the "old view" are doing your mother a great wrong. They are arraying her against the plain text of the Scripture, and all the reliable history of the world. 6BIO 253 5 As I look at it, your mother and her writings need to be protected from such short-sighted expositors. Every time I review this study I am profoundly thankful that the passage in Early Writings is so susceptible of interpretation which is in harmony with both Scripture and history.... 6BIO 254 1 If they [our brethren] will expound Daniel 8:9-14 by the Scriptures and history they will establish a harmony between the Bible, the testimonies, and history, and this will establish the confidence of many thousands of our people.--AGD to WCW, February 22, 1910. Study of the Context Important 6BIO 254 2 Concerning this whole matter, W. C. White, after spending a day or two studying it through carefully, on June 1, 1910, wrote to Edson, taking the position that the context of the statement must be considered. 6BIO 254 3 It is evident that the vision of September 23, 1850, as published in Early Writings, 74-76, new edition, under the title "The Gathering Time," was given to correct the prevalent error of time setting, and to check the fanatical doctrines being taught regarding the return of the Jews to Jerusalem. 6BIO 254 4 The statement concerning the "daily" of Daniel 8:9-14,as published in Early Writings, appeared first in Present Truth, Vol. I, No. 11, dated Paris, Maine, November, 1850. During the same month and in the same place, there was published the first number of Second Advent Review and Sabbath Herald, which has continued as the church paper of Seventh-day Adventists ever since. In this first number appears an article by Elder Joseph Bates on "The Laodicean Church," in which he writes at considerable length on the confused state of various bodies of Advent believers, in contrast with the unity that the commandment-keeping Adventists were endeavoring to maintain. 6BIO 254 5 On the point of confusion of many bodies of Adventists, at that period in their history, over the question of prophetic "time," he declares: 6BIO 254 6 "For six successive years, viz: from the fall of 1844 to the spring and fall of 1850, the most of these leading members have been aiding and assisting each other in changing the chronology, i.e., the world's history, to prove that they were on the true position. What have they gained? Answer, nothing but disappointment and confusion. This, too, in direct opposition to their standard work--Advent Shield. It has not proved to be their shield, that is clear. Six times did we say, yes more. Some have moved the time for the termination of the 2300 days, from fall to spring, for six years in succession, and thus they have almost finished a circle (if seven years would make one), instead of gaining one inch the right way." 6BIO 255 1 One month later [December, 1850], in [Second Advent] Review and [Sabbath] Herald, Vol. I, No. 2, Elder James White wrote as follows: "Our Present Position" 6BIO 255 2 "There has never been a time since we first embraced the Advent faith, that our position looked so clear and satisfactory as at the present. Our pathway, like 'the shining light that shineth more and more unto the perfect day,' is brightening at every step we take. This was to be the portion of the 'just,' who in the waiting, watching time, should 'live by faith.' 6BIO 255 3 "The 2300 days.--This prophetic period has been, and still is, the main pillar of the Advent faith. It is, therefore, of the utmost importance that we have a correct view of the commencement and termination of this period, in order to understand our present position. 6BIO 255 4 "B.C. 457 was the year presented, and clearly proved by Brother Miller, as the true date for the commencement of the 2300 days. It was published to the world by every Second Advent paper in the land, by books, and by public lectures, as the true date. The proof was so very conclusive that those who examined the point with candor embraced it at once. Learned opponents did not, and could not, show that we were incorrect in dating the 2300 days from B.C. 457. With this clearly ascertained date for the commencement of the main pillar of the 'original' Advent faith, lecturers went forth united to give the judgment-hour cry. This was the date written upon the 'chronological chart of the visions of Daniel and John, published by J. V. Himes, 14 Devonshire St.' 6BIO 255 5 "It was the united testimony of Second Advent lecturers and papers, when standing on 'the original faith,' that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that B.C. 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that 'the vision' should 'tarry,' or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry."--DF 201a, WCW to J. E. White, June 1, 1910. 6BIO 256 1 W. C. White in his letter to Edson then pointed out that these facts must be kept in mind as one studies the statements in Early Writings in which the daily is mentioned. 6BIO 256 2 At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White: 6BIO 256 3 I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart. 6BIO 256 4 I then asked if she could recall what was shown her regarding this subject. 6BIO 256 5 As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement. 6BIO 256 6 In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message. 6BIO 256 7 I then asked her to tell what had been revealed to her about the rest of the "daily"--the Prince, the host, the taking away of the "daily," and the casting down of the sanctuary. 6BIO 256 8 She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy. 6BIO 257 1 The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent. 6BIO 257 2 The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the "daily" and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.--DF 201b, AGD statement, September 25, 1931. 6BIO 257 3 Since charts figure in this matter, Ellen White's attitude in this interview is given strong support as the reckoning of the Cummings 1854 "prophetic chart" is studied. In this the Jewish altar of "daily sacrifice" in 446 B.C. is used as the starting point for a new 2300-year time span set to end in 1854. This chart, published at Concord, New Hampshire, in 1853, was typical of charts that commenced the 2300 days with what was said to be the taking away of the "daily sacrifice." [The original of this chart, probably never seen by Daniells, is now in the advent source collection at andrews university.] A Call to Halt the Controversy 6BIO 257 4 Ellen White watched with growing anxiety and distress the time-consuming controversy between leading brethren on an unimportant point and one on which she repeatedly said she had received no light. On July 31, 1910, she could restrain herself no longer. She took her pen and wrote: 6BIO 257 5 I have words to speak to my brethren east and west, north and south. I request that my writings shall not be used as the leading argument to settle questions over which there is now so much controversy. I entreat of Elders Haskell, Loughborough, Smith, and others of our leading brethren, that they make no reference to my writings to sustain their views of the "daily." 6BIO 257 6 It has been presented to me that this is not a subject of vital importance. I am instructed that our brethren are making a mistake in magnifying the importance of the difference in the views that are held. I cannot consent that any of my writings shall be taken as settling this matter. The true meaning of the "daily" is not to be made a test question. 6BIO 258 1 I now ask that my ministering brethren shall not make use of my writings in their arguments regarding this question; for I have had no instruction on the point under discussion, and I see no need for the controversy. Regarding this matter under present conditions, silence is eloquence.--Manuscript 11, 1910 (see also Selected Messages 1:164). 6BIO 258 2 She pointed out that "the enemy of our work is pleased when a subject of minor importance is used to divert the minds of our brethren from the great questions that should be the burden of our message," and she insisted that as this was not a test question, it should not be treated as such. Then in this connection, obviously speaking of Thoughts on Daniel and the Revelation, which she held in high esteem, she wrote: 6BIO 258 3 In some of our important books that have been in print for years, and which have brought many to a knowledge of the truth, there may be found matters of minor importance that call for careful study and correction. Let such matters be considered by those regularly appointed to have the oversight of our publications. Let not these brethren, nor our canvassers, nor our ministers magnify these matters in such a way as to lessen the influence of these good soul-saving books.-- Ibid. (see also Ibid., 1:165). 6BIO 258 4 She pointed out that "should we take up the work of discrediting our literature, we would place weapons in the hands of those who have departed from the faith and confuse the minds of those who have newly embraced the message" and advised that "the less that is done unnecessarily to change our publications, the better it will be."-- Ibid. In closing the communication, she called everyone back to the earnest counsel that had been given to warn the cities. 6BIO 258 5 A few days later, on August 3, 1910, she addressed a communication to the ministry of the church: To My Brethren in the Ministry, Dear Fellow Workers, 6BIO 259 1 I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of the "daily" of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work. 6BIO 259 2 The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses, and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we are united, and on which we have clear light.--Letter 62, 1910 (see also Selected Messages 1:167). 6BIO 259 3 Then she referred to the last prayer of Christ calling for unity, brought to view in John 17, and commented, "There are many subjects upon which we can speak--sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But," she urged, "let not the 'daily,' or any other subject that will arouse controversy among brethren, be brought in at this time, for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now." And she pleaded, "Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God."-- Ibid. 6BIO 259 4 As to the discourses of Seventh-day Adventist ministers, her counsel continued: 6BIO 259 5 Our ministers should seek to make the most favorable presentation of truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood.... We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.-- Ibid. (see also Selected Messages 1:167, 168). 6BIO 260 1 She closed her appeal with the admonition that "while the present condition of difference of opinion ... exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence."-- Ibid. (see also Ibid., 1:168). Futility of Controversy Over Minor Doctrinal Points 6BIO 260 2 These clear-cut messages, in which proponents of both sides of the controversy over the daily were named and called upon to cease and desist, brought to a halt open discussions and freed a number of the leading men involved to give attention to more important lines of endeavor. There was forever made clear the futility of involvement in doctrinal controversy on points of minor importance, or points on which there is no clear light in the Spirit of Prophecy writings. Among other factors, the incident brought to the front points for consideration in the study of revelation and inspiration, opening the way for positive, fruitful approaches. It did not, as was feared by the adherents of the old view, destroy confidence in the Spirit of Prophecy itself. 6BIO 260 3 At the same time it brought to view the lengths to which men who were brethren would go in attempts to accomplish their determined ends. One illustration of this was provided in the manner in which private personal testimonies were used. A linotype operator at the Review and Herald office, who had been reared in the Midwest in a community of "staunch old patriarchs" who had an undying love and zeal for the truth, was led to espouse the old view of the daily. He won the confidence of the custodian of the General Conference files containing in bound form testimonies sent to leading men, and gained access to materials that should have been held in confidence, testimonies to key individuals that at times dealt with matters between them and God. In the controversy, excerpts from these personal testimonies were used to discredit key men who held the new view. Daniells decried the access that was given to private testimonies and believed that shockingly indiscreet use was made of some of them. Certain men, he declared, seemed to have their pockets full of personal testimonies (AGD to WCW, August 5, 1910). 6BIO 261 1 As Elder Daniells traveled around the field, he was often called upon to deal with questions asked about Ellen White and the Spirit of Prophecy. This was true also in his correspondence. He found that taking into account the contextual considerations often solved what seemed to be difficult questions. When pressed as to why an ordained minister was managing a denominational sanitarium when Sister White had spoken against ministers performing largely administrative duties, he pointed out that the state of the man's health was a factor. He urged that it would not do to take a single statement and stretch it beyond its purpose and meaning. 6BIO 261 2 W. C. White repeatedly declared his position that statements in the Spirit of Prophecy must be taken in their proper context. On the question of the Early Writings statement in which the daily is mentioned, he considered it relevant that his mother had written much concerning the importance of the Advent Movement and of the 2300-year prophecy, while the nature of the daily itself was "wholly ignored" in all her writings except in one thirty-five-word sentence, found in the middle of the argument that "time has not been a test since 1844, and it will never again be a test." To him the context of the statement found in Early Writings seemed to involve the entire article in which the statement was originally written, the entire scope of the Ellen White writings on the subject, and the historical background of the original writing (DF 201b, WCW to J. E. White, June 1, 1910). 6BIO 261 3 But larger issues than the identity of the daily concerned W. C. White: 6BIO 261 4 I have told some of our brethren that I thought there were two questions connected with this [daily] matter that were of more importance than the decision which shall be made as to which is most nearly correct, the old or the new view regarding the "daily." The first is, How shall we deal with one another when there is difference of opinion? Second, How shall we deal with Mother's writings in our effort to settle doctrinal questions?--WCW to AGD, March 13, 1910. ------------------------Chapter 20--Writing, Publishing, and Speaking 6BIO 262 1 Shortly after the long trip east that closed with her return to her Elmshaven home on September 9, 1909, Ellen White received from the Review and Herald Publishing Association the first copy of Testimonies for the Church, volume 9. From time to time over a four-year period some work had been done on its preparation. 6BIO 262 2 On February 1, 1905, she had written to Dr. Kress, "Just now we are very busy. We are finishing up Ministry of Healing, which is now in the printers' hands, and are making an effort to prepare matter for Testimony IX."--Letter 73, 1905. 6BIO 262 3 A few weeks later she wrote that she hoped the volume would soon be in circulation, and in the weeks that followed she was reading matter that was to go into "the next Testimony" (Letter 89, 1905). In October W. C. White expressed the hope that the book would come out in "three or four months" (29 WCW, p. 40). One of the secretaries, Maggie Hare, was collecting material for the opening section (Ibid., 402). 6BIO 262 4 In March, 1906, W. C. White was looking forward to a meeting with Elders Daniells and Irwin regarding the contents of the Testimony volume (30 WCW, p. 22), and reported that "much of the copy has been prepared, but none of it has been sent to the printer" (Ibid., 98). 6BIO 262 5 But as certain crisis matters pressed in, work on the Testimony volume was laid aside. Two years went by, and then in September and October, 1908, members of Ellen White's staff were back at the Testimony volume again. She wrote, "We have faithful workers in our office staff, and all of them are appreciated.... Clarence Crisler has a special work to do in the preparation of the Testimonies."--Letter 310, 1908. 6BIO 263 1 But it was not until the General Conference session in Washington in 1909, at which Ellen White delivered several messages she wanted the whole church to have and the needs of the great cities pressed hard upon her, that the time seemed ripe for closing up the work on the Testimony volume. Both Clarence Crisler and Minnie Hawkins had been with her during the session, and as plans had been laid for the Review and Herald to publish the book, Clarence and Minnie were left in Washington to see the book through the press. This kept them in Washington through June, July, and much of August--time spent by Ellen White in the long trip home. They kept in almost daily contact with her through W. C. White as he and his mother traveled north and then west. As Crisler turned over finished copy to the publishers, carbon copies and then galley proofs were hastened to the traveling Whites. 6BIO 263 2 On August 4, W. C. White wrote to Crisler, "Mother has read and approves of all the proofs thus far received. You can push forward the closing up of the work as fast as you like." 6BIO 263 3 Crisler was able to send the last of the galley proofs to Ellen White on August 9. These were for the section titled "The Religious Liberty Work." 6BIO 263 4 At the Review and Herald top priority was given to publishing the volume, and with members of Ellen White's staff close at hand to assist when needed, the work moved quickly through the plant. The book was in the field less than four months after the close of the General Conference session. The Chapter on "Sunday Labor" 6BIO 263 5 The short section on religious liberty interests contained a chapter on "Sunday Labor," written August 17, 1902. In this Ellen White counseled that rather than to defy civil authorities where there were Sunday laws, Seventh-day Adventists could well use the day in various lines of missionary endeavors (see pp. 232, 233). This was to cause considerable discussion in the months to come. 6BIO 263 6 There were those who asserted that the chapter actually represented a major switch in Ellen White's teaching and that it advocated Sunday sacredness. A. T. Jones claimed this in an antagonistic leaflet (AGD to WCW, July 4, 1910). Some suggested that a person other than Ellen White may have written the chapter, or perhaps it was material not intended for general reading. In midsummer of 1910, Ellen White wrote positively in dealing with the questions: 6BIO 264 1 I wish to write words that shall remove from the minds of any of my brethren the impression that I did not, before their publication, read the pages in Testimony for the Church, volume 9, relating to Sunday labor. 6BIO 264 2 I read this matter before it went to the printer, and have read it several times from the book, and I can see nothing in it to give anyone reason to say that Sundaykeeping is there taught. Neither does the counsel there given contradict the Bible nor former Testimonies. 6BIO 264 3 I have given not one word to sustain Sundaykeeping. In my writings will be found the most positive statements concerning the Lord's requirements to observe the holy Sabbath, because that on the seventh day Jehovah rested. He sanctified that day and set it apart, and gave it to man to be observed most sacredly.--Letter 94, 1910. 6BIO 264 4 The president of the General Conference at about the same time made a clearcut statement in a letter to a young minister who was troubled about the question, and gave his understanding of the part played by Ellen White's assistants in preparing matter for publication. Said Daniells: 6BIO 264 5 1. Sister White certainly wrote volume 9 of the Testimonies. Volume 9 was prepared the same as other volumes. 6BIO 264 6 2. The testimony to which you refer concerning Sunday laws was written to the leaders of the work in Australasia at a time when they very much needed counsel on the question involved. The same question had come up in Europe, and you are perhaps aware that our brethren in the Basel publishing house took a very firm, unrelenting stand on the question of running the publishing house on Sunday. They defied the authorities, and the authorities closed up the house, sold the furniture and facilities to pay the fines, and lodged Elder Holser in jail for forty days.... [As we look] back upon that experience, it seems that our brethren took an extreme view of their duty, and that the work of God was hindered thereby. 6BIO 265 1 We reached a time in Australia when we needed counsel on this same point, and the testimony above referred to came at the right time, and was followed in a reasonable way. Knowing that our people were needing the same counsel in many parts of the world, Sister White decided to publish that testimony in volume 9. The brethren in Australia did not go to extremes in either direction in this matter. 6BIO 265 2 Then Daniells explained his understanding of how the work was done not only on volume 9 but also in the preparation of the other Testimony volumes: 6BIO 265 3 3 .... Now I will tell you briefly how the work is done. Assisted by one or two literary workers who keep her files and are in close touch with her work, she makes a collection of the most important testimonies she has received, which she feels impressed should be published for the benefit of all the people. There are many which apply locally and are never published; but those which contain important principles which all the people ought to know, she selects to publish in the Testimonies. This plan was followed in preparing volume 9 the same as all other numbers. 6BIO 265 4 The person selected to assist her in her literary work makes corrections and changes and adjustments in the language which will make the Testimonies read more smoothly and clearly, but every such correction or change is submitted to Sister White. 6BIO 265 5 Every night when the secretary has completed his work, the copy with the corrections is placed where Sister White can find it early the next morning. She often rises between one and three o'clock in the morning and does her best work while it is quiet. During the early hours she goes carefully over such matter, to make certain that the thought has not in any way been changed. Thus every line that goes out over her signature goes with her approval. 6BIO 265 6 Coming back to the immediate question, Daniells pointed out that God gives advanced light according to the experience and need of the church: 6BIO 266 1 I do not believe that the testimonies in volume 9 contradict any former testimonies with regard to Sunday labor or any other points. We should bear in mind that Christian experience is progressive, and that the Testimonies have taught advanced principles year by year as the work has progressed and as the people have been prepared to receive new light. 6BIO 266 2 If you examine the first volumes of the Testimonies, you will find that only the ABCs of many principles and truths were at first presented. These have been developed from time to time since. One who is hunting for technicalities and trying to find a basis for doubts will have opportunity to find apparent discrepancies in the Testimonies. This might also be said of the Scriptures. 6BIO 266 3 The Lord has seen fit to present the truth in such a way that those who are inclined to doubt can always find a peg on which to hang their doubts. It is my conviction, however, that there is beautiful harmony running through all the Testimonies from the first to the last, and that these harmonize with the Scriptures.--AGD to W. Duce, June 23, 1910. Imparting Helpful Information 6BIO 266 4 Daniells sent a copy of this five-page letter to W. C. White, thinking he would be interested in how he had dealt with the questions put to him. As soon as it was received at Elmshaven, W. C. and others read it carefully, and White replied: 6BIO 266 5 Your letter to Elder Duce has been read by me, by Mother, and by Brother Crisler, and it seems to us that you have written to him a very kind and clear answer to his questions. We feel that you have answered him wisely and correctly, and we say Amen to what you have written.--WCW to AGD, July 10, 1910. 6BIO 266 6 White asked Daniells for permission to duplicate his letter for use in answering some questions and queries that were coming from those who were not in harmony with the instruction given in volume 9. 6BIO 267 1 In point number 3 in the Daniells' letter, he, as stated above, had dealt with the work of Mrs. White's secretaries, and in his letter to White he said of this: 6BIO 267 2 I am not sure that you will approve of the liberty I have taken in making such a full statement regarding the work done by your secretaries; but I am under the impression that there is a strong undercurrent at work on this point, and it seemed to me that it would be safest and best to state the matter just as it is. I wish you would give particular attention to what I have written under number 3, and give me any suggestion that will be helpful on this point in the future. In fact, I wish you would give me anything that you feel will help me in answering letters of this kind.--AGD to WCW, July 4, 1910. 6BIO 267 3 In response to this request, W. C. White responded: No doubt some persons will misunderstand your statement under number 3, and will question and criticize. I find it is almost impossible to make a statement regarding this matter that is not misunderstood, misrepresented, misstated, and oftentimes criticized and condemned. But it seems to me that you have stated the facts wisely and well, and I shall be glad to use your statement if you are willing.--WCW to AGD, July 10, 1910. 6BIO 267 4 Thus, in a natural setting, attention was drawn to a point to which little study had been given. 6BIO 267 5 There is no question but that the church had entered upon a period when some basic principles having to do with the productions of an inspired writer were carefully examined, as was done with an interpretation of Ellen White's Early Writings statement on the "daily" of Daniel 8. Another, which we shall observe in the next few chapters, deals with what has been termed the 1911 revision of The Great Controversy. One thing is ever certain: Ellen G. White was intelligently responsible for all materials, published and unpublished, that appeared over her name. In The Field Again 6BIO 267 6 Ellen White recovered from the exhaustion of her prolonged Eastern journey rather quickly. She was soon giving long hours to her writing and was testing her strength to see whether she could respond to requests for speaking appointments that were pressed upon her. She was mindful of her advancing age and waning strength and wanted to be certain she would be in the line of duty were she to venture forth. Opportunity came for such a test Sabbath morning, October 9, when she spoke with freedom at the St. Helena Sanitarium chapel. Now she was ready to respond to Elder Haskell's invitation to address those who could attend the week-long Bible institute in San Jose, which she did. 6BIO 268 1 The next Sabbath she spoke at the Sanitarium chapel again, and the last Sabbath in October she ministered to the St. Helena church. 6BIO 268 2 Elder Haskell, in an attempt to revive the churches, had organized a ten-day Biblical institute for the San Joaquin Valley at Lodi, November 5 to 15. She accepted his invitation to help out, and attended the full session, speaking Sabbath, Sunday, Monday, and two or three of the remaining days. She went over to the Normal School twice to speak to the students (Pacific Union Recorder, October 14, 1909 and Ibid., November 25, 1909). 6BIO 268 3 Ellen White was approaching another birthday, her eighty-second. She wrote of it: 6BIO 268 4 On Friday, November 26, I shall be 82 years old. It is a surprise to many that at my age I am able to speak before large congregations of people. But it is the Lord who sustains me in this work. "This is the Lord's doing; it is marvelous in our eyes." He is indeed able to speak through the human agency.--Letter 144, 1909. 6BIO 268 5 On her birthday, W. C. White wrote to old friends, George and Martha Amadon in Battle Creek, and told of what was going on at Elmshaven: 6BIO 268 6 Yesterday was Thanksgiving Day. Today Mother is 82 years old. When I met her this morning and congratulated her on another birthday, she looked as well as five years ago, and from all appearance, has as good a prospect for five years of usefulness. 6BIO 268 7 Mother is not working as hard as she did five years ago. She is trying to lay off care and worry and to reserve her strength that she may occasionally attend general meetings and bear her testimony. 6BIO 269 1 Instead of receiving presents today, Mother has taken occasion on her eighty-second birthday to give us instruction to see that all our intermediate schools are supplied with a good set of her books. During the summer we have been supplying the sanitariums with her books, and now we shall gladly take up the work of seeing that the intermediate schools are supplied.... 6BIO 269 2 Yesterday Mother told us that she did not want any demonstration of any sort on her birthday and that she did not want any presents of any sort from anybody. So we are working along today as usual. 6BIO 269 3 The next Sabbath, November 27, Ellen White spoke at the Sanitarium chapel, and then on Sunday she slipped away from her writing for an hour or two to join Willie and a portion of his family in picking Japanese persimmons from the trees in his orchard just across the creek from her home. There together, side by side, were Ellen White, her son William and his wife, May, grandson Arthur and his sister Grace, and great-grandson Virgil with his mother, Ella (WCW to J. E. White, December 5, 1909). 6BIO 269 4 Ellen White observed with a great deal of satisfaction that the Lord was sustaining her and blessing her in a marked manner in her public ministry. She felt that she was especially blessed in her work in Lodi, and when Elder Haskell asked her to assist with the Week of Prayer meetings in Mountain View and Oakland in mid-December, she assented, and ministered helpfully in the two churches. 6BIO 269 5 Back home again, Ellen White took up her writing and book work. A letter addressed to Dr. Kress opens, "The Lord has strengthened me to attend important meetings in Mountain View. I know the Lord gave me words to give to the people." With her heart still burdened for a stronger evangelistic thrust, she wrote: "Seed sowing must cover more territory." "Sow the seeds of gospel truth in all places possible and there will be new and interesting fields open in a variety of places."--Letter 182, 1909. 6BIO 269 6 Writing to another worker in the East, late in December she declared, "I expect to visit Mountain View again in a few weeks, at the time of the union conference."--Letter 174, 1909. It was a crucial meeting, and she was there. ------------------------Chapter 21--Will Seventh-day Adventists Train Physicians? 6BIO 270 1 The meeting that Ellen White looked forward to attending in Mountain View was the biennial session of the Pacific Union Conference, to be held in the church January 25-30, 1910. It was to be a momentous meeting for the Seventh-day Adventist Church and one of deep concern for Ellen White. On the agenda was the matter of a medical school at Loma Linda. Known to Mrs. White were not only the steps that were being taken in medical education at Loma Linda but also what God would have the school be as an agency in furthering the third angel's message. As the time of the meeting approached, she, by observation and by revelation from God, was aware of situations that could greatly hinder the advance steps that should be taken. The attitude of the president of the Pacific Union Conference, at this time a key man in Loma Linda affairs, was negative. 6BIO 270 2 On January 13, as she arose very early and took her pen to write, she addressed a letter to "Dear Brethren." She opened it with an expression of her happiness in the Lord and noted freedom from aches or pains, and gave thanks to God. Broaching the primary theme of the six-page letter, she declared: 6BIO 270 3 This is my prayer, "Remove from our ministers, our physicians, and the teachers in our schools everything that will gender the spirit of strife." We are none of us to have the spirit of exaltation. 6BIO 270 4 She then directed the reader to Christ's example and referred to many precious lessons in Matthew, chapters four to seven. In the heart of the communication she wrote of some "carrying responsibilities that they were not chosen of God to bear" and the confusion that resulted. Then she declared: 6BIO 271 1 When I returned from Australia, I saw that men had assumed a strange authority over the church of God. Some seemed to consider that if any official responsibility was placed upon them, they were to treat others as some unwise school teachers treat their pupils in school. Human teachers having position, supposed to be helpers to the churches, magnified their official authority as rulers, and this spoiled them as teachers and shepherds of the flock. They acted too much as worldly officials act. Those who dared to differ with them were not encouraged in their work. 6BIO 271 2 She continued, showing the deceptive nature of such attitudes: It was a great surprise to me that the testimonies I bore, reproving this work of "lording it over God's heritage," had so little effect upon those exercising undue authority. They seemed to think they were carrying out wisely their official responsibilities. This evil in our work must not be permitted to bear sway again. 6BIO 271 3 The past experience should be sufficient for every soul to know that position does not give the qualifications necessary to enable a man to rule his brethren. Ruling is not in the Lord's order. We need to pray, and to watch unto prayer; we need to experience the deep movings of the Spirit of God, and to walk intelligently before the Lord. 6BIO 271 4 It will take much close, hard watching on the part of the Conference officers to uproot the spirit of self-exaltation. This must be done before the true character of their work is understood, and it is clearly seen that human wisdom cannot take the place of wisdom from above. 6BIO 271 5 Much more must be done to uproot fully the fibers of this erratic human power exercised as authority, as though it were the voice of God.--Letter 8, 1910. 6BIO 271 6 This message was obviously written for the benefit of executives on all levels in the Pacific Union Conference, and even some in the General Conference. The general approach was typical, in that Ellen White often dealt with delicate situations first in general than specific terms, hoping that men of discernment would understand the meaning and be guided thereby. Undoubtedly it reached a number of key men before the session opened on Tuesday morning, January 25. The Union Session in Mountain View 6BIO 272 1 In addition to the some fifty delegates in Mountain View for the opening meeting were both Ellen White and W. C. White; and from the General Conference, Elder G. A. Irwin, vice-president, and Elder I. H. Evans, former treasurer, under appointment to a new assignment in the Far East. The usual reports, beginning with that of the union president, were presented, and the various committees were appointed. 6BIO 272 2 The nominating committee, working rather quickly, was ready with a report on Tuesday afternoon, but the secretary indicated that it failed to carry the signature of one nominating committee member, S. N. Haskell. Haskell was known to be a man of large experience and was the president of the largest local conference in the union--the California Conference. He also was in close communication with Ellen White. Even so, the delegates called for the report and proceeded to the election. The name of the man who had served as union president headed the list of names. Knowing that the report did not carry Haskell's signature, there was some uneasiness, and someone proposed that the report be returned to the committee for further study. This was agreed upon. At this point the real issues, which had not been squarely faced earlier, came prominently to the front. In the nominating committee someone asked whether the incumbent "intended to stand as a stone wall to block the way of the Loma Linda College of Medical Evangelists" (WCW to AGD, January 28, 1910). 6BIO 272 3 It was agreed that before proceeding further, consideration be given to the development of the work at Loma Linda in the light of the counsel received through the Spirit of Prophecy. All knew that the issue was whether the developing school should be a full-fledged medical school. All knew that if it was, the costs would be large and the involvement deep. A Medical School Early Envisioned by Ellen White 6BIO 273 1 From the first, Ellen White had been enthusiastic for the securing of Loma Linda, and when she first drove onto the grounds, she recognized the buildings as the ones shown to her in vision two years before. She was instructed that it should be had for the work of the church. The property was purchased in the summer of 1905, ostensibly for a sanitarium. 6BIO 273 2 A few weeks later she declared, "This place will become an important educational center."--Letter 277, 1905. 6BIO 273 3 On October 28 she wrote: The Lord will open, yes, He is opening ways whereby your children can be given an education in medical missionary lines without endangering their souls.... In a short time we shall have facilities for giving the necessary requirements.--Manuscript 151, 1905. 6BIO 273 4 November 1, 1905, she wrote to Elder John A. Burden: A school will be established as soon as possible, and the Lord will open the way.--Letter 309, 1905. 6BIO 273 5 A few weeks later, on December 10, she urged: In regard to the school, I would say, Make it all you possibly can in the education of nurses and physicians.--Letter 325, 1905. 6BIO 273 6 In reporting to the readers of the Review and Herald on the dedication of Loma Linda on April 15, 1906, she announced: 6BIO 273 7 Loma Linda is to be not only a sanitarium, but an educational center.... A school is to be established here for the training of gospel medical missionary evangelists.--The Review and Herald, June 21, 1906. 6BIO 273 8 Writing to S. N. Haskell on June 8, 1906, she referred to steps being taken in response to her urging: 6BIO 273 9 Brother Howell is very desirous of knowing how to plan for the educational work with which he is connected, so that no mistakes may be made. I told him that the Lord will lead all who are willing to be led.--Letter 192, 1906. 6BIO 273 10 On August 19, in a letter to Elders Reaser and Burden and the executive committee of the Southern California Conference, she indicated her burden for the educational work that should be done there. 6BIO 274 1 Be very careful not to do anything that would restrict the work at Loma Linda. It is in the order of God that this property has been secured, and He has given instruction that a school should be connected with the Sanitarium.--Letter 274, 1906. 6BIO 274 2 A month later, September 20, the Loma Linda College of Evangelists was opened, yet without a clear sense of direction. Shortly thereafter Elder Burden and his associates at Loma Linda, being eager to establish the school on right lines, wrote to Mrs. White requesting any further light that would be of service to them. 6BIO 274 3 In response, in October they received from Elmshaven a document comprised of extracts on the training of medical students. The compilation had been made by a member of the Elmshaven staff, presenting the light that had been given to Ellen White. This was studied very carefully by faculty and students. 6BIO 274 4 On October 30, 1907, Ellen White was at Loma Linda and addressed students and faculty on the high standards that should characterize the educational features of the work. At the close of her presentation, Elder Burden addressed the question to her that was uppermost in his mind: 6BIO 274 5 I want to ask a question. Is this school that you have spoken of simply to qualify nurses, or is it to embrace also the qualification of physicians?--Manuscript 151, 1907. 6BIO 274 6 To this she replied: Physicians are to receive their education here.-- Ibid. 6BIO 274 7 There was no question that on the basis of the visions given to her Ellen White had insights into the future of the work at Loma Linda that far exceeded concepts held by those about her, and the Lord was leading His people just as fast as they could grasp the potential of the work before them. At the General Conference session at Washington, on June 1, 1909, Ellen White addressed the delegates, reading from a manuscript entitled "The Loma Linda College of Evangelists." In this she stressed: 6BIO 275 1 Loma Linda is to be not only a sanitarium, but an educational center. A school is to be established here for the training of gospel medical missionary evangelists. Much is involved in this work, and it is very essential that a right beginning be made.... 6BIO 275 2 In regard to the school I would say, Make it especially strong in the education of nurses and physicians. In medical missionary schools, many workers are to be qualified with the ability of physicians to labor as medical missionary evangelists. This training, the Lord has specified, is in harmony with the principles underlying true higher education.--The General Conference Bulletin, 1909, 308 (see also Testimonies for the Church 9:173, 174). 6BIO 275 3 She spoke at length concerning the standards that should guide in the training of Seventh-day Adventists for medical missionary service, urging that "they are to be educated from the standpoint of conscience" and to follow right methods. In pointing out what was and what was not to be done, she seemed to imply that the church would be operating a medical school, for she declared: 6BIO 275 4 We should not at this time seek to compete with worldly medical schools. Should we do this, our chances of success would be small. We are not now prepared to carry out successfully the work of establishing large medical institutions of learning.-- Ibid. (see also Ibid., 9:175, 176). 6BIO 275 5 And then she laid before the conference what at that time she saw as the objectives for the school: 6BIO 275 6 At Loma Linda many can be educated to work as missionaries in the cause of health and temperance. Teachers are to be prepared for many lines of work. Schools are to be established in places where as yet no efforts have been made.... 6BIO 275 7 I feel a deep interest that careful study shall be given to the needs of our institution at Loma Linda, and that right moves shall be made.--Ibid., 9:309 (see also Ibid., 9:177). 6BIO 275 8 Step by step the counsels given by Ellen White seemed to be leading to a medical school fully recognized for the training given to physicians. Measures were taken with the view in mind that at Loma Linda one or two years of medical studies would be given, which might be accepted by a recognized medical college as part of a regular medical course (General Conference Committee Minutes, July 25, 1909 [see also DF 5, Medical Practice and the Educational Program at Loma Linda, p. 74]). It seemed that the next step would be the securing of a charter that would give such work acceptance. Elder Burden, on September 20, 1909, counseled with Ellen White at her home about this. He found that she was distressed with any plan that called for "having medical students take some work at Loma Linda" and then "get the finishing touches of their education from some worldly institution". She exclaimed, "God forbid that such a plan should be followed," and commented, "I must state that the light I have received is that we are to stand as a distinct, commandment-keeping people."--Manuscript 72, 1909. 6BIO 276 1 As the interview continued, Burden explained that they simply wanted to know whether they "were moving in right lines." He declared, "If the Lord gives you light, well and good, we will be glad to receive it; and if not, then we will wait." 6BIO 276 2 In response Ellen White explained: There are some who may not be able to see that here is a test as to whether we shall put our dependence on man, or depend upon God. Shall we by our course seem to acknowledge that there is a stronger power with unbelievers than there is with God's own people? When we take hold upon God, and trust in Him, He will work in our behalf. But whatever the consequences may be, we are in regard to our faith to stand distinct and separate from the world.-- Ibid. 6BIO 276 3 She was asked, "Does that mean that we are not to have any more physicians, but that our people will work simply as nurses, or does it mean that we shall have a school of our own, where we can educate physicians?" She replied: 6BIO 276 4 We shall have a school of our own. But we are not to be dependent upon the world. We must place our dependence upon a Power that is higher than all human power. If we honor God, He will honor us.-- Ibid. 6BIO 276 5 Burden then asked, "Would the securing of a charter for a medical school, where our students might obtain a medical education, militate against our dependence upon God?" 6BIO 277 1 Ellen White replied: No, I do not see that it would, if a charter were secured on the right terms. Only be sure that you do not exalt men above God. If you can gain force and influence that will make your work more effective without tying yourselves to worldly men, that would be right. But we are not to exalt the human above the divine.-- Ibid. 6BIO 277 2 As the steps were taken to secure a charter for medical education at Loma Linda, Ellen White on November 5, 1909, gave strong counsel: 6BIO 277 3 Some questions have been asked me regarding our relation to the laws governing medical practitioners. We need to move understandingly, for the enemy would be pleased to hedge up our work so that our physicians would have only a limited influence. Some men do not act in the fear of God, and they may seek to bring us into trouble by placing on our necks yokes that we could not consent to bear. We cannot submit to regulations if the sacrifice of principles is involved, for this would imperil the soul's salvation. 6BIO 277 4 But whenever we can comply with the law of the land without putting ourselves in a false position, we should do so. Wise laws have been framed in order to safeguard the people against the imposition of unqualified physicians. These laws we should respect, for we are ourselves protected from presumptuous pretenders. Should we manifest opposition to these requirements, it would tend to restrict the influence of our medical missionaries.--Letter 140, 1909 (Medical Ministry, 84). 6BIO 277 5 On December 9, 1909, with the full approval of the General Conference Committee, a charter was secured under the laws of the State of California authorizing the College of Medical Evangelists to grant degrees in the liberal sciences, dentistry, and medicine (see The Story of Our Health Message, 383). 6BIO 277 6 Now, at the session of the Pacific Union Conference in late January, 1910, held at Mountain View, the future of medical education conducted by Seventh-day Adventists was in the balance. The dramatic story of what took place is one of faith, divine guidance, and of expressed determination on the part of church leaders to follow the light God was giving to His people. The story was clearly laid out in the February 3 issue of the Pacific Union Recorder, with fifteen of its sixteen pages devoted to various speeches and actions. The Delegates Take Hold of Medical School Issues 6BIO 278 1 With the matter of the future of the school at Loma Linda now prominently in the forefront, and the plans committee wrestling with the involvements, the election of officers was held in abeyance: 6BIO 278 2 The committee also took into account the responsibility, financial and otherwise, which would rest upon any organization that might attempt to organize and support a denominational medical college. The object to be gained was greatly to be desired, but the expense would be so large, and the difficulties so many, that they did not feel free to recommend the undertaking of such an enterprise, before satisfying themselves, first, that they correctly understood the instruction given in the communications received from Sister White.--Pacific Union Recorder, February 3, 1910. 6BIO 278 3 Many of her statements relating to the point were reviewed, and there were differences of interpretation. Some held that the school she called for should be to train ministers in physiology and a knowledge of how to give treatments as a means of enhancing their ministry. Others held that the church was called upon to operate a school in which physicians would be trained. So at this point, on Tuesday, January 25, it was decided to make a specific inquiry of Sister White. Elders I. H. Evans, E. E. Andross, and H. W. Cottrell were authorized to place this before her in writing, hopeful of receiving a clear-cut answer in writing. Their letter opened: Dear Sister White, 6BIO 278 4 We have read the testimonies, as far as we have seen them, that you have given concerning Loma Linda, and the establishment of a medical school in connection with the work at that place. As far as we know, our people are anxious to carry out the light that the Lord has given; but there is a difference of opinion between us in regard to what you mean when you use the term, "a medical school."-- Ibid. 6BIO 279 1 Then the differences of interpretation were clearly outlined, probing especially the point as to whether the training along medical lines should "qualify the students who take the course, to pass State Board examinations and become registered, qualified physicians for public work." The letter of inquiry addressed to the messenger of the Lord closed with this paragraph: 6BIO 279 2 We are very anxious to preserve unity and harmony of action. In order to do this, we must have a clear understanding of what is to be done. Are we to understand, from what you have written concerning the establishment of a medical school at Loma Linda, that, according to the light you have received from the Lord, we are to establish a thoroughly equipped medical school, the graduates from which will be able to take State Board examinations and become registered, qualified physicians?-- Ibid. 6BIO 279 3 This was submitted to Ellen White on Wednesday at noon. Early Thursday morning, January 27, she penned her reply, and sometime Thursday it was placed in the hands of the committee. It was short and to the point and left no room for doubt as to what she meant or the course the church must follow: 6BIO 279 4 The light given me is, We must provide that which is essential to qualify our youth who desire to be physicians, so that they may intelligently fit themselves to be able to stand the examinations required to prove their efficiency as physicians. They should be taught to treat understandingly the cases of those who are diseased, so that the door will be closed for any sensible physician to imagine that we are not giving in our school the instruction necessary for properly qualifying young men and young women to do the work of a physician. Continually the students who are graduated are to advance in knowledge, for practice makes perfect. 6BIO 279 5 The medical school at Loma Linda is to be of the highest order, because those who are in that school have the privilege of maintaining a living connection with the wisest of all physicians, from whom there is communicated knowledge of a superior order. And for the special preparation of those of our youth who have clear convictions of their duty to obtain a medical education that will enable them to pass the examinations required by law of all who practice as regularly qualified physicians, we are to supply whatever may be required, [In these words is found the justification for accrediting Seventh-day Adventist Educational Institutions, a point developed in Counsels to parents and teachers in the statement: "our larger union conference training schools ... Should be placed in the most favorable position for qualifying our youth to meet the entrance requirements specified by State laws regarding medical students."--Page 479.] so that these youth need not be compelled to go to medical schools conducted by men not of our faith. Thus we shall close a door that the enemy will be pleased to have left open; and our young men and young women, whose spiritual interests the Lord desires us to safeguard, will not feel compelled to connect with unbelievers in order to obtain a thorough training along medical lines. (Signed) Ellen G. White.-- Ibid. 6BIO 280 1 This response, far-reaching in its implications, made it clear to the committee on plans and the nominating committee that the work of developing the educational interests at Loma Linda must be in the hands of men in full sympathy with steps that should be taken. Earnest Labors in Meeting a Critical Situation 6BIO 280 2 Ellen White's address to the session on Thursday morning was an appeal for humility of heart. She used as her opening text, "What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8). 6BIO 280 3 She began her remarks with these words: In these perilous times, when the forces of evil are marshaling their hosts to thwart, if possible, the efforts of God's servants in the earth, it is vitally necessary for every laborer to walk humbly with God. Daily he is to maintain a close connection with heavenly agencies. Light has been coming to me that unless the workers lean heavily on the divine Source of their strength, many will be overcome by the power of the enemy. Satanic agencies will surround the soul of him who cherishes a spirit of independence and self-exaltation, and will seek to destroy his influence for good.--Pacific Union Recorder, April 14, 1910. 6BIO 281 1 She spoke of Christ as our example in the humble position He took as He represented His Father here on earth. Then coming to the point she was evidently trying to make clear, she stated with conviction: 6BIO 281 2 God's servants should be very careful that their influence is sacredly kept on the side of truth and righteousness.... God expects right-doing and humility of heart from everyone who claims to be a follower of the meek and lowly Jesus. 6BIO 281 3 Those who are standing in responsible positions should understand clearly that they are not rulers over their fellow workers. Men in responsibility should be Christlike in deportment. They need to be leaders in every reformatory movement for the purification of the church. They are to reveal that angels of God are constantly round about them, and that they are laboring under the influence of the Holy Spirit. Carefully are they to avoid everything that savors of a spirit of selfishness and self-esteem, for in meekness and humility of heart they are to be ensamples to the flock.-- Ibid. 6BIO 281 4 "I desire that everyone who stands in an important position," she continued, "shall learn of the great Teacher, who is our leader," and she admonished that leaders "are to avoid ruling arbitrarily." She expressed thankfulness "that such manifestations of arbitrary dealings one with another as have been seen in years past are not seen so often now." She added: 6BIO 281 5 Those who are placed in positions of responsibility are to feel that unless God shall help them, it will be impossible for them to carry the responsibilities placed upon them. It is so easy for man to become exalted; but God will guide the meek in judgment. He will cooperate with those who remain lowly of heart, and sit at the feet of Jesus. 6BIO 281 6 Brethren and sisters, will we covenant with God at this meeting that we will not seek for the highest place, and make that the burden of our thoughts? ... Yea, all of you be subject one to another, and be clothed with humility.-- Ibid. 6BIO 282 1 On Thursday afternoon two members of the nominating committee interviewed Ellen White regarding the names that should be brought forward as the future officers of the Pacific Union Conference. She advised "a change in the presidency" (WCW to AGD, January 28, 1910). When this was reported to the delegates at the afternoon business session, it "created quite a sensation" (Ibid.). 6BIO 282 2 That afternoon Ellen White wrote a six-page letter to the president that opened with these words: 6BIO 282 3 I am instructed by the Lord to say to our brethren and to you, that it is not the will and mind of the Spirit of God that your brethren should place you in positions of large responsibility while you determinedly maintain your own ideas, for these ideas are not all correct, and the Lord will hold our people responsible for pursuing a wrong course. It would also be doing an injury to yourself, to sustain and uphold you in wrong decisions that have been made. 6BIO 282 4 I am instructed by the Lord to advise our brethren to choose some other man to stand in your place as president of the Pacific Union Conference. This would make it less difficult than otherwise for you to put away some traits of character that are not Christlike. 6BIO 282 5 In your present state of mind, it would not be a blessing for you to have to remain in positions of large responsibility, as this heavy burden would place you in situations where you would be strongly tempted to have your own way, and would make it increasingly difficult for you to overcome objectionable traits of character.--Letter 18, 1910. 6BIO 282 6 She added, "I feel sorry to say to you, my brother, that you have grieved the Spirit of God, and we cannot at present feel clear to ask you to continue in the position you have filled in the union conference." "In some respects, you have not been a wise counselor and leader" she said. In her counsel she pointed out that "the Lord has helped you many, many times in the past. He has richly blessed you in your labors," and she assured him that Jesus stood ready to help him overcome "objectionable traits" and to fit him "for continued usefulness in His cause." 6BIO 282 7 She then spoke of the church's institutions as agencies of divine appointment, and stated that at times we should come into possession of favorable properties even though all the money for their purchase was not in hand. At such times, she said, "we are to learn to walk by faith when necessary." 6BIO 283 1 She closed her sympathetic but firm letter by reference to the main issue--Loma Linda: 6BIO 283 2 It is the favorable situation of the property that makes Loma Linda an ideal place for the recovery of the sick, and for the warning of many who might otherwise never hear the truth for this time. It is God's plan that Loma Linda shall be not only a sanitarium, but a special center for the training of gospel medical missionary evangelists.-- Ibid. 6BIO 283 3 The president received this testimony Thursday evening. Ellen White was to take the devotional hour again on Friday morning. She chose to read to the congregation this letter that she had written the day before to the president, whose term would close with the session. This she followed with remarks that filled eight manuscript pages. She told of how since coming to the union session she had "been writing out the things that" she was "required to write," for, she explained, "the end desired could not be accomplished unless matters were brought before" the conference "plainly and decidedly." She told of the distress of soul this had caused her, but she said, "When messages come to me for the people of God, I must not conceal them, but must write them out, and speak of them."--Manuscript 25, 1910. [Note: see Appendix A for a letter from the president of the general conference to the union president reproved by Ellen White's Testimony.] An Encounter with Evil Angels 6BIO 283 4 She spoke of her burden for the cities and her burden for Loma Linda and then recounted a very unusual experience through which she had passed. This is the story as she told it to the congregation that Friday morning, January 28: 6BIO 283 5 One day [Wednesday, January 26], after appearing before the conference to read some matter to you, the burden that was upon my soul continued to press upon me after I returned to my room. I was in distress of mind. That night I could not seem to lose myself in sleep. It seemed as if evil angels were right in the room where I was. And while I was suffering in mind, it seemed as if I was suffering great bodily pain. My right arm, which through the years has nearly always been preserved from disease and suffering, seemed powerless. I could not lift it. Then I had a most severe, excruciating pain in the ear; then the most terrible suffering in the jaw. It seemed as if I must scream. But I kept saying, "Lord, You know all about it." 6BIO 284 1 I was in perfect agony. It seemed that my brain and every part of my body was suffering. At times I would rise up, and think, "I will not lie here another moment." Then I would think, "You will only arouse those who are in the house, and they cannot do anything for you." And so I kept looking to the Lord, and saying, "Lord, You know all about this pain." The suffering continued, at times in the jaw, then in the brain, and then in other members of the body, until nearly daylight. Just before the break of day I fell asleep for about an hour. 6BIO 284 2 My arm is all right this morning. Legions of evil angels were in that room, and if I had not clung by faith to the Lord, I do not know what might have become of me. I would not call anyone. I said, "This must be between me and these evil spirits." 6BIO 284 3 I would find myself at times rising up in bed, crying to the Lord to give me relief. But no genuine relief came to me. A sense of relief from the presence of those evil angels came to me, but no relief from pain and suffering came to me, until I stood here upon this platform with a manuscript in my hand, and began to read what I had to read to you. As soon as I stood up here with that manuscript in my hand, every pain left me. My right side was just as strong as it had been before. 6BIO 284 4 I shall never be able to give you a description of the satanic forces that were at work in that room. I shall never be able to tell it in a way that will enable you to comprehend it.-- Ibid. 6BIO 284 5 Then turning to the matter that was on her heart--concerning the incumbent union conference president--she said in pleading terms: 6BIO 284 6 Brethren, God is in earnest with us. He does not desire Brother ----- to take a position that will lead both him and many others to make wrong decisions. Some may think it cruel to speak thus plainly; but it would be very cruel to allow our brother to cherish his natural tendency to think that when he takes a position, he has to hold to this position without changing his view. 6BIO 285 1 Over and over again, in the night season, One with arms outstretched has instructed me, "Tell My people to come into line. Tell My people to unite with Jesus Christ in doing a work that they have not yet done. God desires His people to take steps forward and upward.-- Ibid. 6BIO 285 2 In the light of these most earnest words a deep solemnity came over the delegates. Turning to the work before them in the few closing hours of the conference, a new nominating committee was appointed, for the original committee had lapsed. Plans Develop for a Medical School 6BIO 285 3 In the meantime the plans committee, which had initiated the letter of inquiry to Ellen White and now had her response in their hands, addressed itself to preparing a set of resolutions to bring to the session based on that correspondence. Their report was ready Friday afternoon for consideration by the delegates. Its opening paragraphs read: 6BIO 285 4 We recommend, (1) That, in harmony with the above instruction, we favor the establishment and maintenance of a medical school at Loma Linda, Calif. 6BIO 285 5 (2) In order that this medical school may meet the mind of the Lord in doing the work appointed for it by the Spirit of Prophecy, we invite the General Conference of Seventh-day Adventists, the Lake, Northern, Central, Southwestern, and North Pacific Union Conferences and the Southern California Conference, to unite with the Pacific Union Conference in establishing and suitably equipping and maintaining this school.--Pacific Union Recorder, February 3, 1910. 6BIO 285 6 Recommendation 3 had to do with the appointment of a board with wide representation. Provision 4 dealt with finance, providing that the school would be maintained by tuition and donations, and that deficits would be made up by the organizations named in provision 2. The next item called for requests to be shared equally, with each of the organizations to raise $1,000 in behalf of the equipment and maintenance of the school for the calendar year 1910. 6BIO 286 1 The last provision, 7, called for a committee of five to present the matter of establishing this medical school to the General Conference and the union conferences named (The Review and Herald, May 19, 1910). 6BIO 286 2 At this point it was decided to defer action on the recommendations of the plans committee until "a meeting to be held the evening after the Sabbath, January 29." Either on that Friday afternoon or two days later, on Sunday morning, the nominating committee brought in its report, presenting the name of Elder G. A. Irwin for president of the Pacific Union Conference. Irwin was a seasoned administrator; for four years he had been president of the General Conference [1897-1901], with subsequent experience as president of the Australasian Union Conference and then as General Conference vice-president. He was known to have unbounded confidence in the counsels of the messenger of the Lord. The vote for his election was unanimous. As treasurer and secretary, J. J. Ireland, a son-in-law of Elder J. N. Loughborough, would stand by his side. The Night of the Decision 6BIO 286 3 It was an eager but subdued group of workers and members that gathered that Saturday night in the Mountain View church. The outgoing president, who presided throughout the assembly, opened the meeting and then called Elder Irwin to the chair. Irwin reviewed the experience of the church in arranging in the 1890s for the education of physicians at the American Medical Missionary College in Chicago. He pointed out the church's responsibility in providing medical education for its youth under favorable spiritual conditions. Elder Burden followed with a review of the developments at Loma Linda. The letter to Sister White and her response were read. 6BIO 286 4 Burden was followed by Elder I. H. Evans. The latter, on his way from Washington to Mountain View, had spent a few hours in Chicago conferring with the officers of the American Medical Association. This is the body that is recognized in the United States as establishing standards to be followed in medical education and practice. When Evans had presented the proposals he had in mind, the medical men in Chicago had laughed at the proposition, declaring that it was useless for Seventh-day Adventists, with their limited finances, personnel, and facilities, to consider starting a medical school. "Why," they said, "the best you could do would be to start a 'C' grade school, and we are closing all 'C' grade schools." 6BIO 287 1 But Evans was a man of faith. He opened his remarks in the Mountain View Saturday-night meeting by saying: 6BIO 287 2 I am deeply interested in what has been read to us tonight from the Spirit of Prophecy. The question before the meeting is one of great importance, and needs most careful consideration from every standpoint. 6BIO 287 3 The establishment of a medical school has been under consideration for several years by some of our leading brethren. Not a few of our men have believed that we should have such a school. They have hesitated to establish a school, because of their lack of experience in operating such an enterprise, and because they did not know where to secure either the teachers or the money with which to carry forward the same. 6BIO 287 4 When the statement from Sister White is read, I am sure that the majority of our brethren will feel as we feel tonight--that the Lord has spoken, and we will obey. 6BIO 287 5 To some, this counsel from Sister White may come as a trial of their faith; to others, I am sure the words spoken will seem God-given and timely. Oftentimes, the light God has sent to His people has seemed to be foolishness to those who did not view things as Heaven views them. 6BIO 287 6 Now if we always were wise-hearted, and saw everything as the Lord would have us view it, there would be no need of further light through the Spirit of Prophecy; but we are mortal, and our vision is limited, and we often see things in a perverted light. Because of our lack of clear perception, the Lord in mercy speaks to His people through the Spirit of Prophecy. He has had to do this in the past, and we may well hope that He may long continue speaking to us concerning our duty and the needs of His cause. 6BIO 288 1 And he continued, saying in part: Since our brethren have been talking on this subject tonight, I have been thinking of the many times in the past when the Lord has spoken to this people, counseling them to do one thing or another, when many of the leading men at the time were not able to see any light in doing that which was suggested. 6BIO 288 2 He then reviewed some of God's guiding providences in establishing the church's publishing work and church school work. He dwelt at some length with the work in Australia as an object lesson, commenting: 6BIO 288 3 I cannot think of a single enterprise that has been started by the instruction of the Spirit of Prophecy, that has not worked out for the best good of the Lord's work. Many times we have been told to move forward, when the Red Sea seemed before us, and the mountains on either side; but every time we have accepted the instruction and stepped cheerfully forward, the Lord has made plain a pathway in which we could walk, and we have found not only prosperity to the cause of God, but we have found our own hearts nurtured in the Lord. 6BIO 288 4 Evans maintained that such experiences should strengthen faith, and he declared, "We have before us tonight a plain, straightforward statement from Sister White, in regard to the establishment of a medical school." He laid the matter out in straight terms: 6BIO 288 5 There is no guesswork about it; there is no equivocation; there is no false construction that need be put upon these words. The question is, Will we follow the counsel given? Do we intend to obey what the Lord has said to us in regard to the establishment and maintenance of a medical school? 6BIO 288 6 Most earnest attention was paid as this representative from the General Conference pressed the matter: 6BIO 288 7 Someone may say, "The time is most inopportune." But the question is, When the Lord reveals to us His desire that we shall establish a medical school, and do it soon, is the time inopportune for doing such a work? 6BIO 289 1 I can conjure up many reasons why at this time we are ill-prepared to establish and operate a medical school. It is not hard for any man to say that we have not the money at hand. Any man need not be very wise to say, "We do not know where we shall get medical men trained and qualified to take up this work." 6BIO 289 2 But the question is, Will we establish this medical school, when the Lord has indicated so plainly our duty? 6BIO 289 3 I believe, brethren, if we step forward in the fear of God, and make an effort to establish this school, the Lord will help us and make the way clear. 6BIO 289 4 Elder Evans then discussed at length a number of features of the work, but stressed the importance of safeguarding the church's youth from the subtle influences and erroneous teachings in the schools of the world. He observed: 6BIO 289 5 I believe we shall see light, more and more, as we advance by faith, in accordance with the words of counsel that have come to us through the servant of the Lord.--Pacific Union Recorder, February 3, 1910. 6BIO 289 6 W. C. White, in the last speech made, declared: Brethren and friends, I believe that the Lord God of Israel is leader of this people, and I believe that it is He who is leading us to undertake this tremendous enterprise--an enterprise which will mean more to us in the matter of expense and sacrifice than we may estimate today; an enterprise which will mean many times more to us in results--in the saving of souls and in the fitting up of efficient missionaries--than we can possibly calculate today. 6BIO 289 7 And while the world will continue to say to us, as it has said in the past, "Ye are not able to go up and possess this field of usefulness," I believe that our people will unite in saying, "We are well able to go up and possess it, and do this great work.-- Ibid. The Vote To Advance 6BIO 289 8 At this point the delegates were called upon to vote on the recommendations presented by the plans committee. This called for the establishment of a full-fledged medical school at Loma Linda. The vote was unanimous. 6BIO 290 1 Then the delegates proposed that the matter be submitted to the whole congregation for their action. Again the vote favoring the establishment of a medical school was unanimous. The die was cast. The church would have a medical school at Loma Linda. 6BIO 290 2 Ellen White continued to watch with deep interest the developments at Loma Linda, and her counsel was sought often and followed. Yet the high point of decision-making, predicated on the counsels given to the church through the messenger of the Lord, was reached at the meeting in Mountain View. The whole experience was a heavy strain on Ellen White; of it she declared, "That severe taxation at Mountain View was a terrible ordeal to me."--Letter 150, 1910. ------------------------Chapter 22--At 82--A Very Busy Year 6BIO 291 1 The year 1910 was a busy one for Ellen White. From the epochal union conference session in Mountain View, which closed on Sunday, January 30, she went immediately to Lodi to attend the annual session of the California Conference, which was to open on Tuesday morning. Just as the union session was a particularly important one, so was the meeting of the local conference. There was little question concerning the leadership of the field. Elder S.N. Haskell, although 76, was giving good steady guidance in conference affairs. In advance of the meeting he had expressed a desire to be relieved of responsibilities, but while Ellen White did not want to sway the election, she had indicated her approval of his continuing in office. She wrote: 6BIO 291 2 Regarding Elder Haskell's future work, I dare not take the responsibility of giving advice. With proper helpers, Elder Haskell and his wife, by the sustaining grace of God, may continue to do an important work in the position they have occupied. There is to be an increased force of working agencies in every part of the field. 6BIO 291 3 If Elder Haskell feels that he is willing again to carry responsibility, I would advise that a wise-hearted minister be chosen to share his responsibilities. The experience and the knowledge gained in their past service has given to Brother and Sister Haskell an understanding of the work that will be a help to their fellow laborers and to the conference.--Letter 8, 1910. 6BIO 291 4 There were 162 delegates at the conference, representing 5,039 members in eighty-three churches. The conference session opened Tuesday morning, February 1, and extended to Sunday, February 6. Ellen White spoke each day at eleven o'clock, closing her work with the sermon on Sabbath morning. A good spirit pervaded the conference (Pacific Union Recorder, February 17, 1910). Some things were done that were entirely different from what the president had expected. Three very important moves were made: 6BIO 292 1 1. The school in Lodi: The Western Normal Institute, which had been started independent of conference support, was heavily in debt and stood in dire need of strong leadership. Ellen White had observed this in an earlier visit to Lodi. In one of her addresses at the session she dealt somewhat with the school and its problems, including those in disciplinary lines. Careful groundwork had been done, and a proposal that the Lodi school become a "conference" school, with the church taking over the plant and a $27,000 debt, gained favorable support (Ibid.). 6BIO 292 2 2. Action was taken to make the new school at Angwin, so far operated by the California Conference, a union conference institution to be known as Pacific Union College. The property was turned over to the Pacific Union, and a board of managers was chosen (Ibid., February 24, 1910). 6BIO 292 3 3. It was decided to move the headquarters of the California Conference from Mountain View to Oakland, a move that became effective immediately (Ibid.). 6BIO 292 4 With the session over, it was back to Elmshaven, where she devoted her time and strength to book work. Some of the members of her staff were just beginning to consider the involvements in what some have termed a "revision" of The Great Controversy. At the time of the union session, C. H. Jones, manager of the Pacific Press, had discussed with W. C. White the need of a new printing of the book and the matter of the much-worn printing plates. First considerations were in upgrading illustrations, appendix notes, et cetera. But the involvements were to increase as the year wore on. A Visit To Pacific Union College 6BIO 292 5 On Tuesday, March 8, although not feeling well, Ellen White went to Pacific Union College to join a group of about twenty-five workers and members who had been invited to come to the school and become acquainted with developments there. The group had arrived the afternoon before and had looked over some of the more general features of the plant and listened to presentations made by the president, C. W. Irwin, and some of the teachers. They found that, in harmony with the counsel given through the Spirit of Prophecy down through the years, a strong industrial program was in operation, with students dividing their time between study and manual labor. Students were found with skills in engineering, blacksmithing, electrical work, the handling of horses, orchard care, the felling of heavy timber, poultry care, gardening, and cooking. 6BIO 293 1 Ellen White spoke encouraging words to the inspecting group. She was pleased with the accomplishments at the college (WCW to AGD, March 13, 1910). The Trip To Southern California 6BIO 293 2 Loma Linda was much on the minds of Ellen White and W. C. White at this time. The decisions reached at Mountain View on January 29, which called for Loma Linda to be developed into a full-fledged medical school, were far-reaching and called for concurrence of the General Conference Committee and the several union conferences that would be assisting in the project. It was recognized that there must be the work of "selling" the plan to the organizations involved. To do this, a committee was named in the last clause of the action taken at Mountain View. It read: 6BIO 293 3 That a committee consisting of the incoming president of the Pacific Union Conference, the president of the Southern California Conference, W. C. White, J. A. Burden, and I. H. Evans, be asked to present this entire question to the General Conference and the union conferences referred to, and to lead out in the establishment of this medical school.--The Review and Herald, May 19, 1910. 6BIO 293 4 It was a large assignment for the committee of five, one that would take W. C. White into the field much of the time in 1910 and particularly before a meeting at Loma Linda, opening May 6, to chart the course of the school. It was this meeting Ellen White had her eyes upon as the next crucial step in getting the medical school under way. 6BIO 294 1 By this time she was laying aside heavy correspondence and devoting her time and strength to book work, and, except for nearby churches, speaking on important occasions only. While there are 222 letters from her pen on file for the year 1905, the file for 1910 contains only ninety-seven. 6BIO 294 2 On Wednesday afternoon, March 23, she was on her way to Los Angeles, accompanied by Sara McEnterfer and Helen Graham. Thursday morning she counseled with the officers of the Southern California Conference in Los Angeles. In the afternoon, the president, Elder E. E. Andross, and John Wessels, business manager of the Glendale Sanitarium, drove her to the institution (WCW to May White, March 27, 1910). W. C. White joined her for the weekend. Sabbath she met with the members of the Carr Street church and spoke to an overflow crowd. Her topic was "The Vine and the Branches." Writing of this meeting, she said: 6BIO 294 3 The house was crowded to its utmost capacity. I wish a picture could have been drawn of the crowd. The crowded congregation was the most agreeable sight I have ever looked upon, and everything was in order. 6BIO 294 4 Every receptacle for flowers was removed. Every seat that could be crowded in was occupied. There was not one crying voice of a child, and the pleasant, happy faces were a sight that brought joy to my heart and did my soul good. The sisters, as far as I could see, removed their hats, and what a pleasure it was to view their countenances. I had good freedom in speaking.--Letter 36, 1910. 6BIO 294 5 She was to go back to Glendale to speak to the workers there the following morning. She wrote about leaving the Carr Street church: 6BIO 294 6 When we were seated in the automobile, ready to return to Glendale, not a few colored sisters pressed about the conveyance to see and speak with me. They expressed their appreciation of the discourse. Cheerfulness and happiness was expressed in their countenances, and it was a scene of cheerful parting. I shall long remember that interesting meeting, and the stillness and peacefulness expressed in the countenances of both white and colored people.-- Ibid. 6BIO 295 1 On Monday, March 28, Ellen White went to Loma Linda. The same day W. C. White took the train east to attend the Spring Meeting of the General Conference Committee to be held early in April, at Washington, D.C. At this meeting the Loma Linda medical school would be considered, and he had to be there. He would not be with his mother again until just before the crucial May 6 meeting. 6BIO 295 2 When Ellen White reached Loma Linda, she found work going forward on a church building--a "meetinghouse," as she would call it. She spent the week resting, for still she was not feeling well. On two occasions she went out for a drive with the carriage pulled by an "old steady horse" owned by the Sanitarium. One drive took her "up the hill where there is so much to please our senses in the beautiful variety of flowers and trees of rare selection and beauty." She exclaimed, "It is simply indescribable."--Letter 150, 1910. 6BIO 295 3 As her age advanced, the speaking and travel drew more heavily on her physical resources. During this week of resting at Loma Linda she wrote of the "severe taxation at Mountain View" as "a terrible ordeal" to her, and also of speaking in Lodi in a room improperly ventilated. "All these things combined to cause me much suffering," she wrote, but declared, "Still I shall not excuse myself from the future meeting in Loma Linda." She went on to explain: "I feel no particular anxiety in regard to my future life. Let my life be hid with Christ in God, and it is then well with my soul."-- Ibid. 6BIO 295 4 On Sabbath, April 2, she spoke to a large congregation assembled on the lawn of the institution, under the pepper trees. With her strength returning, it seemed that plans for her to visit other points in southern California before the important Loma Linda meeting could be carried out. The school at San Fernando was the first, where she spoke twice over the weekend. Late the next week she spoke in San Diego, on Sabbath morning, April 16. She was glad for another visit to Paradise Valley Sanitarium, in which she had a great interest, but she did not stay long. Monday the eighteenth found her back in Loma Linda, and she was glad to see that the meetinghouse was near completion. The workmen were pressing hard to have it ready for the meeting that would open on Friday, May 6 (Ibid.). The Los Angeles Meeting In Simpson Auditorium 6BIO 296 1 Elder Andross, president of the Southern California Conference, had pressed Ellen White to speak a second time in Los Angeles, on this occasion in a public hall to the people who could not possibly crowd into a small meetinghouse--people who would count it a privilege to hear her. "I was then suffering--sick upon my bed in Loma Linda," she wrote to W. C., "but I consented."--Letter 151, 1910. She then told of how the Lord had healed her to fill the appointment. Commenting further on such situations, she said: 6BIO 296 2 I have my sick and suffering times, but whenever a call is made I get right up. I saw the Lord knows; He will strengthen me for the work. I am not feeling well, but when any calls come like this one, I shall be on my feet ready to speak.-- Ibid. 6BIO 296 3 So, regardless of her feelings, in response to the urgent invitation she planned to fill the appointment. But as the week wore on and the time to go to Los Angeles neared, she felt it would be presumptuous to leave Loma Linda. Communication with the conference president led her to send word that if it was at all reasonable, she would come. Friday morning, April 22, she went to Los Angeles, stayed at Glendale Sanitarium Friday night, and was driven to the hall on Sabbath morning. When she arrived, the hall was filled, and 200 people stood outside. "I could not tell what to do," she wrote later.-- Ibid. It was proposed that a few blocks away was a larger hall--the Simpson Auditorium. Hasty arrangements were made for its use, and the crowd flocked to the new location. The large number of people standing on the street at the first hall, and then 1,500 people walking the few blocks to the larger hall, must have made quite an impression on the people of Los Angeles. Soon the main floor and gallery were filled. 6BIO 296 4 "The Lord gave me voice and clearness of mind," wrote Ellen White of the experience, "as I spoke from the fourth chapter of Deuteronomy with portions from the fifth, sixth, and seventh chapters." For more than an hour she addressed the attentive audience. "The Lord gave me the freedom of His Holy Spirit, and many in the audience were deeply affected," she reported.--Letter 146, 1910. 6BIO 296 5 She commented concerning the actions of the conference president, "Elder Andross has done his part nobly." She also thought of the man who with his automobile had taken her from one place to another. "I will send you a book," she promised as they parted, "for you have waited upon us right attentively." "Oh," said he, "if you only knew what this occasion has been to me! It is the greatest blessing of my life."--Letter 151, 1910. Time For The Loma Linda Meeting Nears 6BIO 297 1 The time of the important meeting at Loma Linda was nearing, and Ellen White felt she should preserve her strength that she might work efficiently then (Letter 38, 1910). On Tuesday night, April 26, she received a vision concerning which she wrote to Clarence Crisler at Elmshaven. She urged him to come to Loma Linda for the meeting: 6BIO 297 2 The Lord is opening matters to me. All who are connected with our schools as teachers are to understand what it means to learn from the highest Source the requirements of God and then carry them out in sanctified, refined characters. We are not to follow the sentiments of the world and call this the higher education. God has been educating His people in the higher principles of education. Our principles are to be kept high and ennobling, sanctifying the receiver. The science of higher education means the grand work of sanctification.--Letter 159, 1910. 6BIO 297 3 The vision seemed timely. In a few days church leaders would be charting the course of the medical school that had been voted for the training of Adventist youth as physicians. 6BIO 297 4 The morning after the vision, she wrote to Elder Burden, in Loma Linda carrying the responsibility of the work: 6BIO 297 5 During the night of April 26, many things were opened before me. I was shown that now in a special sense we as a people are to be guided by divine instruction. Those fitting themselves for medical missionary work should fear to place themselves under the direction of worldly doctors, to imbibe their sentiments and peculiar prejudices, and to learn to express their ideas and views. They are not to depend for their influence upon worldly teachers. They should be "looking to Jesus, the author and finisher of our faith." 6BIO 298 1 The Lord has instructed us that in our institutions of education, we should ever be striving for the perfection of character to be found in the life of Christ, and in His instruction to His disciples. Having received our commission from the highest authority, we are to educate, educate, educate in the simplicity of Christ. Our aim must be to reach the highest standard in every feature of our work.--Letter 61, 1910 (published in Medical Evangelist, Second Quarter, 1910). 6BIO 298 2 The six-page communication stressed high standards, an independence from men of the world and "the spirit of the world." To physicians and teachers was to come "a new understanding of the principles that must govern the medical work. An education is to be given that is altogether in harmony with the teachings of the Word of God." 6BIO 298 3 The instruction was balanced and cautious. Near its close she wrote: 6BIO 298 4 A time will come when medical missionaries of other denominations will become jealous and envious of the influence exerted by Seventh-day Adventists who are working in these lines. They will feel that influence is being secured by our workers which they ought to have. 6BIO 298 5 We should have, in various places, men of extraordinary ability, who have obtained their diplomas in medical schools of the best reputation, who can stand before the world as fully qualified and legally recognized physicians. Let God-fearing men be wisely chosen to go through the training essential in order to obtain such qualifications. They should be prudent men who will remain true to the principles of the message. 6BIO 298 6 These should obtain the qualifications and the authority to conduct an educational work for our young men and our young women who desire to be trained for medical missionary work. 6BIO 298 7 The communication closed with this counsel: Now while the world is favorable toward the teaching of the health reform principles, moves should be made to secure for our own physicians the privilege of imparting medical instruction to our young people who would otherwise be led to attend the worldly medical colleges. The time will come when it will be more difficult than it now is to arrange for the training of our young people in medical missionary lines.-- Ibid. 6BIO 299 1 This message was delivered just ten days before the leading men of the church would meet to outline the course that should be followed in the developments at Loma Linda. 6BIO 299 2 In the meantime, the Spring Meeting of the General Conference Committee convened, and the far-reaching action of approval was taken on April 13. The minutes of that meeting read: 6BIO 299 3 G. A. Irwin presented the instruction from Sister White regarding the establishment of a medical college at that place [Loma Linda], and the action of the Pacific Union Conference.... 6BIO 299 4 G. A. Irwin moved that we accept the action and invitation of the Pacific Union regarding the Loma Linda Medical College, and that we appoint two members of the board of the proposed institution. 6BIO 299 5 W. C. White also spoke of the favorable conditions at Loma Linda for such a school.--General Conference Committee Minutes, April 13, 1910 (see also DF 5, Medical Practice and the Educational Program at Loma Linda, p. 93). 6BIO 299 6 The whole matter was carefully considered, and before the day closed the approving action was taken: 6BIO 299 7 Resolved, That the General Conference unite with the Pacific Union Conference in establishing a medical school at Loma Linda, California. 6BIO 299 8 There was a financial provision for the new school in the amount of $1,000, and three men from the General Conference were appointed to serve as members of the board of control. 6BIO 299 9 As the matter was presented to the respective unions in North America, either constituencies or administrative committees gave their approval, and each appointed a member to the board of control. The May 6 Meeting At Loma Linda 6BIO 300 1 On Friday, May 6, 1910, the men from the various fields appointed to the task of opening a medical school at Loma Linda met there in the newly finished meetinghouse. The first item of business was to review the history of the work and the development of the medical school idea. This was done so "that the brethren from the East might have an intelligent understanding of the present status of the movement, and thus be prepared to consider the question from the standpoint of the light that had been received, which caused the brethren connected with the work at Loma Linda to pursue the course which they had" (G. A. Irwin, in Pacific Union Recorder, June 9, 1910). In reporting the meeting in the Review and Herald, Elder Irwin wrote: 6BIO 300 2 The latest [Ellen G. White] communications in regard to this enterprise were so clear and explicit that all doubt as to their intent was removed from the minds of the members of the council; and hence, from the very beginning, the meeting was characterized by a spirit of earnestness and determination.--June 9, 1910. 6BIO 300 3 Ellen White spoke only once during the council, and that was near the close. She was on the grounds, and her advice was sought from time to time. In the main, however, matters had been laid out so clearly that steps were taken on the basis of her accumulated statements, which were studied and restudied. Early in the meeting consideration was given to the organizational structure. Should the Sanitarium and the medical school be represented by separate corporations or only one? Here again, counsel already had been given. Irwin reports that concerning the corporation, "The testimonies clearly implied [they] should be one."-- Ibid. A resolution was passed "to consolidate the Sanitarium corporation and the college corporation into one, to be known as the College of Medical Evangelists" (Ibid.). 6BIO 300 4 Here, too, in the matter of the selection of a name, Ellen White had had some insight. Some months before this meeting, while visiting Loma Linda, she had been pondering the matter of a name. It was not uncommon for her to wrestle with words, attempting to find a way to put them together effectively. One morning as she came to breakfast at Loma Linda, she declared triumphantly, "I've got it! I've got it! Medical Missionary Evangelists." This phrase of her coining, which she felt embodied the true objective of the institution, contributed to the choice of a name for the school, "The College of Medical Evangelists."--As told to the author by W. C. White. 6BIO 301 1 Through the week of the spring meeting at Loma Linda steps were taken carefully and firmly, and the medical school--that is, plans for it--became a reality. On Wednesday, the day before the council closed, Ellen White addressed the group. Following her address, accompanied by Sara McEnterfer and Helen Graham, she left for St. Helena and home. She was much worn, the weather was very hot, and she laid aside her burdens for the remainder of the month. During this time she enjoyed a visit from her friend Mrs. Nellie Druillard. ------------------------Chapter 23--The 1911 Edition of The Great Controversy 6BIO 302 1 A matter of importance to Ellen White and her staff reached back to early January, 1910. This was the development of a new edition of her book The Great Controversy. From the early summer of 1888, when the enlarged book with 678 pages of text was introduced, printing after printing had come from the presses of Pacific Press in the West and the Review and Herald in the East, and then in time from the presses of Southern Publishing Association in Nashville, Tennessee. The book, issued by the thousands, served the growing church and was a standby work, one sold widely by literature evangelists. Through the early years of the new century the printing plates gave increasing evidence of wear. In 1907, repairs were made to the most badly worn plates, some improvements in illustrations were made, a subject index was added, and the book was dressed up generally. 6BIO 302 2 As C. H. Jones, manager of Pacific Press in early January, 1910, was preparing for the annual constituency meeting to be held later in the month, he took stock of the accomplishments in 1909, the work in hand, and some things to which attention needed to be given in 1910. On January 5 he wrote to his close friend and long associate in the work of the church, W. C. White, listing things he felt needed consideration. Among these, under the heading "Great Controversy, English," he wrote: 6BIO 302 3 It will be necessary to print another edition of this book on or before July, 1910. You are aware that the plates are worn out. New plates ought to be made before printing another edition. 6BIO 303 1 Plans were set in motion for a discussion of The Great Controversy matter when W. C. White would be in Mountain View attending the constituency meeting later in the month. But even before this meeting was held, word came from the Review and Herald that they, too, needed new plates for the book (C. H. Jones to WCW, January 12, 1910). Ellen White owned the printing plates for her books; whatever would be done with The Great Controversy would be done under her direction and at her expense. In these matters, W. C. White served as her business agent. 6BIO 303 2 The procedures seemed routine and uncomplicated. Not waiting till he would be in Mountain View later in the month, White wrote to Jones on January 14 of what he thought would be a workable plan for the resetting of "Great Controversy, English": 6BIO 303 3 Arrange for the Southern Publishing Association to keep and continue to use the set of plates which they have and on which they have done considerable repairing. 6BIO 303 4 Inform Curtiss [in Washington] that we will reset the book immediately, and send the Review and Herald a set of plates, and advise him if they run short of books to buy a few in sheets from the Southern Publishing Association. 6BIO 303 5 Instruct Mary Steward to read carefully one of the last editions of the book and to mark anything that needs consideration in resetting. 6BIO 303 6 Then instruct Pacific Press to reset at its earliest convenience, finishing up two sets of electrotype plates, one for Review and Herald and one for Pacific Press. 6BIO 303 7 Hold the [linotype] slugs till we learn what can be done about providing a set of plates for the London office and a set of plates for the Southern Publishing Association. It seems to me that we ought to go forward with the work, but we do not wish to make unnecessary expense in finishing up sets of plates before they are needed. 6BIO 303 8 From this it is clear that the work that eventually was done in what has come to be known as the 1911 "revision"--a term too strong for what actually took place--was not contemplated in the initial plans. In other words, no need was seen for changes in the book at the time that plans were initiated for resetting the type, nor were any alterations in the E. G. White text contemplated, beyond technical corrections as might be suggested by Miss Mary Steward, a proofreader of long experience and now a member of Ellen White's staff. Work on the book was undertaken in a routine fashion and according to plan. Miss Steward reviewed the book, checking spelling, capitalization, punctuation, et cetera. She finished her work on this in late February. By mid-March, Pacific Press had copy for resetting the first five chapters and a portion of the sixth. On March 22, Jones reported to White: 6BIO 304 1 We have received corrected copy for about 100 pages of Great Controversy, and have already begun typesetting. We found the ten-point linotype matrices which we have been using on the Signs were so badly worn that they would hardly do for book work, so we sent for a new set of matrices, and they arrived last night.... This will give us a good, clear-cut face. We want this new edition to be just as near correct and just as good as possible. 6BIO 304 2 Miss Steward is here, and I understand that she is to take the responsibility of reading the final page proofs, but she wants our proofreaders to read galley proofs, etc. 6BIO 304 3 Jones, in his letter, discussed the number of sets of printing plates that would be wanted and expressed the hope he could have a visit with W. C. White before White had to leave to attend the Spring Meeting of the General Conference Committee in Washington, D.C. 6BIO 304 4 It is evident that all concerned expected that the work called for would be pushed through in a matter of weeks. 6BIO 304 5 In the meantime, as a corollary to the resetting of the type for The Great Controversy, thoughts began to develop both in the minds of Ellen White and the members of her staff regarding certain features of the new reset book. These related not only to the physical features of the book--type face, illustrations, et cetera--but also to the text itself. Ellen White wrote of this to F. M. Wilcox, chairman of the Review and Herald board: 6BIO 304 6 When I learned that Great Controversy must be reset, I determined that we would have everything closely examined, to see if the truths it contained were stated in the very best manner, to convince those not of our faith that the Lord had guided and sustained me in the writing of its pages.--Letter 56, 1911. 6BIO 305 1 These and other considerations led W. C. White to reach out for helpful suggestions. He reported: 6BIO 305 2 We took counsel with the men of the Publishing Department, with State canvassing agents, and with members of the publishing committees, not only in Washington, but in California, and I asked them to kindly call our attention to any passages that needed to be considered in connection with the resetting of the book.--WCW to "Our General Missionary Agents," July 24, 1911 (see also Selected Messages 3:439, 440). 6BIO 305 3 As suggestions began to come in, he called a halt in typesetting and the making of printing plates. At this point 120 pages had been sent to the type foundry for platemaking, and the type was set for 100 more pages. Considerations Initiated by Plans for a New Edition 6BIO 305 4 The Great Controversy was Ellen White's most important book. She regarded it as a volume designed to win readers to an understanding and acceptance of the light of present truth. 6BIO 305 5 This lifted the matter of a new edition somewhat above the mechanical production of a volume for literature evangelists to introduce to the people of the world, to the excellence of the text itself, depicting the great controversy story in an accurate and winning way. 6BIO 305 6 So, relatively early in 1910, there loomed before Ellen White, her staff, and the publishers a perfecting of the text to reflect a precision of expression, and the employment of words acceptable to both Catholic and Protestant readers. The steps to accomplish this were grasped somewhat progressively. While Ellen White, with a full sense of this implication, carried the responsibility for many changes in the text, she delegated the details of the work to several members of her experienced and trusted office staff. But she held herself as the ultimate judge, and she would from time to time consider specific points and finally review the text of the manuscript. 6BIO 305 7 It should be stated here that neither Ellen White nor her staff considered what was done as an actual "revision," and all studiously avoided the use of the term, for it was entirely too broad in its connotation. 6BIO 306 1 Here were the involvements that developed as the work was entered upon: 6BIO 306 2 1. First and foremost, giving the full reference in connection with each quotation drawn from histories, commentaries, and other theological works. While these stood in quotation marks, only a very few carried source references. Each item was to be verified to ensure its accuracy, and reference to the original source was to be given. This was a point that had been raised in preceding years from time to time, especially by those engaged in book distribution. 6BIO 306 3 2. Rewording time references, such as "forty years ago," "a century ago," et cetera--putting the book in a position of correctness regardless of when it would be read. 6BIO 306 4 3. In a few instances, selecting words more precise in their meaning than those first employed by the author, to set forth facts and truths more correctly and accurately. 6BIO 306 5 4. Having the Catholic reader in mind, to employ words that in expressing truth would do so kindly and win rather than repel. 6BIO 306 6 5. Presenting, in cases where facts might be challenged (especially in reviewing the history of the conflict in Reformation days), only that which could be supported by available reference works of ready access. 6BIO 306 7 6. Including appendix notes, supportive of the text of the book. 6BIO 306 8 It was agreed that upon early that the new book should be held as nearly as possible, page for page, to the 1888 printing so widely circulated. At the outset, work on the illustrations for the new book had been undertaken. This was a point of importance in a volume to be sold by colporteurs. 6BIO 306 9 The typesetting that had begun was now being held in abeyance. W. C. White at first thought that the delay would be not much more than a week or two, allowing, as he said in his letter to Jones on May 17, 1910, for "careful study of suggestions ... recently received from brethren connected with the Review and Herald." White continued: 6BIO 306 10 You may be sure we will do all we can to minimize the changes, not only in the pages molded and in the pages set, but in the whole book. We feel, however, that now is the time to give faithful consideration to the suggestions that have been made to us. 6BIO 307 1 Miss Steward, on completing her work of correcting spelling, capitalization, punctuation, et cetera, joined Clarence Crisler in checking historical and other quotations employed in the book. With other tasks pressing on Miss Steward, Dores Robinson was soon also drawn in to work at Crisler's side. The publisher and artists were at work on some new full-page illustrations, perfecting others, and making new engravings. 6BIO 307 2 Other suggestions from publishing men and publication committees were now coming in. These fell within the guidelines noted above. W. C. White, while attending the Spring Meeting of the General Conference Committee in Washington, D.C., in mid-April, 1910, had conferred with W. W. Prescott, editor of The Protestant Magazine, published by the Review and Herald, urging him to respond to the invitation to send in suggestions aimed at meeting Ellen White's expressed determination to have the book as perfect as possible. Considering his responsibilities, it was appropriate that word from him should be sought. On April 26, 1910, Prescott rendered his report in a thirty-nine-page double-spaced letter to W. C. White. His suggestions ranged all the way from a date given and a precision in wording and the correcting of minor historical inaccuracies to the proposal of changes that would reflect his privately held views on some points, such as the dating of the 1260 years of prophecy. 6BIO 307 3 Each item sent in was reviewed on May 23 by a group consisting of W. C. White, C. C. Crisler, D. E. Robinson, A. G. Daniells, and Professor Homer Salisbury, a trusted scholar and president of Washington Missionary College who was traveling with Daniells. Most of the suggestions were obviously reasonable, and, in principle, approved. Others were rejected as being inappropriate or out of harmony with positions held by Ellen White. Each item, both in the initial review and in further careful probing, was given careful study. Of the Prescott suggestions, the larger number might be considered helpful but of minor significance. Some, if adopted, would have changed the teachings of the book. All such were rejected. His suggestions included some mentioned by others. In all, about one half of his suggestions were accepted, and about one half rejected. [DF 83D carries detailed documentation on the Prescott Suggestions.] 6BIO 308 1 The respective identities of the individuals who submitted suggestions in response to Ellen White's request were soon lost sight of as the contribution of committees and individuals were blended into one overall group of points calling for study, first by the staff and eventually by Ellen White herself. Prescott's name finds no place in the records, except his letter to W. C. White. Finding Sources for the Quotations 6BIO 308 2 The most demanding of the tasks connected with readying the book for resetting was the tracking down of all the quotations employed in the book--417 in all, drawn from seventy-five authors, ten periodicals, and three encyclopedias. It was while Ellen White was in Europe and had access to the library left by J. N. Andrews at the denomination's publishing house in Basel, Switzerland, that the manuscript for the 1888 edition was largely prepared. At Elmshaven, Clarence Crisler was now in charge of seeking out the sources and verifying the quotations. 6BIO 308 3 Crisler was soon off to the libraries of the University of California in Berkeley, the State library at Sacramento, another in San Francisco, and to the Stanford University library at Palo Alto. His investigations met with reasonably moderate success, but it was soon seen that they must reach out much farther. To accomplish this, ministers of experience and educators living near other important libraries in Chicago, New York, and Washington were drawn into the search, with requests to help in finding specific items. Then the search led to libraries in Europe--Great Britain, France, and Germany. 6BIO 308 4 What was at first thought of as being accomplished in two or three weeks stretched into four months. Crisler did not leave California; from the Elmshaven office he directed research, sometimes far afield but yielding significant and satisfying results. By mid-October they had located almost all the quotations. 6BIO 308 5 Ultimately it was seen that substitute quotations approved by Ellen White could be used for most of the few that seemed impossible to locate. A minimum of quoted materials was left in quotation marks but without references. 6BIO 308 6 One area that seemed the most difficult to handle was in finding the original source of several of the quotations used in connection with the chapter on "The Bible and the French Revolution." The search led to Elder Uriah Smith's Thoughts on Daniel and the Revelation, and it soon was discovered that Ellen White had depended on sources Smith employed. Most were traced to their original location, but in the case of a few, Crisler and his associates failed at first to track them down. 6BIO 309 1 Meanwhile, the work proceeded at Elmshaven and at Pacific Press. The longer the delay, the more opportunity there seemed to be for imaginings and rumors in the field. In a letter to A. G. Daniells written on June 20, 1910, W. C. White reported: 6BIO 309 2 Shortly after we sent word to the Pacific Press to delay electrotyping making the printing plates, one of the workers in the type foundry visited the school [Pacific Union College], and soon questions and reports were as plentiful on the hillside and in the valley as quails in August. 6BIO 309 3 He commented: Questions and suppositions and remarks come to Mother from all quarters, and she will continue to be perplexed by them until the work is done. 6BIO 309 4 This letter to the president of the General Conference was actually a progress report. Continued White: 6BIO 309 5 During the last two weeks, we have been busily engaged in studying those matters which demanded consideration in connection with the bringing out of the new edition of Great Controversy. When I presented to Mother questions as to what we should do regarding the quotations from historians and the references to these historians, she was prompt and clear in her opinion that we ought to give proper credit wherever we can. This has called for a good deal of searching of histories. 6BIO 309 6 Brethren Crisler and Robinson have taken much pains to look up the very best English authorities for the bulls and decrees and letters quoted and referred to, and they have been successful beyond my fondest hopes. 6BIO 309 7 And then White wrote of the involvements in the preparation of this new edition of the book: 6BIO 310 1 Further than this there will be very few changes made. In a few places where ambiguous or misleading terms have been used, Mother has authorized a changed reading, but she protests against any change in the argument or subject matter of the book, and indeed, we find, as we study into the matter, a clear and satisfactory defense for those passages to which our critics might take exception. 6BIO 310 2 There are few historical matters which we are still searching for. The most perplexing one is that regarding the three and a half days when the dead bodies of the two witnesses lay unburied, as referred to in Revelation 11:9-11. 6BIO 310 3 White then alluded to the question of the influence of General Conference leaders on the project. He wrote: 6BIO 310 4 A number of questions have arisen over here as to what we are doing and why. Some have asked if you and Brother Prescott have been criticizing Great Controversy, and have asked to have it changed so that it will agree with the new light on the "daily." 6BIO 310 5 Our answer is, No; that you have neither of you expressed any wish of this sort; that the "daily" is not mentioned or referred to in Great Controversy, that it is wholly ignored in that book, as are many other points of prophetic interpretation which, as published in Elder Smith's Daniel and Revelation, are being criticized.... 6BIO 310 6 I have maintained that as far as I can discern, you and Brother Salisbury and Elder Wilcox are in hearty sympathy with us and are doing what you can to help us to find clear and substantial evidence for the positions taken in Great Controversy. 6BIO 310 7 As he wrote of the work and reports that were being circulated, some of which came to the attention of Ellen White, he declared: 6BIO 310 8 I shall be wonderfully glad when we get a little further along with the work, so that we can show her [E. G. White] the proof pages of the new edition with a good, clear red mark in every place where the wording has been changed in harmony with her general instruction regarding historical quotations. 6BIO 310 9 Aside from this, where we are working under a general order, we shall show her every change of wording that is proposed, and if it does not meet her approval, it will not be followed.--DF 83b. E. G. White Settles the Question of the D'Aubigne Quotations 6BIO 311 1 Ten days after this report was made by W. C. White to A. G. Daniells, a question arose, sparked by the checking of all quoted materials in the book. It was found that the most frequently quoted historian was D'Aubigne, whose History of the Reformation, written in French, had been published in five translations in England and the United States. Three of the translations were represented in The Great Controversy, but it was discovered that only one had the wholehearted approval of the author. The question now was "Should all the matter quoted from this author be from just the one which had the author's approval?" To do so would call for a good many changes in The Great Controversy text, and in some cases, provide a less desirable wording. Work on the pages involved was held up until this matter could be settled by Ellen White herself. And this was delayed considerably because of some long absences of W. C. White from Elmshaven, a number of them in behalf of the new medical school. No attempt would be made in the matter until W. C. White could be home and present the question to his mother. Crisler, on July 22, wrote to him at Loma Linda: 6BIO 311 2 We are hoping that you will be sure to run up to St. Helena immediately after the close of the Loma Linda council, so that we may consider finally the D'Aubigne matters, et cetera. 6BIO 311 3 In the meantime, Ellen White, possibly with some intimation of the question that had to be settled, made a clear-cut statement to Mary Steward that Mary carefully wrote out, dated, and signed on July 31. Here it is: 6BIO 311 4 Whenever any of my workers find quotations in my writings, I want those quotations to be exactly like the book they are taken from. Sometimes they have thought they might change a few words to make it a little better; but it must not be done; it is not fair. When we quote a thing, we must put it just as it is.--DF 83b. 6BIO 311 5 The next day, W. C. White was back home and hastened to place the D'Aubigne matter before his mother for a decision. Her decision was to use the translation approved by the author. On August 2, he wrote to Clarence Crisler, who was working at Pacific Press: 6BIO 312 1 I undertook yesterday morning to present to Mother in detail the changes called for in our effort to correct the quotations from D'Aubigne. Mother examined a few of these and approved of them, but then told me plainly that she wished us to go forward with the whole lot, without asking her to examine them one by one. 6BIO 312 2 Three days later, Elder White wrote to the manager of Pacific Press, reporting on Ellen White's decision and the work that followed in carrying it out: 6BIO 312 3 I see that this week has slipped by without our putting the Luther chapters into the hands of the printers. I think these will come on all right next week. 6BIO 312 4 Mother refuses to go over the D'Aubigne quotations item by item. She has examined enough to be satisfied that the work we are doing is right, and she has given full and unqualified instruction for us to go ahead. 6BIO 312 5 The work in progress in Mountain View called for the close attention of Mary Steward and frequently for the presence of Clarence Crisler. While this was in progress, W. C. White continued to be away from the office, a great deal, serving the general interests of the church. Crisler knew that Ellen White, now 83 years old, might well be, under these circumstances, lonely and somewhat concerned. He made it a point to write to her from time to time from Mountain View. One such letter he typed out on Monday, August 1. 6BIO 312 6 The historical work connected with the resetting of Great Controversy is nearly finished. We are finding nearly all the quoted matter, and proper references are being given in the margins at the foot of the pages. The quotations are all being verified. When we learn from you what translation of D'Aubigne should be followed in the quotations taken from his History of the Reformation, we will act accordingly.... 6BIO 312 7 Great Controversy will bear the severest tests. When it was prepared years ago, thorough work was done. This is more and more evident, the more the book is examined. 6BIO 313 1 It would have been better, of course, if the historical references had been given in the first editions; but this is a minor matter that can easily be adjusted at the present time, when new plates are being made. We are copying out historical extracts to file away with our various publishing houses who are publishing Great Controversy, so that if anyone should ever question statements that you have made in Great Controversy, our brethren at these publishing houses will have matter to place before others, demonstrating that the positions you have taken in Great Controversy and the historical statements you have made are in harmony with the best historical records. 6BIO 313 2 Great Controversy has already had a great sale; and our bookmen who have much to do with pushing its sale into new fields feel as if the new edition, giving proper credits to the historical extracts that are quoted in the book, will be all the better and stronger, and will meet with the full approval of all concerned. They rejoice to learn that the historical statements you have made in the book are in harmony with the best histories, and can be fully vindicated. 6BIO 313 3 On September 20, Crisler wrote to Prof. H. C. Lacey, a teacher at the Adventist College at Stanborough Park, near London, England, who was helping to track down elusive quotations: 6BIO 313 4 We have endeavored to have all quoted matter in the book carefully verified, and references to proper sources inserted at the foot of each page where the extracts occur, throughout the book. Of course, no revision of the text has been attempted; and the paging of the reset plates will remain practically the same as in the former subscription editions, all chapters beginning and ending on the same pages as hitherto. (Italics supplied.) "The Bible and the French Revolution" 6BIO 313 5 On August 1, the very day Ellen White gave study to and settled the question of the D'Aubigne quotations, Clarence Crisler, working in Mountain View, wrote to W. C. White: 6BIO 313 6 I wish very soon to look up items connected with the French Revolution. This has been left, as you know, to the very last. Most of the other items have been cleared up. 6BIO 314 1 On August 11, Crisler was rummaging through secondhand bookstores in San Francisco, looking for works that might help. He was pleased to find a single volume of the big set Historians' History of the World--the volume covering the entire period of the French Revolution. He felt it was well worth the dollar he paid for it. A few days before, he was working at the Stanford University library, reading up on French history. Of this, he reported: 6BIO 314 2 Examined a good many works. Some works haven't a thing in them that is of any special value to us. There is one work, however, which will help a lot in establishing the soundness of the present philosophy of the French Revolutionary period, as outlined by Sister White, and that is Buckle's History of Civilization in England. 6BIO 314 3 Buckle is one of the greatest of the philosophic historians; and in his work he makes very plain the fact that prior to any attempt whatever to revolt against the social and political situation in France, there was a determined effort, on the part of the thinkers and, in fact, of most of the educated men of France, to break through the long-established tyranny of the church, which stifled all true reform, whether religious, social, or political. Buckle makes very clear the differences between true Christianity and the religion, so-called, revealed in the lives of the French clergy of that period.--CCC to WCW, August 11, 1910. 6BIO 314 4 The twenty-four-page chapter in The Great Controversy on the Bible and the French Revolution was a very important one, in which many lessons were brought out showing the ultimate fruitage of rejection of God and His Word. Ellen White in this chapter introduced the prophecy in Revelation 11, concerning the "two witnesses" and the 1260-year time prophecy of the period that began A.D. 538 and ended in 1798. One scholar who in April was asked to read The Great Controversy carefully and point out places that might need strengthening if the book was to accomplish the most good, took exception to Ellen White's interpretation of the two witnesses and the validity of the dates of the 1260-year period. This intensified the need for a careful study of this chapter. 6BIO 315 1 No occasion was found to turn away from the position taken on the 1260-day (or year) prophecy, but difficulty was experienced in endeavors to document specific actions of the French Assembly in 1793, edicts abolishing the Bible, and then three and a half years later restoring it to favor. Painstaking research failed to disclose such specific legislation, but edicts were found that did so in effect. Crisler found that one of the British lords, in a debate in Parliament as it opened in January, 1794, declared, after reading at length from French documents, that "The Old and New Testament were publicly burnt, as prohibited books." "This," Crisler commented in a letter to W. C. White on October 5, "is quite close to Sister White's declaration, for which we want authentic historical evidence, that 'it was in 1793 that the decree which prohibited the Bible passed the French Assembly."' Crisler continued: 6BIO 315 2 You will note, upon examining Sister White's statement carefully, that the act which passed the assembly "prohibited the Bible." Even if we cannot find in the wording of an act these words or words very similar, we can find acts which prohibited the worship of God, or rather abolished the worship of God; and, as was plainly brought out in the British Parliament a few weeks after these excesses in France, the enactments against the Deity were followed by the burning of religious books, including the Bible. 6BIO 315 3 In one French source, the original French of which we hope to find soon, it was announced that the Popular Society of the Section of the Museum had "executed justice upon all the books of superstition and falsehood; that breviaries, missals, legends, together with the Old and New Testaments, had expiated in the fire, the follies which they had occasioned among mankind." 6BIO 315 4 I wish you might have the privilege of reading the statement which the Rev. Dr. Croly makes concerning this period. It is in his work Croly on the Apocalypse.... Dr. Croly takes the position squarely that the enactments of the French Assembly abolishing all respect and worship of God, in fact abolished the Bible; and reasoning thus, he holds to the same exposition of the two witnesses of Revelation 11 that is given in Great Controversy. 6BIO 315 5 His statements are very much to the point; and even if we cannot find an express law against the Bible, or prohibiting the Bible, we can still go far toward defending the position taken in Great Controversy. 6BIO 316 1 In January, 1911, Clarence Crisler reported that there were a few references in the French Revolution chapter that they had not yet found. Two days later he wrote of receiving a report from Brother Vuilleumier, a denominational worker in France, that gave "one good passage on the restoration of the Bible at the close of three and a half years," which was highly prized (DF 84d, CCC to Guy Dail, January 3, 1911). 6BIO 316 2 Crisler also wrote: Elder Conradi has given, in his Die Offenbarung Jesu, more proof in connection with the prophecy of the two witnesses of Revelation 11 than has any other of our Biblical expositors.--Ibid. 6BIO 316 3 Through January and most of February it was hoped that with research both in Europe and in America there would be found the exact edicts of the French Assembly on the abolition and reinstatement of the Bible. It was not forthcoming, and on February 26, Clarence Crisler wrote to W. A. Colcord: 6BIO 316 4 In the search for the original sources of passages quoted in the chapter on "The Bible and the French Revolution," we were led into a more extended inquiry than we had at first anticipated entering into.... We have not found every quotation given in the chapter, but many of them we have found, and verified. 6BIO 316 5 Crisler then explained that "in order to keep a record of our findings," the staff at Elmshaven had made many notes. Some of these were included in five manuscripts on the French Revolution chapter. Where definite verification could not be found for the crucial statements in The Great Controversy, the wording was modified. The statement as it appeared in the 1888 edition read: 6BIO 316 6 It was in 1793 that the decree which prohibited the Bible passed the French Assembly. Three years and a half later a resolution rescinding the decree, and granting toleration to the Scriptures, was adopted by the same body.--Pages 286, 287. 6BIO 316 7 The wording in the 1911 edition reads: It was in 1793 that the decrees which abolished the Christian religion and set aside the Bible passed the French Assembly. Three years and a half later a resolution rescinding these decrees, thus granting toleration to the Scriptures, was adopted by the same body.--Page 287. 6BIO 317 1 This brought the crucial statement well within the limits of what could be proved from reliable historical sources. There was actually little change in intent, but rather a more precise wording. Ellen White was anxious for this, that the book might serve unquestioned in the widest possible reading circles. On this point, Crisler, in a letter to Guy Dail in Europe, stated: 6BIO 317 2 In all this historical work, we are eager to have the manuscripts that may be submitted, given the most searching tests. We need never be afraid of historical truth. 6BIO 317 3 And then he made an observation, one based on his painstaking research over a period of half a year: 6BIO 317 4 We would do well to avoid accepting the conclusions of some of the more modern historians who are attempting to rewrite history so as to shape it up in harmony with their philosophical viewpoint. We find it necessary to exercise constant vigilance in this respect; and this leads us to set considerable store by the original sources, or fountainheads, of history. 6BIO 317 5 At this point Crisler offered his own testimony of what he saw of God's guiding hand in the writing of The Great Controversy: 6BIO 317 6 The more closely we examine the use of historical extracts in Controversy, and the historical extracts themselves, the more profoundly are we impressed with the fact that Sister White had special guidance in tracing the story from the time of the destruction of Jerusalem, down through the centuries until the end. No mortal man could have done the work that she has done in shaping up some of those chapters, including, we believe, the chapter on the French Revolution, which is a very remarkable chapter, in more ways than one. 6BIO 317 7 And the more we go into these matters, the more profound is our conviction that the Lord has helped not only Sister White in the presentation of truth, but that He has overruled in the work of other writers, to the praise of His name and the advancement of present truth. 6BIO 318 1 Our brethren in years past have used many quotations, and, as a general rule, the Lord surely must have helped them to avoid making use of many extracts that would have led them astray. Of course there is still a great deal of room for improvement, even in a book like Elder U. Smith's Daniel and Revelation. But not so much needs to be done, as might have had to be done, if the Lord had not given special help to these various writers.--DF 84d, CCC to Guy Dail, January 3, 1911. 6BIO 318 2 One other point calling for careful study, which was mentioned in suggestions received in April, 1910, and surfaced again as final work was done on the book, was the statement found on page 50 of the 1888 edition: 6BIO 318 3 The pope has arrogated the very titles of Deity. He styles himself "Lord God the Pope," assumes infallibility, and demands that all men pay him homage. (Italics supplied.) 6BIO 318 4 It was pointed out to Ellen White's staff that "there is abundant proof to establish the fact that the attributes of the Deity have been ascribed to the pope, but the style of expression in Great Controversy makes it appear that the pope, himself, has taken these titles to himself and that he has also assumed infallibility."--S. N. Curtiss to C. H. Jones, February 14, 1911. There was seemingly full support for the Great Controversy statement in Giustianni's book Papal Rome as It Is. But this source was difficult to find and a bit uncertain as to reliability. Curtiss, manager of the Review and Herald, in his letter to Jones said: "It seems as though we ought to be very careful to eliminate every expression which cannot be backed up by authority. In this, I refer to historical statements, of course. I do not wish to be understood as bringing into question, in any way, the statements based on the authority of the Spirit of Prophecy."--Ibid. 6BIO 318 5 In December, 1910, Crisler wrote of his discovery on the point of the statement "Lord God the Pope." 6BIO 318 6 This is taken direct from a decretal by Pope Gregory the Ninth and I have copied it out in a large Jesuit library here on the Coast.--CCC to Adolf Boettcher, December 2, 1910. 6BIO 319 1 But now in late February, the question of authority for the declaration that the pope himself assumed the title having been called up again, it was felt that it could be settled only by Ellen White herself. If any change in wording were to be made, the page would have to be reset and new plates made. W. C. White writing to C. H. Jones in February 28, 1911, declared that: 6BIO 319 2 It will depend upon Mother's decision. We have some questions to submit to her as soon as she is feeling a little better, and willing to consider them. 6BIO 319 3 The question as to what the pope has arrogated to himself is a difficult one. The church has attributed to him all that is claimed in our books, and he has received it and acted upon it, but it is a little difficult to prove from histories within our reach that he has assumed the titles of the Deity and the right to change divine law, and Mother may decide that it is best for us to take a very conservative position in view of the controversies before us. 6BIO 319 4 As soon as she decides this question (I hope she will consider it tomorrow), then we will report to you. 6BIO 319 5 The decision was in favor of wording the statement in such a way that it could be easily supported by documents available. The wording in the 1911 edition reads: 6BIO 319 6 More than this, the pope has been given the very titles of Deity. He has been styled "Lord God the Pope," ... and has been declared infallible. He demands the homage of all men.--Page 50. (Italics supplied.) 6BIO 319 7 The decision was Ellen White's. While there were days that she, now 83 years of age, found she had to rest her mind, yet she was well able to make important decisions. At one point, while the work on The Great Controversy was in progress, W. C. White wrote of her decision-making ability, an ability that was yet to serve for four more years. He had just returned from a trip to southern California; Elder J. A. Burden was with him, eager to seek counsel on some important Loma Linda matters. Note White's words: 6BIO 319 8 We found Mother quite well, and she entered heartily into a study of the questions which Brother Burden came to present. I was glad indeed to see that she has become sufficiently rested so that she can deal with these important questions in a clear and decided manner.--WCW to C. H. Jones, December 24, 1910. 6BIO 320 1 Another point, much like the one on the assumptions of the pope, related to a somewhat similar statement on page 261. In this case, some quoted material was deleted and the point was covered by words substituted by the author. Crisler explained: 6BIO 320 2 We are simply discontinuing the use of these passages because it would be quite impossible to prove to the world that these passages have in them all the meaning we have hitherto taught that they convey. Even in the passage that we were considering on page 261 of Controversy ... ["'the pope can dispense above the law,"' et cetera].... I am not at all sure that the author of Controversy erred in its use in former editions. 6BIO 320 3 However, she herself recognizes the wisdom of making a substitution in this instance, and of avoiding the use of it in future, to prove the point under consideration. Sister White has based her decision on the effort that the Roman Catholic divines have made to show that this passage refers only to the ecclesiastical law, and has no reference whatever to the divine law; and also on the fact that in future our published utterances will be subjected to severe and unfriendly criticism. She feels very clear in continuing to use only such extracts as cannot be gain said by our enemies when we are brought into trying situations in future. 6BIO 320 4 And then Crisler went on to explain the basis of other decisions on Ellen White's part: 6BIO 320 5 On the other hand, Sister White has not felt clear in adopting as the full authoritative teaching of the Roman Catholic Church some of the utterances of their apologists in lands where religious liberty prevails. For this reason, she has felt clear in holding to the wording she adopted years ago for her presentation of the doctrine of indulgences, and her various references to this doctrine also, in the main, her references to withholding the Bible from the common people. 6BIO 320 6 I might refer to still other declarations in Controversy that have not been changed in order to harmonize them with the published works of certain apologists of the Church of Rome.--CCC to W. A. Colcord, April 9, 1911. E. G. White Reads and Approves Changes 6BIO 321 1 From time to time as the work on The Great Controversy progressed, important matters were taken to Ellen White for decision, and the staff at Elmshaven worked under general instructions from her. Finally, when the type was set and proof sheets were available from the publishers, a set was marked showing clearly both the old reading and the new, and these were submitted to her for careful reading and approval. An envelope in the White Estate Document File No. 85e carries the notation: "Controversy Proofs Prepared for Mrs. E. G. White's Inspection and Approval." "All approved." 6BIO 321 2 At last the work was done, a work much more demanding than was anticipated when those involved began in January, 1910. By early July, 1911, the book was in the binderies of Pacific Press and the Review and Herald. On Monday, July 17, copies of the newly published Great Controversy--the 1911 edition--were received at Elmshaven. It was a joyous day. ------------------------Chapter 24--Inspiration and the 1911 Edition of The Great Controversy 6BIO 322 1 To make any changes at all in the text of a book written under the inspiration of the Spirit of God, especially a book as widely circulated and studiously read as The Great Controversy, was recognized by Ellen White and the staff at Elmshaven as something that would raise questions in the minds of Seventh-day Adventists. There were many who, jealous for Ellen White and the Spirit of Prophecy, and not having thought the matter through, held, for all practical purposes, to a theory of verbal inspiration in the work of God's prophets. An action disavowing this stance was taken by the General Conference in session in 1883. But by 1911 this was either unknown or forgotten by Adventists generally. Here is the wording: 6BIO 322 2 We believe the light given by God to His servants is by the enlightenment of the mind, thus imparting the thoughts, and not (except in rare cases) the very words in which the ideas should be expressed.--The Review and Herald, November 27, 1883 (in MR, p. 65, and Selected Messages 3:96). 6BIO 322 3 Ellen White's clear-cut statements on the point in her introduction to The Great Controversy in 1888 should have given guidance to Seventh-day Adventists. There were also specific circumstances and incidents that should have educated the church to this end. But in spite of all this, many still looked upon inspiration as more or less a mechanical process. 6BIO 322 4 This inaccurate view on inspiration laid the foundation for questions when the new edition of The Great Controversy came out. In fact, while the work was in progress, and on receiving the finished book in July, 1911, Ellen White joined her son in explanations of what was done and why, even though there was no real reason for anyone to be disturbed by what had taken place. So few and minor in nature were the changes made that C. C. Crisler in discussing the matter wrote: 6BIO 323 1 We do not wish to make prominent anything that would indicate this is a revised and improved edition; it is rather, a reset edition. 6BIO 323 2 The paging has been preserved throughout the work; it is essentially the same, even if it is greatly improved in some respects, notably in the verification of quoted matter, and the insertion of new or improved illustrations and the betterment of the indexes.--C. C. Crisler to Manager, The Review and Herald, February 19, 1911. 6BIO 323 3 And in the matter of dealing with questions about the work, W. C. White, on February 5, 1911, wrote to the manager of the Review and Herald: 6BIO 323 4 Our work of research has been difficult and expensive beyond all calculation. We do not regret the time nor begrudge the money. We believe that our people everywhere will appreciate what has been done. 6BIO 323 5 A few days ago I had a talk with Elder Haskell about this. At one time he was quite unreconciled to the work we were doing, supposing we were making unnecessary changes; but when we told him we were glad that when the moss-backs said to us, Let bad enough alone, we could say, It is not necessary. And when the modern critics said, You must make many changes to make this harmonize with modern historians, we could say, It is not necessary, because we find in the most trustworthy historians full corroboration of the positions taken in this book. A Review of What Was Done to the Book 6BIO 323 6 With this having been said, and the new printing of The Great Controversy now on the market, it was important to take particular note of exactly what was done in preparing the copy for the resetting of the type for the 1911 edition. W. C. White was in charge of the work at Elmshaven; he was the principal spokesman during the period of work on the book, and quite naturally was the one to make explanations that might be called for. 6BIO 324 1 On July 24, 1911, a few days after receiving a copy of the new book, W. C. White wrote a letter addressed to "Publishing House Managers," which he repeated the next day in a letter to "Our General Missionary Agents" (publishing department leaders). This he later included in a statement read to the General Conference Committee in its Autumn Council held in Washington, D.C. These W. C. White letters of explanation, quoted extensively in this chapter, carried Ellen White's written approval. [An affidavit to this effect reads: 6BIO 324 2 Yesterday and again this morning I have read the letter written by W. C. White to our general missionary agents, and his letter to the members of our publication committee, regarding the new edition of Great Controversy. And now I wish to say to you that what he has written regarding my wishes, and decisions, and instruction relative to this work is a true and correct statement. (Signed) Ellen G. White. St. Helena, California, July 27, 1911--Letter 57, 1911.] 6BIO 324 3 Because of limitations in space only excerpts can be included in this chapter. The reader is urged to pursue them in full in appendix A of Selected Messages, book 3. 6BIO 324 4 After mentioning that the new book runs page for page, and each chapter begins and ends on the same page, he introduced the principal features: 6BIO 324 5 The most noticeable change in the new edition is the improvement in the illustrations. Each of the forty-two chapters, together with the preface, introduction, contents, and list of illustrations, has a beautiful pictorial heading; and ten new full-page illustrations have been introduced, to take the place of those which were least attractive. 6BIO 324 6 The thirteen appendix notes of the old edition, occupying thirteen pages, have been replaced by thirty-one notes occupying twelve pages. These are nearly all reference notes, intended to help the studious reader in finding historical proofs of the statements made in the book. 6BIO 324 7 The biographical notes have been omitted, and the general index has been enlarged from twelve to twenty-two pages, thus greatly facilitating the finding of desired passages. 6BIO 325 1 In the body of the book, the most noticeable improvement is the introduction of historical references. In the old edition, over 700 Biblical references were given, but in only a few instances were there any historical references to the authorities quoted or referred to. In the new edition the reader will find more than 400 references to eighty-eight authors and authorities.--WCW Letter, July 24, 1911 (see also Selected Messages 3:434). Paraphrased and Quoted Materials in The Great Controversy 6BIO 325 2 In this connection it should be stated that as Ellen White, in response to the biddings of the Spirit of God, had traced the history of the controversy down through the centuries, she had, as a matter of convenience, drawn quite heavily from historians, both in outline of the narrative and the use of words (see The Great Controversy, pp. xi, xii). At times she quoted, at times paraphrased, and at times depicted in her own words the events as she had witnessed them in vision. She and those associated with her did not consider this use of available materials as quoting in a manner that called for specific recognition. 6BIO 325 3 The same was true in dealing with the Advent Movement and the development of lines of truth that emerged as the result of Bible study after the 1844 disappointment. She was with the pioneers in their Bible study and discussions, and when they reached an impasse, God often spoke through her to clarify and to confirm. The resulting consensus, whether put into written form by J. N. Andrews, Uriah Smith, or James White, was considered common property. In expressing these truths, one frequently drew from the other. It was in such cases, both in historical description and doctrinal presentation, that she followed the course she described in her Introduction to The Great Controversy, in the second-from-the-last paragraph. 6BIO 325 4 While quotations in the 1888 edition, made directly from historians, were used without specific credits, they did stand in quotation marks. It was these that, in the 1911 edition, were traced down and properly credited. No attempt was made to find isolated words or phrases in paraphrased materials or those quoted only in part. Her explanation in the foreword sufficed in this. Statements Regarding the Papacy 6BIO 326 1 Ellen White was eager that nothing should stand in the way of gaining favorable attention of the Roman Catholic readers of her books. Her son explained modifications in wording to avoid offending the Catholic reader. 6BIO 326 2 In several places, forms of expression have been changed to avoid giving unnecessary offense. An example of this will be found in the change of the word "Romish" to "Roman" or "Roman Catholic."--Ibid. (see also Ibid., 3:435). 6BIO 326 3 On the matter of statements that might be disputed, he also wrote noting Ellen White's assent: 6BIO 326 4 On pages 50, 563, 564, 580, 581, and in a few other places where there were statements regarding the Papacy which are strongly disputed by Roman Catholics, and which are difficult to prove from accessible histories, the wording in the new edition has been so changed that the statement falls easily within the range of evidence that is readily obtainable. 6BIO 326 5 Regarding these and similar passages, which might stir up bitter and unprofitable controversies, Mother has often said: "What I have written regarding the arrogance and the assumption of the Papacy is true. Much historical evidence regarding these matters has been designedly destroyed; nevertheless, that the book may be of the greatest benefit to Catholics and others, and that needless controversies may be avoided, it is better to have all statements regarding the assumptions of the pope and the claims of the Papacy stated so moderately as to be easily and clearly proved from accepted histories that are within the reach of our ministers and students."--Ibid. (see also Ibid., 3:436). 6BIO 326 6 One matter called to the attention of the Elmshaven staff for study in the W. W. Prescott letter was what seemed to some to be an apparent contradiction in the chapter "A Warning Rejected." The word alone was added at the top of page 383. Here is the reason for the change: In the 1888 Great Controversy, Ellen White consistently makes it crystal clear that the Roman Church is referred to in prophecy as "Babylon." She does so on page 382, in the chapter just referred to, noting: 6BIO 327 1 The woman, Babylon, of Revelation 17, is described as "arrayed in purple and scarlet color, and decked with gold and precious stones ... and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots." ... Babylon is further declared to be "that great city, which reineth over the kings of the earth." The power that for so many centuries maintained despotic sway over the monarchs of Christendom, is Rome. 6BIO 327 2 Next, she introduces the fallen Protestant churches, noting that Babylon is said to be "the mother of harlots." 6BIO 327 3 By her daughters must be symbolized churches that cling to her doctrines and traditions, and follow her example of sacrificing the truth and the approval of God, in order to form an unlawful alliance with the world.--Pages 382, 383. 6BIO 327 4 Then pointing out the timing of the second angel's message of Revelation 14 announcing the fall of Babylon, Ellen White takes the position that that message is aimed particularly at the "daughters," "religious bodies that were once pure and have become corrupt," and in a sense "cannot refer to the Romish Church." But was the Roman Church exempt? Was it not Babylon? To remedy what seemed to some to be an inconsistency in wording, the sentence in question, without in any way changing the arguments put forth for the fallen state of both the "mother" and the "daughters," the word alone was added, making the sentence in question read in the new edition: 6BIO 327 5 The message of Revelation 14, announcing the fall of Babylon, must apply to religious bodies that were once pure and have become corrupt. Since this message follows the warning of the judgment, it must be given in the last days; therefore it cannot refer to the Roman Church alone, for that church has been in a fallen condition for many centuries.--Page 383. 6BIO 327 6 The addition of the word alone applies the term Babylon to both the apostate Christian church of many centuries, and the fallen Protestant churches of the 1840s, and thus does not exempt the Roman Catholic Church from the classification given to it both in Scripture and in her writings. 6BIO 328 1 Dores Robinson, who assisted in the work on The Great Controversy in 1911, explained what took place, showing Ellen White's responsibility in this matter: 6BIO 328 2 The criticism was brought to Mrs. White's attention, and in order to clarify the thought, she inserted the word alone, so that in the new edition it reads: "It cannot refer to the Roman Church alone." Not a word is altered in what precedes, with its application to the Roman Church. Not a word is altered in the pages that follow in which some of the Protestant churches are shown to answer to the picture.--DF 85e, D. E. Robinson, in "Is It a Contradiction?" Changes Affecting the Sense 6BIO 328 3 In some places the wording was tightened up, making it less sweeping and more accurate or exact; technically the changes could be said to alter the sense, even ever so little. 6BIO 328 4 On page 27, the word nearly was added, making the sentence read: 6BIO 328 5 For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. 6BIO 328 6 On page 52, an explanatory phrase was added: Satan, working through unconsecrated leaders of the church, tampered with the fourth commandment also. 6BIO 328 7 On page 53, the modifying word many made the statement more accurate. Not each and every Christian followed the majority. The modified sentence reads: 6BIO 328 8 But while many God-fearing Christians were gradually led to regard Sunday as possessing a degree of sacredness, they still held the true Sabbath as holy of the Lord and observed it in obedience to the fourth commandment. 6BIO 329 1 On page 564, the modifier well-known is substituted for recent: 6BIO 329 2 A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience. 6BIO 329 3 Significant changes listed as affecting the sense are such as those relating to the order of the Jesuits on page 234. The clause, reading "cut off from every earthly tie and human interest," was changed to read: "cut off from earthly ties and human interests." 6BIO 329 4 On the next page, the word often is added, softening the statement: "But under this blameless exterior the most criminal and deadly purposes were often concealed." 6BIO 329 5 Because of changing figures each year, the statement on page 287 regarding the accomplishments of the Bible societies was modified. In the 1888 book, it read: 6BIO 329 6 When the British Society was formed, the Bible had been printed and circulated in fifty tongues. It has since been translated into more than two hundred languages and dialects. By the efforts of Bible societies, since 1804, more than 187,000,000 copies of the Bible have been circulated. 6BIO 329 7 The 1911 book reads: In 1804 the British and Foreign Bible Society was organized. This was followed by similar organizations, with numerous branches, upon the continent of Europe. In 1816 the American Bible Society was founded. When the British Society was formed, the Bible had been printed and circulated in fifty tongues. It has since been translated into many hundreds of languages and dialects. (See Appendix.) 6BIO 329 8 The appendix note gives data on Bible circulation up to 1910. This could be changed in the future more easily than the text. 6BIO 329 9 On pages 287 and 288 of the 1888 edition, after the formation of foreign mission societies are discussed, eight lines are devoted to mention of Carey and Judson as examples of a thrust in foreign mission work. For space reasons and because of some inexactness in wording, these were omitted in the text of the 1911 edition and an appendix note filling a full page took its place, reviewing the advance in foreign missions. 6BIO 330 1 On page 383, the 1888 Great Controversy carries the phrase "in a message which is yet future." This was omitted in 1911, because there would come a time in history when it would be present and not future. The omission does no injustice to the text. In the 1888 edition the sentence read: Furthermore, in the eighteenth chapter of the Revelation, in a message which is yet future, the people of God are called upon to come out of Babylon. 6BIO 330 2 In the 1911 edition the sentence reads: 6BIO 330 3 Furthermore, in the eighteenth chapter of the Revelation the people of God are called upon to come out of Babylon. "The Great Bell of the Palace" 6BIO 330 4 One of the points called to the attention of the staff at Elmshaven, and Ellen White, in connection with the study of The Great Controversy was regarding St. Bartholomew's massacre and the bell that gave the signal. Page 272 states that it was "the great bell of the palace" tolling in the dead of night that was the signal for the slaughter. Among the criticisms and suggestions received, one reads thus: 6BIO 330 5 All the histories dealing with the French Revolution which I have been able to consult state that it was the original plan to toll the bell of the palace as the signal, but owing to special circumstances, the signal was given by the ringing of the bell of the church of St. Germain.--W. W. Prescott to WCW, April 26, 1910. 6BIO 330 6 An investigation by the staff at Elmshaven revealed that historians differed as to just which bell rang first. They found ample support for Ellen White's statement. Most likely in vision she had heard the tolling of a bell. For the detail, she had depended upon the historians. When it was learned that they differed, and that one of three bells might have been involved--the bell of the palace, the bell of the palace of justice, and the bell of the church of St. Germain, all within the distance of a city block--Ellen White, having no desire to settle fine historical points, modified the wording to the simple statement as it reads in the 1911 book: "A bell, tolling at dead of night, was a signal for the slaughter." Inspiration and Details of History 6BIO 331 1 This leads us to an important point as The Great Controversy is studied, namely, just how much of detail was opened up to Ellen White in vision. In W. C. White's 1911 statement, one she twice read and fully approved as "a true and correct statement," he explained: 6BIO 331 2 Mother has never claimed to be authority on history. The things which she has written out are descriptions of flashlight pictures and other representations given her regarding the actions of men, and the influence of these actions upon the work of God for the salvation of men, with views of past, present, and future history in its relation to this work. 6BIO 331 3 In connection with the writing out of these views, she has made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D'Aubigne's History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. 6BIO 331 4 This has helped her to locate and describe many of the events and the movements presented to her in vision. This is somewhat similar to the way in which the study of the Bible helps her to locate and describe the many figurative representations given to her regarding the development of the great controversy in our day between truth and error.--WCW Letter, July 24, 1911 (see also Selected Messages 3:437). 6BIO 331 5 In writing in 1912 to the head of the publishing department of the Southwestern Union Conference, he explained: 6BIO 331 6 Regarding Mother's writings and their use as authority on points of history and chronology, Mother has never wished our brethren to treat them as authority regarding the details of history or historical dates. 6BIO 331 7 The great truths revealed to Mother regarding the controversy between good and evil, light and darkness, have been given to her in various ways, but chiefly as flashlight views of great events in the lives of individuals and in the experiences of churches, of bands of reformers, and of nations. 6BIO 332 1 He explained further what took place in the process of writing the book: 6BIO 332 2 When writing out the chapters for Great Controversy, she sometimes gave a partial description of an important historical event, and when her copyist who was preparing the manuscripts for the printer made inquiry regarding time and place, Mother would say that those things are recorded by conscientious historians. Let the dates used by those historians be inserted. 6BIO 332 3 And he emphasized the point regarding historical sources by repeating: 6BIO 332 4 When Controversy was written, Mother never thought that the readers would take it as authority on historical dates or use it to settle controversy regarding details of history, and she does not now feel that it should be used in that way. Mother regards with great respect the work of those faithful historians who devoted years of time to the study of God's great plan as presented in the prophecy, and the outworking of that plan as recorded in history.--WCW to W. W. Eastman, November 4, 1912 (see also Ibid., 3:446, 447 appendix B,). (Italics supplied throughout.) 6BIO 332 5 This understanding removes any fine points of a problem in handling historical quotations, et cetera, in the book. Furthermore, W. C. White, in the 1911 statement approved fully by his mother, addressed himself specifically to the matter of verbal inspiration in his mother's writings. He pointed out: 6BIO 332 6 Mother has never laid claim to verbal inspiration, and I do not find that my father, or Elder Bates, Andrews, Smith, or Waggoner, put forth this claim. If there were verbal inspiration in writing her manuscripts, why should there be on her part the work of addition or adaptation? It is a fact that Mother often takes one of her manuscripts, and goes over it thoughtfully, making additions that develop the thought still further.--WCW Letter, July 24, 1911 (see also Selected Messages 3:437). The Appendix Notes 6BIO 333 1 Early in his July 24 letter, W. C. White, as noted earlier, explained: 6BIO 333 2 The thirteen appendix notes of the old edition, occupying thirteen pages, have been replaced by thirty-one notes occupying twelve pages. These are nearly all reference notes, intended to help the studious reader in finding historical proofs of the statements made in the book.--Ibid. (see also Ibid., 3:434). 6BIO 333 3 While the objective may have been primarily to give reference to authentic and helpful sources, some explanations were carried through into the new book. Correspondence during the period the book was being studied indicates an earnest desire that the reader should have at hand every easily available support for the important statements in the volume. W. C. White, in a letter written to Edward Forga on June 12, 1910, speaks of these as "notes to prove disputed points regarding the acts of the Papacy." 6BIO 333 4 Many of the earlier appendix notes had to do with the Papacy and the claims of the Roman Church, giving references to both Catholic and Protestant works. As to "The Bible and the French Revolution," a rather crucial chapter in the book, more than two pages in the appendix are devoted to supporting documentation for the statements made there. 6BIO 333 5 In addition to these notes, comprehensive documents supporting The Great Controversy presentation were prepared in the Elmshaven office, some supplied to the publishers, and of course, copies retained in the White Estate Document File. Clarence Crisler and his associates, who had gone to great pains in the work of verification of quoted materials, were eager that what was done by way of revision should serve in the future should questions be raised. 6BIO 333 6 These appendix notes were prepared, some by C. C. Crisler, some by Elder M. C. Wilcox, editor of Signs of the Times, and some by certain scholars called upon to assist in the work. Ellen White wrote none of them, but most likely read them and approved. [In 1950, in connection with the resetting of the type for The Great Controversy, These appendix notes were again examined carefully, by two adventist scholars. In some cases, references to books outdated or hard to find were replaced by references to newer or more authoritative works.] Did Church Leaders and Scholars Interfere? 6BIO 334 1 To allay any suspicion that General Conference leaders or editors, as A. G. Daniells, W. W. Prescott, or M. C. Wilcox, influenced the work done at Elmshaven, W. C. White declared: 6BIO 334 2 Our brethren at Washington and at Mountain View have done only that which we requested them to do. As stated in the beginning, we took counsel with the men of the Publishing Department, with State canvassing agents, and with members of the publishing committees, not only in Washington, but in California, and I asked them to kindly call our attention to any passages that needed to be considered in connection with the resetting of the book. 6BIO 334 3 When it was pointed out that some of the historical data were questioned and challenged, we asked them to give us a written statement that would help us in our research. They did as we requested and nothing more. All decisions as to what should be changed, and what should be printed word for word as in the old edition, were made in Mother's office, by persons in her employ and working under her direction. Therefore, there is no occasion for anyone to say a word against the General Conference Committee men or the literary men at Washington, or against the book, because of anything done by the brethren in Washington or elsewhere in connection with this work.--Ibid. (see also Ibid., 3:439, 440). (Italics supplied.) 6BIO 334 4 He also stated: If you hear reports that some of the work done on this latest edition was done contrary to Mother's wish or without her knowledge, you can be sure that such reports are false, and unworthy of consideration.--Ibid. (see also Ibid., 3:436). 6BIO 334 5 The people working at Elmshaven--Ellen White and her staff--were grateful for the suggestions that at their request came to them. These, as they related to the handling of quotations, the including of wording that would not offend, and the bringing about of more precision in statement, were welcomed and helped to make the new edition of The Great Controversy a more attractive and useful book. The few suggestions that questioned prophetic dates, prophetic applications, and doctrine were turned down. Ellen White was adamant on points of this character. 6BIO 335 1 "In a few places where ambiguous or misleading terms have been used, Mother has authorized a changed reading," wrote W. C. White, "but she protests against any change in the argument or subject matter of the book."--DF 83b, WCW to AGD, June 20, 1910. E. G. White Authority to Change Her Published Writings 6BIO 335 2 W. C. White wrote of Ellen White's authority in making changes: A study of these changes may lead some to ask the question, "Has Sister White the authority and right to make changes in her published writings, either by addition, or by omission, or by any change whatever in the forms of expression, the manner of description, or the plan of the argument?" ... 6BIO 335 3 It is generally admitted that in Sister White's discourses, spoken to the people, she uses great freedom and wisdom in the selection of proofs and illustrations, to make plain and forcible her presentation of the truths revealed to her in vision. Also, that she selects such facts and arguments as are adapted to the audience to whom she is speaking. This is essential to the attainment of the best results from her discourses. 6BIO 335 4 And she has always felt and taught that it was her duty to use the same wisdom in the selection of matter for her books that she does in the selection of matter for her discourses.--WCW Letter, July 25, 1911 (see also Selected Messages 3:441). 6BIO 335 5 When the new book came out, she took great pleasure in looking over and rereading it. Said W. C. White, "She was glad that the work we have done to make this edition as perfect as possible was completed while she was living and could direct in what was done."--Ibid., July 24, 1911 (see also Ibid., 3:437). Ellen White's Letter of Approval 6BIO 335 6 After receiving and reading large portions of the new printing of The Great Controversy, and after reading W. C. White's letters of explanation dated July 24 and 25, Ellen White wrote to Elder F.M. Wilcox, president of the Review and Herald board and editor of the general church paper, the Review and Herald: Sanitarium, California July 25, 1911 Dear Brother Wilcox, 6BIO 336 1 A few days ago, I received a copy of the new edition of the book Great Controversy, recently printed at Mountain View, and also a similar copy printed at Washington. The book pleases me. I have spent many hours looking through its pages, and I see that the publishing houses have done good work. 6BIO 336 2 The book Great Controversy I appreciate above silver or gold, and I greatly desire that it shall come before the people. While writing the manuscript of Great Controversy, I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind. 6BIO 336 3 Recently it was necessary for this book to be reset, because the electrotype plates were badly worn. It has cost me much to have this done, but I do not complain; for whatever the cost may be, I regard this new edition with great satisfaction. 6BIO 336 4 Yesterday I read what W. C. White has recently written to canvassing agents and responsible men at our publishing houses regarding this latest edition of Great Controversy, and I think he has presented the matter correctly and well. 6BIO 336 5 When I learned that Great Controversy must be reset, I determined that we would have everything closely examined, to see if the truths it contained were stated in the very best manner, to convince those not of our faith that the Lord had guided and sustained me in the writing of its pages. 6BIO 336 6 As a result of the thorough examination by our most experienced workers, some changing in the wording has been proposed. These changes I have carefully examined, and approved. I am thankful that my life has been spared, and that I have strength and clearness of mind for this and other literary work. (Signed) Ellen G. White. —Letter 56, 1911. 6BIO 337 1 And so The Great Controversy, the book Ellen White treasured "above silver or gold" and for which she wished a wider circulation "than for any others" she had written, (Colporteur Ministry, 127), was now launched on its renewed and ever-widening mission. With the knowledge of what was done in its preparation and of Ellen White's close supervision in the work, the new printing was received with enthusiasm. 6BIO 337 2 Some who had entertained concepts of verbal inspiration were perplexed, and there was just a little grumbling. Ellen White's own statement on inspiration in her introduction to the 1888 book proved most helpful. Criticism soon faded. And the book Seventh-day Adventists knew God had inspired her to write, with its historical quotations, continued to serve in reminding them of their history, of God's providence, and of great events yet to take place. 6BIO 337 3 As the work of the church was broadening to take in many countries and many languages, steps were taken to translate the new book so that the peoples of many tongues might read. One of the first was the Spanish, undertaken almost immediately. As this work was entered upon, it was observed that no place had been given to the reformation in Spain. As counsel was taken with Ellen White, it was decided it would be well if in the Spanish printing, a supplementary chapter compiled by competent writers could be added. Thus, the Spanish Great Controversy carries forty-three chapters in place of the forty-two in other printings. Chapter thirteen in that book, titled "The Awakening in Spain," is clearly designated as a work of "collaboration" and has a footnote stating: 6BIO 337 4 This chapter was compiled by C. C. Crisler and H. H. Hall, and was inserted in this book with the approval of the author.--Page 252. 6BIO 337 5 The chapter has been much appreciated, and no confusion has resulted. ------------------------Chapter 25--1911--A Year of Concentrated Book Preparation 6BIO 338 1 There is no extant word from Ellen White, or even her son William, that marked the beginning of the new year as 1911 dawned. Her eighty-third birthday on November 26--a few weeks before--makes a better milestone for marking the passing of another year. She was glad it came on Sabbath, for she wrote in her diary, "This gives me a most excellent opportunity to reflect upon the goodness and mercies of God to spare my life so many years to engage heartily in the work which He has given me to do."--Manuscript 60, 1910. The fall weather had been pleasant, and on this Sabbath she wrote to Edson in words of gratitude: 6BIO 338 2 I am more thankful than I can express for the uplifting of the Spirit of the Lord, and for the strength that He gives me. Recently I spoke at the Pacific Union College and in the Sanitarium chapel. On both occasions I had much freedom. 6BIO 338 3 And then she quickly added: But I dare not spend too much strength in public speaking, because I am trying to complete the manuscript for my unfinished book on Old Testament history. I have recently been able to do some important writing. May the Lord give me His grace, and enable me to understand the work He would have me carry forward in His name.--Letter 136, 1910. 6BIO 338 4 On this, her birthday, no pessimism was evidenced as she viewed the church on its march toward a victorious reward. After quoting Zechariah 2, beginning with the words "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord" (verse 10), and carrying through most of chapter 3, she commented: 6BIO 339 1 Nothing in this world is so dear to God as His church. With jealous care He guards those who seek Him. Nothing so offends God as for the servants of Satan to strive to rob His people of their rights. The Lord has not forsaken His people. Satan points to the mistakes that they have made, and tries to make them believe that thus they have separated themselves from God. Evil angels seek in every way to discourage those who are striving for victory over sin. They hold up before them their past unworthiness, and represent their case as hopeless. 6BIO 339 2 But we have an all-powerful Redeemer. Christ came from heaven in the guise of humanity to live the principles of righteousness in this world. He was endowed with power to minister to all who would accept Him as their Redeemer, to succor the repentant ones who were convinced of the sinfulness of sin.-- Ibid. 6BIO 339 3 Ellen White understood so well the issues and the bountiful provisions for salvation that there was no place in her mind for discouragement. 6BIO 339 4 But she needed to get on with her writing, to fill out the books tracing the controversy between Christ and Satan--yet she needed one on Old Testament history and one on the early church and the apostles. Both were in preparation as December gave way to January. When, however, the staff at Elmshaven late in 1910 learned that the Sabbath school lessons for 1911 were to be on the early Christian church, the New Testament history took precedence. It was contemplated that materials in preparation, released week by week in Review and Herald articles, would serve as lesson helps. 6BIO 339 5 But it was with somewhat divided attention that this new work was entered upon, for the final work on the new edition of The Great Controversy was still the first priority at Elmshaven and Pacific Press. The completion of this volume drew heavily on the time and talents of two members of the staff. The Acts of the Apostles 6BIO 340 1 For many years E. G. White articles had been furnished regularly to the Review and Herald, as well as Signs of the Times and Youth's Instructor. Selecting and assembling the E. G. White materials for these articles from sermons, general manuscripts, and other similar sources was the responsibility of Maggie Hare (now Mrs. Bree), an assistant of long experience in Ellen White's work. With emphasis to be given to New Testament history, Maggie was instructed to make an exhaustive study of the E. G. White sources to provide articles to parallel the 1911 Sabbath school lessons. Then the plan was that Clarence Crisler, as soon as the work on The Great Controversy was completed, would assemble materials on the life of Paul. He would take the 1883 E. G. White book Sketches From the Life of Paul as the foundation of this work. This book had been long out of print; Ellen White had been looking forward to the time when she could expand its presentation. Now Crisler would draw from this as well as from other E. G. White sources of the past twenty-five or more years. 6BIO 340 2 Because Maggie, hard at work on the experiences of the early Christian church, became ill, the work was delayed; the deadline for copy for the January 5 issue of the Review, the time when the new series was to begin, was missed (WCW to F. M. Wilcox, January 17, 1911). But four weeks later the Review and Herald carried two articles in time to parallel current Sabbath school lessons. 6BIO 340 3 Ellen White was much involved in the task, going over the materials as they were assembled, doing some editing and writing to fill in gaps. All of this was done with an eye on the full manuscript for the forthcoming book to be known as The Acts of the Apostles. On February 15 she wrote: 6BIO 340 4 I am thankful that I can remain at home for a time, where I can be close to my helpers.... I have been very fully employed in the preparation of matter for the "Life of Paul." We are trying to bring out scriptural evidences of truth, and these, we believe, will be appreciated by our people.--Letter 4, 1911. 6BIO 340 5 The work of article preparation and shaping up of chapters for the book manuscript proceeded well, as Ellen White devoted much of her writing ability to this task. April was consumed in a trip to Loma Linda, but in May she was back working on Acts (WCW to J. H. Behrens, May 21, 1911). On June 6, she reported that since her long trip in 1909 she had "written but few letters," and stated, "What strength I have is mostly given to the completion of my book on the work of the apostles."--Letter 30, 1911. 6BIO 341 1 On July 25, in writing to F. M. Wilcox, editor of the Review and Herald, she said: 6BIO 341 2 While preparing the book on the Acts of the Apostles, the Lord has kept my mind in perfect peace. This book will soon be ready for publication. When this book is ready for publication, if the Lord sees fit to let me rest, I shall say Amen, and Amen. 6BIO 341 3 If the Lord spares my life, I will continue to write, and to bear my testimony in the congregation of the people, as the Lord shall give me strength and guidance.--Letter 56, 1911. 6BIO 341 4 Her Review articles continued to appear in step with the Sabbath school lessons, but in mid-August they began to take on the form of finished book chapters, which indeed they were. Up to this point, most of the material in the articles went into The Acts of the Apostles chapters with some editing, some deletions, and some rearrangement of words. Through the rest of the year the articles and the book ran word for word. 6BIO 341 5 On August 4, Ellen White reported in a letter to Edson: My workers are busy completing the work to be done on the new book, The Acts of the Apostles. This we expect to close up very shortly.... My workers are continually bringing in chapters for me to read; and I lay aside my other work to do this.... This morning I have already read several chapters on the life of Paul.--Letter 60, 1911. 6BIO 341 6 Four weeks later she again mentioned the book, this time in a letter to Elder Haskell: 6BIO 341 7 My work on the book The Acts of the Apostles is nearly completed.--Letter 64, 1911. 6BIO 341 8 It was a joyous day and one filled with satisfaction when Ellen White could write as she did on October 6 to Elder and Mrs. Haskell: 6BIO 341 9 My book The Acts of the Apostles has gone to the press. Soon it will be printed and ready for circulation. 6BIO 342 1 I feel more thankful than I can express for the interest my workers have taken in the preparation of this book, that its truths might be presented in the clear and simple language which the Lord has charged me never to depart from in any of my writings.--Letter 80, 1911. 6BIO 342 2 The Acts of the Apostles was off the press and ready for sale in late November. Depth of Ellen White Participation in Book Preparation 6BIO 342 3 It was with satisfaction that Ellen White's staff noted her ability to engage actively in the preparation of book manuscripts at this late period in her life. Shortly after The Acts of the Apostles came from the press, W. C. White wrote of this to Elder L. R. Conradi, who headed the work of the church in Europe: 6BIO 342 4 We are truly thankful that we have been enabled to gather together the principal parts of what Mother has written regarding the life and labors of the apostles.... 6BIO 342 5 You may be interested to know how we labored together in the preparation of the manuscript for the printer, and what part Mother has been able to take in the work. 6BIO 342 6 At the beginning Mother took a very lively interest in planning about the new book. She instructed us to search through her manuscripts and her published articles in the Review, Signs, and other periodicals, and to gather together what she had written on the work and teachings of the apostles. The preliminary work took about five months of reading and research; then followed the work of selecting those articles and portions of articles and manuscripts which most clearly represented what she desired to say to all the people, both Adventists and members of other churches.... 6BIO 342 7 The burden of this work fell upon Brother C. C. Crisler, Mrs. Maggie Hare-Bree, and Miss Minnie Hawkins. 6BIO 342 8 Day by day manuscripts were submitted to Mother for reading. To these she gave her first attention early in the morning when she was rested and her mind was fresh and she marked the manuscripts freely, interlining and adding words, phrases, and sentences to make the statements more clear and forceful, and these were passed back for a second copying. 6BIO 343 1 As the work progressed, Mother would frequently give us instruction regarding points of importance and which she knew she had written and which she wished us to take special pains to search for in her writings. Sometimes this instruction was given to those who brought her the manuscripts in her room, and oftentimes after reading a few chapters or early in the forenoon after some important feature had been impressed upon her mind in night visions, she would come over to the office and talk the matter over with Brother Crisler. 6BIO 343 2 One day when she was talking with him and me together, she said, "This book will be read by heathen in America and in other lands. Take pains to search out that which I have written regarding the work and teachings of St. Paul that will appeal to the heathen." 6BIO 343 3 At another time she said, "This book will be read by the Jews. Take pains to use what I have written that will appeal to the Jews, and also that will appeal to our people as encouragement to work for the Jews." 6BIO 343 4 And thus from time to time, she called our attention to the objects and aims that must be remembered in gathering from her writings that which would be most useful.--December 8, 1911. Compared with Sketches from the Life of Paul 6BIO 343 5 Clarence Crisler occasionally referred to the former book, Sketches From the Life of Paul, in selecting materials for The Acts of the Apostles. There had been some talk a few years earlier, particularly in and around Battle Creek, that Ellen White, in the preparation of her book, had plagiarized somewhat from The Life and Epistles of St. Paul. This was a book that had been jointly authored by British clergymen W. J. Conybeare and J. S. Howson and that several publishers in the United States had issued without copyright. While Ellen White had used some of the phraseology of the Conybeare and Howson book, particularly in historical description, there is no evidence that this was a matter of consideration in the work on the new book. W. C. White noted: 6BIO 344 1 If you compare those chapters relating to the work of Paul with the old book, Sketches From the Life of Paul, you will observe that less room has been given to detailed descriptions of places and journeyings and that more room has been given to his teaching and the lessons to be drawn therefrom.-- Ibid. Activities Other than Book Preparation 6BIO 344 2 But perhaps we should get back to late winter and spring, for there were other things happening, some of them very important. First, a brief glimpse of things at Elmshaven. The year opened with mild weather, and on some days no fire was needed on the hearth. Mid-February brought frosty mornings; Ellen White wrote that "we can hardly keep warm, even with our fireplace packed with long, heavy chunks" (Letter 4, 1911), but one morning she was glad to report that "last night I slept more hours than usual" (Ibid.), and she thanked the Lord for restful sleep. March brought rains, night and day, but no heavy winds. The rains interfered with her daily carriage rides, to which she looked forward so much and on which she counted for relaxation (Letter 14, 1911). 6BIO 344 3 Her heart was cheered when S. N. Haskell wrote from Madison, Tennessee, of the progress of the work at the school and little sanitarium located there. She responded: 6BIO 344 4 I am much pleased to read your encouraging letter. You respond in words that vindicate all that I have expressed of the light given me concerning the location of a sanitarium in Madison.... This is very pleasant and acceptable to me. 6BIO 344 5 Notwithstanding all the ideas that have been expressed, I have not had one doubt concerning the place the Lord directed for our school.... I thank the Lord that the light given me has proved the leadings of the Holy Spirit.--Letter 15, 1911. 6BIO 344 6 In mid-March she commenced a course of treatments at St. Helena Sanitarium for suspected skin cancer. She explained: 6BIO 344 7 For several weeks I took treatment with the X-ray for the black spot that was on my forehead. In all I took twenty-three treatments, and these succeeded in entirely removing the mark. For this I am very grateful.--Letter 30, 1911. Trip to Southern California 6BIO 345 1 On Thursday, March 30, Ellen White broke away from the work at Elmshaven. Taking with her Helen Graham, one of the secretaries, and Sara McEnterfer, her traveling companion and nurse, she set out for Loma Linda, where important meetings of the board were to be held early in April. 6BIO 345 2 In a lighthearted letter to her longtime acquaintance and friend Mrs. G. A. Irwin she reported on good meetings and good food: 6BIO 345 3 We had a pleasant journey and safe arrival at Loma Linda. Yesterday [Sunday] and today there have been heavy clouds, and we have had no sunshine. We hope the sun will soon shine, for it seems lonesome without the sunshine. 6BIO 345 4 On Sabbath I spoke in the afternoon, and the Lord strengthened me. I shall speak again, perhaps tomorrow. There is quite a nice company here, and decisions are being made concerning the work. I think the Lord will guide the people who have gathered here to make right decisions. 6BIO 345 5 They have excellent food here, strictly hygienic.--Letter 24, 1911. Buy Land, Loma Linda, Buy Land! 6BIO 345 6 There were seventy-six acres of land in the 1905 purchase of the Loma Linda property, twenty-three in the hill site and the remaining fifty-three in a strip of fertile valley land extending three fifths of a mile toward the railway. The hill land was half occupied by buildings, lawns, drives, et cetera; the other half was orchard. Of the valley land, a portion provided a site for barns, stables, vegetable garden, and three acres of apricot trees. The balance was in alfalfa, and there was land suitable for grain. Pressed as they were for money to meet the $40,000 purchase price, some looked hopefully to the sale of the valley land as building sites. When Ellen White heard of this, she urged that no land be sold. 6BIO 345 7 None was sold. Elder J. A. Burden and others associated with him on the grounds felt there was a need of acquiring even more land for the institution. Within a few months, thirty acres just east was offered for something less than $100 an acre, and it was secured. 6BIO 345 8 Shortly after this, Ellen White asked to see this land and was taken to the top of the Sanitarium building where she could view it. G. A. Irwin, board chairman, reported that she scanned it carefully for a time, and then remarked, "Well, we are thankful we have it."--The Unwise Use of Money and the Spirit of Speculation, 2. 6BIO 346 1 Then she turned and looked to the north, to the land in the front of the Sanitarium that stretched to the railroad and Colton Avenue beyond. She waved her hand and declared: "The angel said, 'Get all of it.'" Somewhat startled, those with her reminded her of the financial difficulties experienced in securing what land they had, and she responded: "Well, we shall be thankful for what we have," and turned and went to her room. The brethren pondered just what was included in the words of the angel, "Get all of it." 6BIO 346 2 The land north of the institution was in several tracts: one, of 150 acres, was held at $18,000; another, of fifty-five, was held for $20,000; another twenty-seven acres could be had for $2,250; and still another twenty acres just north of the railway was available for $750. But who had the foresight, and where would the money come from? Nothing was done, and three years went by. But in those three years some of the tracts were sold, and what was left had doubled in price. 6BIO 346 3 When the decision to develop a medical school at Loma Linda was reached in 1910, the pattern of thinking began to change. In May, at the time of the organization meeting held at Loma Linda, at which Ellen White was present, steps were taken to secure land just in front of the institution. It was purchased for about $600 an acre. On Hand for the 1911 Constituency Meeting 6BIO 346 4 Now it was April, 1911, and Ellen White was at Loma Linda again. Her intense interest in the developments there led her for a year or two to go south to be present when the major board meetings were held in the spring and fall. Her counsel was much treasured by those who moved ahead, eager to see that the work was done in harmony with the mind of God, as revealed through His messenger. 6BIO 346 5 The 1911 constituency meeting was held during the first week of April. The record reveals that among other things, study was given to the importance of securing more land adjacent to the institution. We may be sure Ellen White spoke in favor of it. A number looked over the Kelly tract of about eighty-five acres, available at $300 an acre, but no action was taken to purchase it. 6BIO 347 1 Immediately following the meetings of the constituency and the board, Ellen White went on south to spend a few days at Paradise Valley Sanitarium. But ten days later she was back at Loma Linda, saying that her work there was not finished. The matter of securing more land rested heavily on her heart, and she talked of it and took several trips by carriage to look things over again. Repeatedly she stated that she had been instructed that the denomination should secure the land adjoining the Sanitarium, and she urged that the brethren pray over the matter, so that they might have light to know what to do. She mentioned the troubles that would come if others were allowed to secure the land and sell it to unbelievers. 6BIO 347 2 Her rather relentless pressing of the matter led Elder Burden to call a council meeting of available workers on Thursday, April 20, to consider what should be done in the light of the availability of the Kelly tract. Ellen White was the principal speaker. After a few opening remarks she came right to the point: 6BIO 347 3 Today with Sister McEnterfer, and again with my son, I rode around the Loma Linda grounds, and took more particular notice of them than ever before; and I feel very thankful that we have such a place.... In our meetings during this council, we have been speaking of the higher education. What is the higher education? It is to understand Christ's works and teachings, and to follow on to know the Lord. It is to know that His going forth is prepared as the morning. 6BIO 347 4 Today, as I looked over the place more thoroughly than ever before ... I felt gratitude in my heart toward God, that through His providence we had been brought into possession of Loma Linda. I felt thankful also to see the improvements that have been made since we have had the place. And I thought how important it is that we make every move in accordance with the will of God. 6BIO 347 5 As the Lord prospers us, we should manifest our gratitude by a willingness to advance. We should see the advantage of adding to that which we already have. I feel a burden regarding the danger of letting anybody come into the neighborhood to spoil the place. 6BIO 348 1 There is a piece of land across the railroad, lying next to a piece already purchased, which should be secured.... I am sure, from the representations that have been made to me, that this piece of land ought to come into our possession. 6BIO 348 2 If you are wise, the next time I come here, you will have that land. I will try to help you all I can. Let us work intelligently. 6BIO 348 3 Then she enumerated several reasons why the school should secure all the land possible near the institution, and set forth several reasons why they should have the Kelly tract: 6BIO 348 4 You need the produce from it for your cattle to subsist upon; this piece is close at hand, and joins that which you already have. 6BIO 348 5 Here we have our school, and here many important interests are centered. We must not permit elements to come in that will tend to hinder and retard the work. 6BIO 348 6 It will be pleasing to the Lord if we keep our eyes wide open, and are fully awake, ready to take advantage of every circumstance that will place us in right relation to the work we have to do. 6BIO 348 7 It would be a grievous error for us to allow to pass an opportunity to secure this property, for we might never again have such an opportunity. 6BIO 348 8 She pledged $1,000 toward the purchase of the tract. Then she assured her audience that she was well pleased in what had been accomplished at Loma Linda. "When one sees the prosperity that has attended the work," she said, "and the spirit of consecration that prevails, the conviction deepens that you are working in harmony with God." In closing her remarks, she added: 6BIO 348 9 I am highly gratified as I look upon the land we already have. This will be one of the greatest blessings to us in the future--one that we do not fully appreciate now, but which we shall appreciate by and by. I hope that you will get the other land that I have spoken of, and join it to that which you already have. It will pay you to do this. 6BIO 348 10 As I have carried the burden of this place from the very beginning, I wanted to say this much to you. Now I leave the matter with you; and let us work in harmony.--Manuscript 9, 1911. 6BIO 349 1 The next day, Friday, she was off to Glendale and Los Angeles and points north. The evening after the Sabbath the workers at Loma Linda assembled again to consider the land matter further. It was clear that as an institution they could not go ahead and sign a contract to buy without board action, but in the light of Ellen White's counsel they felt something must be done at once. So they banded themselves together in an agreement to purchase the Kelly tract. They would pay $1,000 down, with notes to pay $4,000 in thirty days and the balance of the $18,000 in two annual payments. The land was to be held, without speculation, until by board action it should be purchased by the institution. 6BIO 349 2 This step highly pleased Ellen White. On arriving home, she, on April 30, wrote to Elder Burden: 6BIO 349 3 My mind is settled in regard to the purchase of the land in front of the Loma Linda Sanitarium. We must have that piece of land. I will pledge myself to be depended upon for $1,000.... The piece of land we must have, for it will never do to have buildings crowded in there. Do not fail to carry through the purchase of it. Do your best, and I will do my best. The money from me you may depend upon. We shall be able to send it soon.--Letter 20, 1911. 6BIO 349 4 To do her best meant to Ellen White that she must borrow the money and that she would labor to persuade others to join in providing funds for the purchase. She succeeded in this. Looking back five weeks later, she told the Burdens: 6BIO 349 5 I was moved to speak as I did concerning the piece of land in front of the Loma Linda Sanitarium. I was urged by the Spirit of God to make the pledge of $1,000; and I did so hoping that others, who were better able to give than I, would follow my example. 6BIO 349 6 I dared not leave the meeting without following the conviction I had; and now I feel that I have done my duty, showing my faith by my works.--Letter 34, 1911. ------------------------Chapter 26--The Other Side of 1911 6BIO 350 1 Writing and book preparation was Ellen White's principal work in 1911, and it was undertaken with a sense of time running out. But as in other years, Ellen White's 1911 ministry was somewhat mixed. From time to time, writing was laid aside for important interviews, occasional speaking in nearby churches, trips to Loma Linda, and in a camp meeting ministry. 6BIO 350 2 Then more general phases of her work were marked by the issuance of two pamphlets, Special Testimonies, Series B, No. 17, published late in July, and Special Testimonies, Series B, No. 17a, issued near the close of the year. The first was a warning on "The Unwise Use of Money and the Spirit of Speculation." The other was an encouragement to Seventh-day Adventists to step forward and aid in securing land at Loma Linda that would, in time, be needed by the institution. The story behind this comprised a portion of the preceding chapter. 6BIO 350 3 Now here is the story behind the other pamphlet, a story involving an official of Mariposa County in California, Stonewall Jackson Harris. Mr. Harris was the county surveyor and a U.S. deputy mineral surveyor; he was also involved in a number of business enterprises, some of them highly speculative. He was a Seventh-day Adventist and was developing several investment ventures, designed to interest his fellow church members. These, he felt, promised large returns to the cause of God. 6BIO 350 4 Early Monday morning, May 29, 1911, Mr. Harris called at the home of W. C. White and expressed a desire to see Ellen White, so that he might lay before her his plans of work and receive advice. When he was told that Mrs. White did not willingly enter into such matters as he had to present, he returned to San Francisco. However, Mrs. Harris and a friend remained, and a little later in the morning, arrangements were made for her to have a brief interview with Ellen White. This was held in the living room at Elmshaven. 6BIO 351 1 Present for this interview were Mrs. White, W. C. White, Mrs. Harris, her friend Miss Gossard, Sara McEnterfer, Mary Steward, and Helen Graham, who made a stenographic report of what was said. 6BIO 351 2 A letter Mrs. Harris had written earlier in the day addressed to Ellen White setting forth the situation was read by way of introduction. It stated: 6BIO 351 3 My husband is very anxious to advance the cause of present truth, and is devoting 60 percent of the proceeds of his business to this purpose. He wants the direction of the Lord in everything he does, and decides his business affairs and all matters pertaining to his daily life by casting lots. His method is to toss up a coin. 6BIO 351 4 I feel that it will lead him into serious error if he continues this course, and have tried to lead him to see that it is not wise, that we cannot be sure that the Lord answers him in this way; but he feels that he is right. 6BIO 351 5 He has made successful land deals, and has been able to turn thousands of dollars into the work. In these deals he has sometimes been guided by the method above mentioned. His business affairs are assuming larger proportions, and greater sums of money are being involved. If he continues to depend upon this method of guidance, I feel that his affairs may end disastrously at any time. 6BIO 351 6 The advice of his friends has no influence with him, for he is sure that he is led by the Lord. I know that in the past when the course of individuals has been detrimental to the work of the Lord, He has given light. 6BIO 351 7 This morning my husband acknowledged that if he should receive a testimony condemning the course he is pursuing, he would stop his present method. So I lay the matter before you, earnestly praying that the Lord may send us some word of counsel. 6BIO 352 1 To this Ellen White replied: Here is a course of action that if it appears at all successful, will call in the talents of our people. The enemy of souls is very anxious to hinder the completion of the special work for this time by bringing in some erroneous transaction. He will bring it in under the garb of great liberality, and if those pursuing this course have apparent success for a time, others will follow. And the very truths that are testing our people for this time, and which, if clearly understood, would cut off such a course of action, lose their force. 6BIO 352 2 Some will strike out into flattering speculative money-making schemes, and others will quickly catch the spirit of speculation. It is just what they want, and they will engage in lines of speculation that take the mind off from the sacred preparation that is essential for their souls in order for them to be prepared to meet the trials which will come in these last days. 6BIO 352 3 W. C. White raised the question about deciding business and other matters by asking the Lord to answer Yes or No as a card was dropped to the floor. Ellen White's mind turned to experiences in the early days following the 1844 disappointment, and she cited similar instances in which people sought divine directions. Later as she looked over the transcript of the report of the interview, she added a more specific answer: 6BIO 352 4 It is a haphazard method, which God does not approve. To men who have suggested such tests, I have said, "No, no." The sacred things which concern the cause of God must not be dealt with by such methods. God does not instruct us that we are to learn His will by any such way. 6BIO 352 5 But W. C. White persisted: Suppose it comes to a business transaction. I see a property that looks good to me. I ask the Lord to tell me whether to buy it or not. Then I adopt the manner of tossing up a piece of money, and if it comes one side up, I buy it; and if the other side comes up, I will not buy it. 6BIO 352 6 To this, Ellen White replied: 6BIO 353 1 God has given me the message that no such thing is to come into the work of His cause. It would lower it into the dust. This is how it was presented to me. It would divert the mind from God and His power and His grace, to commonplace things. 6BIO 353 2 To be doubly sure, W. C. White stated that Brother Harris always prayed before he tossed up his coin. Would not that make some difference? 6BIO 353 3 "Not a whit of difference," Ellen White replied. She cited several instances of supposed guidance in the early days. Following certain "signs," some men were led to exchange wives, others to put their hands on hot stoves. In one case a dead child was left unburied, for a "sign" had been given that it would be raised from the dead. 6BIO 353 4 When asked whether she wanted to send any word to Mr. Harris, she responded: 6BIO 353 5 I should say, Now, my brother, I have seen just the very same thing as your moving a piece of silver and its falling so and so, and I have seen how it ended with those who accepted this as indicating the mind of God. It is the Bible plan for a group of people to pray together and study His Word together for light, rather than that an individual shall follow his fancies supported by such methods. 6BIO 353 6 If the Lord is working for us, He does it in His own order. He does not step out of His order to adopt methods of such an earthly character.... 6BIO 353 7 I would say to Brother Harris, Let your movements be guarded. God does not place His approval on any such movement as this.... I shall never consent to anything of this kind coming in among our people. It must not be permitted.--Manuscript 3, 1911. (see also Sp. T, Series B, No. 17). 6BIO 353 8 The historical record indicates that Harris found devious reasons for not heeding the counsel given in the interview. In a subsequent letter, written June 7, Ellen White declared: 6BIO 353 9 I am instructed to say to you that God is not leading you in your large plans and speculations.... That which you suppose to be light from the Lord is a device of the enemy.--Letter 28, 1911. 6BIO 354 1 On June 22, 1911, Harris published full-page advertisements in the San Francisco Call and the San Francisco Evening Bulletin. This led the California Conference to publish a repudiation of any claims he had made that would tie the church to his financial ventures, from a railroad that would not run trains on the Sabbath, to the development of a town inhabited only by Sabbathkeepers, to most promising oil-well and gold-mine schemes (DF 258). 6BIO 354 2 The experience provided the basis of a line of warning needed by Seventh-day Adventists. There were others in central California who were intrigued with large and attractive investment schemes in real estate and mining. Special Testimonies, Series B, No. 17, the pamphlet published to meet these financial threats, contained Ellen White's counsel to Harris, the heart of which is found in Selected Messages 2:325 to 328. Stonewall Jackson Harris soon dropped from prominence. Ellen G. White and Her Sons 6BIO 354 3 Sometime during 1911 Ellen White made known certain matters that had been revealed to her years earlier but that she, on God's instruction, had discreetly withheld from all, both family and church officials. This had to do with the interrelationship between the mother and her two sons, Edson and William. In this connection, the angel instructed her: 6BIO 354 4 "This matter is not to be opened to your children, for both are to be proved. The time will come when you may have to speak all that I shall give you."--Manuscript 56, 1911. 6BIO 354 5 In the earlier years of her ministry, although not influenced by her husband, she had, in her writing and sermons, leaned upon him for encouragement, counsel, and support. She also sought his aid in preparing her writings for publication. Of this she wrote in 1906: 6BIO 354 6 While my husband lived, he acted as a helper and counselor in the sending out of the messages that were given to me. We traveled extensively. Sometimes light would be given to me in the night season, sometimes in the daytime before large congregations. The instruction I received in vision was faithfully written out by me, as I had time and strength for the work. Afterward we examined the matter together, my husband correcting grammatical errors and eliminating needless repetition. Then it was carefully copied for the persons addressed, or for the printer.--DF 107g, The Writing and Sending Out of the Testimonies to the Church, p. 4 (Ibid., 1:50). 6BIO 355 1 After James White's death in 1881, she had leaned more and more on her son William to assist her in her travels and to counsel her. In this, church leaders were pleased. Unselfishly and tirelessly he stood by her side with a good understanding of what was expected of him, not to influence or attempt to guide, but to assist. He was oblivious to frequent criticisms that came as the result of this working arrangement. But what gave Ellen White confidence was the word that came from the Lord to her regarding the trustworthiness of William and the manner in which he was guided by the Holy Spirit. He had proved himself, and as Ellen White neared the close of her work it was appropriate that she should disclose what she had held in her heart. In fact, she was instructed to do so. 6BIO 355 2 In this disclosure both sons are brought to view. What is revealed can best be understood in the light of the events through the years, some of which have been brought to the fore in this biography. The document she has left us seems to be more of a "memorandum" than a testimony: 6BIO 355 3 "I will appoint both your children that they shall strengthen your hands in sound judgment. But your youngest son shall carry the work with you.... 6BIO 355 4 "I will be his wisdom, I will be his judgment, and he shall work out in connection with his mother the important matter to come before the people.... 6BIO 355 5 "Both will be your helpers, in perfect agreement in conducting different lines in missionary work, standing firmly, unitedly, for great battles are to be fought. 6BIO 355 6 "Your sons are of different temperaments. Your youngest will be your dependence, but the eldest shall be My minister to open the Word to very many people and to organize the work in various lines. 6BIO 355 7 "Temptations will come to the eldest that preference in judgment shall be given to him above the youngest. But this cannot be. Both are to be guided by the light given their mother, and stand in perfect harmony.... 6BIO 356 1 "Let no jealousy come in because of the position I have appointed the youngest. I have put My Spirit upon him, and if the eldest will respect the position given the youngest, both shall become strong to build up the work in different lines. The eldest must be standing as ready to be counseled by the youngest, for I have made him My counselor. There is to be no contention, no strife, no division, because I have given him from his birth special traits of character which the eldest has not." ... 6BIO 356 2 The Lord said, "I will prove them both, but both must stand distinct and separate from influences which will be brought to bear to break up the plans I have marked out. But the youngest is fitted for a work that will make him counselor, receiving the words from his mother. Both must carefully consider matters that I shall give.... 6BIO 356 3 "These things are not to be revealed to either until I shall instruct you, for both are to be proved. The time will come when you may have to speak all that I shall give you.... 6BIO 356 4 "There will be a determination on the part of Satan to disarrange and break up My plan. A constant, ever-increasing confidence in the Word of God, and in the light given My servant, will keep these two workers blended; but the younger must be counselor, when needed, to the elder.... 6BIO 356 5 "Now you are at this period to open this matter to your sons. The instruction given, if obeyed, will be able to place things on the right bearing. You as a mother have suffered much, but you have not failed nor been discouraged. 6BIO 356 6 "The eldest son has been sorely tempted and if he had closed his ears and heart to unwise counselors, he would have stood a strong man. Now after he knows My purpose, the eldest must be transformed and the youngest must stand in the counsel of the Lord. He has borne his test wisely, and the Lord will help him to continue the work appointed."--Manuscript 56a, 1911. 6BIO 356 7 The instruction molded Ellen White's attitude toward her sons and when revealed was an encouragement to W. C. White. It would continue to be so in the days that followed, some of them difficult days. As questions were raised on inspiration, some of them sparked by the work done on the 1911 edition of The Great Controversy, W. C. White could stand in strength in his positions and attitudes molded by a closeness to his mother's work and subject to the influence of the Spirit of God. The effect on Edson was less noticeable. He continued to the close of his life to make a contribution to the cause of God, the last of which was in the production of evangelistic visual materials. Routine Work at Elmshaven 6BIO 357 1 Ellen White's work continued, usually beginning early in the day. Her correspondence had dwindled to a trickle. There were not many new issues, and most questions coming in to her and her staff could be answered by materials written earlier. In the midst of writing a letter to Elder and Mrs. Haskell, who were conducting evangelistic work in Portland, Maine, she interjected the words, "The bell is ringing, calling me to worship and breakfast; so I will stop." She had just expressed her pleasure in receiving their encouraging reports, and had written: 6BIO 357 2 I hope to visit Portland again. I would like to be there now, but it seems too great a risk to go just as the cold season is coming on.--Letter 74, 1911. 6BIO 357 3 At Elmshaven there was a new development that especially interested a proud grandmother. Her twin grandsons, Herbert and Henry, now 15 years of age, were becoming interested in printing, perhaps not strange in view of the family history and tradition, for James White had started what had become two large publishing houses in the United States, and Edson had started a third. 6BIO 357 4 From Nashville Edson sent the boys, as a present, a little printing press he no longer had use for. When it arrived in late 1910, it was in somewhat less than usable condition. But the anticipation of receiving the little press had set in motion dreams of a new venture that not even the poor condition of the equipment could dampen. In fact, some have said that the Whites had "printer's ink instead of blood in their veins." At any rate, hope could not be repressed, and the grandmother, who had a decade earlier given Willie seven acres of land as a homesite with the instruction that it was to be the children's schoolroom and playground, was now prepared to encourage the new line of developing interest in the new generation of Whites. 6BIO 358 1 William, so heavily involved in the interests of the cause of God that he was seemingly only seldom at home with his family, was deprived the privilege of working closely with his boys in this new development. But the trusted Clarence Crisler, who had some printing experience, was drawn into the situation. In San Francisco he bought, at Ellen White's expense, a little printing press and basic printing equipment. The secondhand Chandler and Price press, operated by foot power, was purchased for $125. Type, ink, and printing supplies cost another $500 or more. 6BIO 358 2 In mid-October, as Crisler was working in Mountain View seeing The Acts of the Apostles through the press, Herbert joined him for a day. He received instruction from the foreman, watched the photoengraving process from start to finish, worked in the typeroom and the job pressroom, "rode" a Miehle press for two hours, and watched makeup on the rotary press. That evening was spent in one of the large newspaper offices in San Francisco watching a daily paper put together. That did it. From that time on, Herbert had an obsession to print. Henry, much interested, would join him in this very natural White family venture. 6BIO 358 3 A portion of the fruit shed, just north of the big barn at Elmshaven, was partitioned off and the printing equipment moved in. Soon over the door were seen the words "Elmshaven Press." 6BIO 358 4 From the start, the job printing done by the Elmshaven Press was of high quality. It was an after-school activity, but the business grew, and before long the entire first floor of the fruit shed was occupied by the printing office. Ellen White was pleased with the development, which became the means of meeting school expenses for the boys and their sister Grace. When the twins were ready for college, they sold the business to nearby Pacific Union College with the understanding that they would manage the growing enterprise and teach printing. The College Press has since provided both employment and training to thousands of young people, some of whom would be distinguished by high editorial and executive positions. 6BIO 358 5 College finished, both Herbert and Henry were called to mission service in China, Herbert as superintendent of the Signs Publishing Company in Shanghai and Henry to school administration farther north. Another Visit to Loma Linda 6BIO 359 1 In November Ellen White was at Loma Linda for some important meetings relating to the development of the medical school. She and her helpers were given pleasant rooms on the third floor of the Sanitarium building, Sara McEnterfer and Minnie Hawkins occupying the room next to hers. Ellen White basked, as it were, in feelings of thankfulness to God for His guiding providences in securing and developing the property. 6BIO 359 2 On November 19, while at Loma Linda, she received from Pacific Press the first copy of the newly published The Acts of the Apostles. It was a day of rejoicing. Later in the week she returned to her Elmshaven home. 6BIO 359 3 Sunday, November 26, was Ellen White's eighty-fourth birthday. She celebrated by sending copies of her latest book to nearly a hundred of her friends. They were accompanied by a little printed message, each copy of which she signed. 6BIO 359 4 Neither her decreasing strength, nor what could be discouragements in the progress of the Lord's work, nor the perversities of human hearts dampened Ellen White's spirits, and she could write with a sincere heart near the close of the year 1911: 6BIO 359 5 I am very thankful that the Lord has given me the privilege of being His messenger to communicate precious truth to others.--Letter 80, 1911. ------------------------Chapter 27--Winding Down a Busy Life Program 6BIO 360 1 The fact that Ellen White was growing old was no secret. Simple chronology made this evident. When the year 1912 dawned she was in her eighty-fifth year. The marvel to acquaintances, church leaders, and her family was her ability to continue to produce. In early January she wrote: 6BIO 360 2 There will be one more book--that dealing with the Old Testament history from the time of David to the time of Christ [Prophets and Kings]. The material for this book has been written, and is on file, but is not yet put into shape. When this book is completed, I shall feel that my work is finished. Yet I can hold my pen as firmly today as I have done in years past.--Letter 4, 1912. 6BIO 360 3 Book production pressed hard because of the awareness that her years were running out. She followed with keen interest the developments at the new medical college in Loma Linda--insisted, in fact, on being there for major administrative meetings in the spring and fall. She entertained the hope of traveling east once again to take part in evangelistic work in the city of Portland, Maine, and she was ready to accept speaking appointments at nearby churches. This was on condition that if, on the day of the appointment, she lacked the strength for the effort, either W. C. White or D. E. Robinson would take the pulpit. 6BIO 360 4 "She is trying to grow old gracefully," wrote her son, "and she is succeeding much better than I thought it possible.... She accepts the fact that she is growing old in a very sensible, philosophical way."--WCW to AGD, August 26, 1912. But growing old she was, and William wrote to Edson on February 18, saying: 6BIO 361 1 Mother is gradually growing weaker. She cannot read as constantly as heretofore, and she writes but little.... Mother sometimes speaks of going to Portland this summer. But Sara and I are hoping that you will come to California in May or June and that this will present to Mother abundant reason for not planning to go east this summer. 6BIO 361 2 This was written just three days after Ellen White had signed her "last will and testament," a document that held considerable significance. The Future Custody of Her Writings 6BIO 361 3 It was quite natural, having come to her eighty-fifth year and to the final stage in her work, that she, her son William, and Elder A. G. Daniells, president of the General Conference, should be giving some consideration to the custody, on her death, of her writings, published and unpublished. The two men watched with keen interest whatever moves she should make in this direction, but it was a detached interest, for they felt that she herself must take the initiative and direct in steps taken. Both understood well that the Lord led her mind and she must be left untrammeled. Twenty years after her death, Elder Daniells wrote of this matter: 6BIO 361 4 Several times during the later years of her life, Mrs. E. G. White expressed to me, and to others, concern regarding the future of her writings. She was anxious that her books already in print should continue to be widely circulated, also that a proper use should be made of the unpublished manuscripts that she would leave. 6BIO 361 5 It was difficult at that time for me to understand this anxiety on her part. I tried to assure her of the deep interest our people had in her work, and of my conviction that when the time of which she made mention should come, the leaders would surely take such steps as were necessary to promote the circulation of her messages. But such assurance did not satisfy her. She said that she had received cautions indicating that the leaders might become so 6BIO 362 6 busy with administrative work that they could not give proper attention to the promotion of her particular writings. 6BIO 362 1 And she feared that no one, except perhaps her son, Elder W. C. White, would adequately realize the need of bringing forth at the proper time such unprinted manuscripts as contained certain cautions and warnings the Lord had given her which would be needed in the closing years of our work. So for a number of years this burden rested upon her heart.--AGD statement, "Mrs. White's Legacy to the Trustees," March 11, 1935 (MR, p. 68). 6BIO 362 2 This matter had not been left without some attention during her later years, but the steps she had taken thus far, which would leave the responsibility largely with her two sons, seemed inadequate, especially so in the light of the memorandum dealing with family relationships disclosed in 1911 and noted in the preceding chapter. 6BIO 362 3 On January 31, 1912, W. C. White wrote to Elder Daniells about the matter, stating that he had spent the previous day in San Francisco conferring with Attorney Theodore Bell concerning a new draft of his mother's will. He stated: 6BIO 362 4 Whenever Mother has considered the matter of a new will during the last two years, she has said that she felt that the matter would clear up in her mind. In view of this confidence on Mother's part, we have waited, without great anxiety, but I have repeatedly brought the matter to her attention, and have urged her to tell us wherein the draft prepared in 1909 was unsatisfactory. 6BIO 362 5 From time to time she stated her wish regarding various points. These I noted down, and putting them together they were chiefly as follows: 6BIO 362 6 A more liberal provision for Ella and Mabel, and Edson and me. [See Appendix B. "The Settlement of Ellen G. White's Estate."] 6BIO 362 7 Permanent trustees, and a larger number of trustees who were intimately connected with her work. 6BIO 362 8 Another provision Mother desired in the will was that the mission schools, white and colored, be remembered.... 6BIO 362 9 After shaping up roughly these ideas, we took the matter to Theodore A. Bell, and told him exactly what was aimed at in the will. He gave the matter some study, and worked out a plan that seems to us to be very good. 6BIO 363 1 Instead of ordering that the real estate be sold as soon as possible, it is provided that the trustees shall have time to dispose of it to the very best advantage. An appeal is made to the creditors, to give time for the properties in the trust to pay up the claims. 6BIO 363 2 The trustees that Mother has chosen are: W. C. White, C. C. Crisler, Arthur G. Daniells, Charles H. Jones, and Frank [Francis] M. Wilcox. 6BIO 363 3 Executors, W. C. White and C. H. Jones. 6BIO 363 4 On receiving this information from W. C. White, Daniells responded: 6BIO 363 5 Yesterday I received your letter written at Hanford, January 31, in which you give me some information regarding your mother's will. I hope that when it is completed, it will be right. You know something of my solicitude regarding this, and why, so I need not add anything in this.--AGD to WCW, February 6, 1912. At Work Through 1912 6BIO 363 6 But Ellen White's work was far from completed. A little later in the year, W. C. White reported, regarding his mother's continuing interest in day-to-day work: 6BIO 363 7 To those who are closely connected with Mother, it is very remarkable that in her age and feebleness she is able to give us such valuable counsel and direction regarding the book work. She does not mark the manuscripts very much, but here or there she puts in a word, a phrase, or a sentence to round out the thought or make it more emphatic, and every few days, when she is reading manuscript, she comes out to the office or calls Brother Crisler to her room and then she tells him the importance of searching for manuscripts making very clear and plain such and such features of the work. 6BIO 363 8 White explained: Oftentime when she calls attention to what she has written upon a certain subject, it is difficult at first for us to appreciate the bearing that this has upon the manuscripts already gathered, but Brother Crisler is faithful in making notes, and sometimes after Mother has called attention several times to some lesson she has written upon and emphasized its importance, Crisler makes another search in her manuscripts for material along the lines she has been pressing upon his attention, and in so doing, he finds choice matter which in the light of Mother's suggestions, he can use with the original manuscripts, making the subject much more complete.--WCW to AGD, August 26, 1912. 6BIO 364 1 By mid-May, W. C. White could report: We are making excellent progress with the work on Mother's book.... We hope that the heaviest part of this work will be completed in July.--WCW to AGD, May 14, 1912. 6BIO 364 2 But in August they were still at work on the manuscript. In fact, only seldom does an author or compiler reach the goal he sets for himself in literary production, but White expressed the hope that the book could be printed before the forthcoming General Conference session scheduled for the spring of 1913. But even in this they failed (WCW to AGD, August 15, 1912). Correspondence and Interest in Correspondence 6BIO 364 3 In a May 13 letter to Edson, W. C. White, in describing their mother's waning strength, explained, "Instead of writing several letters a day as in the olden time, Mother writes only two or three a month nowadays." 6BIO 364 4 Mother's health is quite changeable. Some days she reads a little too much, then does not sleep at night and the next day is very feeble. Perhaps the next night she will rest well and feel of good courage and ambitious the next day. 6BIO 364 5 A few weeks later, Ellen White was writing to her close friends the Haskells: 6BIO 364 6 I must write you a short letter today. I have begun several letters to you, but have not succeeded in finishing any. I hope you will not cease to write to me, even though I do not write often. I am always interested in your work, and always glad to hear from you. 6BIO 365 1 We are all very busy, doing our best to prepare the new book for publication. I want the light of truth to go to every place, that it may enlighten those who are now ignorant of the reasons for our faith.--Letter 28, 1912. 6BIO 365 2 While direct correspondence between Ellen White and workers and laymen in the field had ground almost to a halt, she did not lose interest in what was happening in the denomination. Her son shared interesting correspondence with her. As through the previous years, church leaders communicated with her largely through W. C. White. In one letter to Elder Daniells, White tells of how his mother and others had read his recent letters "with deep interest" (WCW to AGD, January 19, 1912). A few weeks later he wrote to Daniells: 6BIO 365 3 I have several very interesting letters from you which I have read with much interest, as has Mother, Elder Irwin, and others who are connected with our work.--WCW to AGD, February 29, 1912. 6BIO 365 4 Of a ten-page letter written in early May, he noted: "I can assure you that Mother and I were very glad to read what you have written."--WCW to AGD, May 14, 1912. Through the year 1912, Daniells wrote nineteen letters to W. C. White, and White wrote twenty-two to him; very often Ellen White was privy to this exchange of correspondence. Daniells opened his letter of December 31, 1912, with the words, "I was just squaring myself to write you another 'book of Daniel' when it was decided by our brethren here in Washington to call a special meeting of the General Conference Committee, to convene at Mountain View, January 19." So, he said,"As I shall see you soon, and have an opportunity, I hope, to talk with you about many things which I wish to place before you, I shall write little more at this time." 6BIO 365 5 And we find evidence of Ellen White reading some of W. C. White's outgoing letters. On October 31, 1912, he wrote in a careful way to S. N. Haskell, countering the verbal-inspiration theory Haskell was inclined to. At the lower left-hand corner of the last page, Ellen White wrote with her pen: "I approve of the remarks made in this letter. Ellen G. White." A Quiet, Uninterrupted Visit with His Mother 6BIO 366 1 On Sabbath, June 15, W. C. White found his mother rested. Instead of attending church, he spent much of the morning and part of the afternoon with her, telling of the progress of the work, particularly at Loma Linda. During this conversation, White wrote down some things she said. Some of these disclosed rare insights: 6BIO 366 2 "The Loma Linda institution, if conducted according to the will of God, will become the most important in its work of all our institutions throughout the world." 6BIO 366 3 "Now is the time when we must do all that we can to see that every stone in the foundation of the Loma Linda enterprise is laid right."--WCW to AGD, June 16, 1912. 6BIO 366 4 In the Sabbath-afternoon visit they discussed her often-expressed intention to visit Portland, Maine, once more. William pointed out to her that the trip would probably cost $500 and the injury that would come to the literary work in progress at Elmshaven would be more serious than a loss of $2,000. 6BIO 366 5 He also enumerated some of the enterprises that they had in mind to take hold of as soon as the manuscript for the Old Testament history was completed. It exceeded somewhat her conjecture expressed earlier of the possibility of getting out "one more book." 6BIO 366 6 He mentioned to her some of the books that were being called for--among them, a revision of Christian Education. This should not be confused with the book Education, published in 1903; rather, it was a 250-page volume drawn from E. G. White manuscripts and issued ten years earlier. Gospel Workers, published in 1892, was to be revised and enlarged. W. C. White then mentioned a "compilation of [the] Testimonies for translation into foreign languages, Experience and Views revised [Life Sketches of Ellen G. White], Story of the Health Reform Movement, Story of Labors in Europe, Story of Labors in Australia, Bible Sanctification revised, et cetera, et cetera" (Ibid.). It was quite an array of work looming before them. 6BIO 366 7 Ellen White's response surprised and greatly pleased her son. She said that for a couple of weeks she had felt no burden to go to Portland in the coming summer. She declared: 6BIO 367 1 "I am not able to make such a journey in my present state of health.... I feel that my time and strength must be devoted to my books. They will speak to large congregations over and over again after my voice is silent. 6BIO 367 2 "Remaining here, I can attend nearby meetings, and if we consent to break our work for anything, it will be in time of necessity to help the work at Loma Linda."-- (Ibid.) 6BIO 367 3 She had already made one trip south that year to attend three important gatherings in southern California held in close proximity: a union-wide ministerial institute, March 12 to 20; the session of the Pacific Union Conference, March 21 to 26; and the Loma Linda constituency meetings, March 27 to April 1. The latter had been followed by several days of board meetings. The Spring Trip to Southern California 6BIO 367 4 At ten o'clock Sunday morning, March 10, Ellen White and William, along with Sara McEnterfer and Helen Graham, had left Elmshaven, catching the Santa Fe "Angel" that evening from Oakland. They were met in San Bernardino a little before seven Monday morning and were taken by automobile to Loma Linda in time for breakfast. 6BIO 367 5 W. C. White reports that as they were gliding along over the five miles of good road from San Bernardino to the Sanitarium he thought of his father and mother in 1846, 1847, and 1848, how they often traveled on canal boats because it was less expensive than the railway trains, if there was a choice; or drove with horse and carriage across the country, eating their cold lunches by the roadside. "How different it is now," he pondered, "with our thousands of friends, and our sanitariums with all their conveniences to care for us wherever we go!"--WCW to Marion Crawford, May 7, 1912. 6BIO 367 6 Ellen White spent the next few days at Loma Linda and later in the week went to Los Angeles for the closing days of the ministerial institute. The meetings on Sabbath were held in the Temple Auditorium, one of the largest in Los Angeles. Many of the members of surrounding churches came in for the services. Elder Daniells spoke Sabbath morning, and Ellen White, Sabbath afternoon; she dwelt on the words of the Saviour to His disciples, that they should love one another (Pacific Union Recorder, March 21, 1912). She spoke again at the institute two days later. 6BIO 368 1 After the ministerial meeting, the sixth session of the Pacific Union Conference was held in Los Angeles March 21 to 26. Ellen White spoke on Thursday, the opening day, and again on Sabbath. Elder E. E. Andross was called to the presidency of the union, and Elder G. A. Irwin, retiring, was made vice-president. Both were safe men as far as the medical school interests were concerned. On Tuesday, March 26, she returned to Loma Linda to be present for the constituency meeting, which opened the next morning. 6BIO 368 2 She took quite an active part in both the constituency meeting and the meeting of the board that followed. Invited to address the constituency, she spoke Thursday morning, stressing unity in all features of the work of the church. Her remarks imply some threats to the work at Loma Linda. What she said was summed up in the minutes of the March 28 constituency meeting: 6BIO 368 3 Mrs. E. G. White was present and spoke to the members of the constituency meeting for thirty minutes, emphasizing the fact that we are working for time and eternity. It is pleasing to see the spirit of unity that has characterized our councils. Unity is very important in order to accomplish the great work before us.... Be of one mind, of one heart, of one spirit. Come into unity. Don't strive to get up some new thing. Work together. Plan wisely and intelligently. Harmonize, harmonize. Bring the mind into harmony with God. Don't be driven from your position by somebody's notions. Work together. The Lord is working for us.--Constituency Meeting Minutes, March 28, 1912 (see also DF 5, Medical Practice and the Educational Program at Loma Linda, p. 125). 6BIO 368 4 The same day, she joined in an interview regarding the purchase of more land at Loma Linda. 6BIO 368 5 At the opening of the constituency meeting, Elder G. A. Irwin, the president of the corporation, had set forth three factors he considered positively essential if the medical school was to succeed. One of these, the factor he considered the most essential, was "steadfast adherence upon the part of the directors and medical faculty to the principles contained in the instruction upon which the institution was founded" (Ibid., 118). 6BIO 369 1 Others involved in the work were of the same mind, which accounts for the place of importance given to Ellen White's words of counsel. 6BIO 369 2 In the development of the medical school the point had been reached where provision had to be made for the clinical years of physician training. At first it was hoped that these needs could largely be met with the construction of a modest hospital at Loma Linda. Now it was clear that with the relatively sparse population in the area, the hospital at Loma Linda would be inadequate; they had to look to a populated area. 6BIO 369 3 As the Loma Linda board wrestled with the problem, they were well aware of Ellen White's repeated advice that a sanitarium should not be located in Los Angeles. She was drawn in for counsel, and met with the board on the afternoon of April 4. W. C. White had discussed the matter of the clinical needs with his mother as they drove together that morning about the Loma Linda grounds. It now seemed overwhelmingly evident that the clinical work needed to be done largely in a center of population, and the question had narrowed down to a choice of going into Los Angeles for all of the clinical work or of doing part of the work at Loma Linda and part in Los Angeles. 6BIO 369 4 Ellen White spoke up cheerfully and promptly, and said that that was the better way--to do part of the work here, and part in Los Angeles. Both in the conversation with her son and now with the board, she supported the proposition that the students get part of their experience at Loma Linda and part of it in Los Angeles (Manuscript 14, 1912). As W. C. White reported this in the Review and Herald sometime later, he put it this way: "She advised that we do in Loma Linda just as much of the work as could be done acceptably there, and carry the remainder to Los Angeles."--September 28, 1916. 6BIO 369 5 After spending another week or two at Loma Linda, she returned to Elmshaven, where it was back to the book work with her reading manuscripts, writing, and occasionally filling speaking appointments. The first of these was at Pacific Union College, Sabbath, April 27; and then St. Helena the next Sabbath, at Napa on May 11, and on the eighteenth she was at Santa Rosa. The Vision Concerning Recreation 6BIO 370 1 The records for 1912 mention only a few visions given during that year, but there was one of considerable significance on the night of July 4. In 1912, the Fourth of July fell on Thursday. The management of St. Helena Sanitarium was concerned about keeping their patients and helpers on the grounds happy, and planned a well-filled day of patriotic activity and recreation. In the morning there was band music and a flag-raising ceremony, and in the afternoon a baseball game, which, according to reports, was played in a good spirit. 6BIO 370 2 But in the evening there were some events of a different nature. Among the activities, of which musical renditions were a part, was a contest between two boys with blackened faces who, balanced on rails, endeavored to knock each other off with pillows. Another feature was a contest called "Slinging the Monkey." Each of three or four young men put his feet in a slip noose, the other end of which was tied to a ceiling beam. Walking on their hands they tried to see who could go the farthest before the rope swung them back. Then there was a pie-eating contest. Four fellows with their hands tied behind their backs ate custard and blackberry pies off the table (DF 249d, WCW to E. C. Kellogg, November 1, 1912). 6BIO 370 3 The W. C. White children were at the party; the parents were not. Grace reported years later that her parents, Willie and May, were in bed by the time the children returned home. Ellen White at her Elmshaven home had retired much earlier. 6BIO 370 4 When W. C. White stepped in to see his mother the next morning, he found her "perplexed and disheartened." She told him that she had slept but little the night before, and various scenes had passed before her. She felt too weak to talk about it then, but later in the day dictated a letter addressed to "The Sanitarium Family at St. Helena." On Sabbath morning, July 6, she asked for the pulpit at the Sanitarium church so that she might address the worshipers and read the letter written on Friday. As she stood in the pulpit in the chapel, with employees and guests before her, she began to speak: 6BIO 370 5 I have felt an intense interest in regard to the directing of this sanitarium; and as we have considered the best course to pursue to bring the light of truth before the patients, I have earnestly desired that they should understand what is truth for this time. And I have felt some anxiety in regard to the youth in this institution. The example set at this place should be such as to reveal the uplifting principles of the Word of God, that those who come here may be led to follow fully the light of truth. 6BIO 371 1 In the night season some matters were brought very clearly before me. A message was given to me for you.... Some things have been presented to me showing that we needed to come into a more sacred nearness to God. In the night season I was taken through the institution, and I heard some things and saw some things that were not pleasing to God. I do not know that others noticed them. If they did not, they will have to know, because everything done in this institution must be done to the glory of Him who established it.--Manuscript 49, 1912. 6BIO 371 2 Picking up the transcript of her letter addressed to the Sanitarium family Friday morning, she read: 6BIO 371 3 Last night after I had retired to rest, a strange depression came over me, and for a long time I was unable to sleep. 6BIO 371 4 Then I seemed to be talking with companies of our people.... I was saying to them, "You do not need to plan for unholy amusements. When your life is hid with Christ in God, you will find in Him all the enchantment that you need." Words like these had been spoken to me. 6BIO 371 5 As I passed from one group to another, I experienced disappointment after disappointment. There was revealed in each company a desire for foolish pleasure. Men and women, acting like children, seemed to have forgotten their responsibility to glorify God. I saw the foolish actions, and heard the foolish words that were spoken. 6BIO 371 6 And I saw how the Spirit of God was grieved, and the Lord dishonored. While God and angels were working by every possible means for the upbuilding of the kingdom of heaven in earth in truth and righteousness, those who should have been standing as heaven's representatives were taking a low level and dishonoring their Redeemer's name. 6BIO 371 7 I said to some, "You should bear in mind that as God's professed people you are called to reach a high standard. The Lord cannot be glorified by such a course as you are now pursuing. He bids us glorify Him in our body, and in our spirit, which are His. 6BIO 372 1 "I do not know with what words to describe these scenes, or what character to give them; but I know that in participating in them you are lessening your influence for righteousness; you are displeasing the Lord; you are setting an example that none can safely follow."--Letter 32, 1912. 6BIO 372 2 The letter she was reading continued in this vein, stressing the responsibility of sanitarium employees for setting a high standard in example, and the raising of the question of what influence for good could those who participated in such happenings have as they should pray at the bedside of patients who witnessed what had taken place. She mentioned that she saw angels standing by, writing. 6BIO 372 3 I looked to see what they had written. I read these words: "None of these things will give you spiritual strength, but will lessen your influence for righteousness."-- Ibid. 6BIO 372 4 After reading the six-page letter, she commented at some length and reminded the personnel of the institution: 6BIO 372 5 We are here to minister to the sick and afflicted, to relieve their sufferings, and if possible, to win them to Christ. It is your privilege to seek to benefit all who come upon this ground. Nothing should be done on these premises that will in any way counteract the influence of the Spirit of God which should constantly abide here.--Manuscript 49, 1912. 6BIO 372 6 It was a solemn meeting. There was no resentment, but a humbling of heart. Commenting on the experience the following Wednesday, W. C. White wrote: 6BIO 372 7 The tenderness with which Mother introduced the matter and which accompanied her presentation of that which she had written impressed those present very much. In the afternoon we had an excellent social meeting in which many bore testimony expressing sorrow for a part which they had taken in the Fourth of July program, and many expressed gratitude to God that He had sent them a message of counsel and reproof. We are hoping that this will mark the turning point in the experience of our Sanitarium helpers.--WCW to E. E. Andross, July 10, 1912. Not an Isolated Situation 6BIO 373 1 Soon after this experience at the Sanitarium, W. C. White discovered that the question of recreation and sports was a live one in many places. Sarah Peck, now at Union College, wrote about the nonsensical "cheers" that had been developed to spur the athletic teams to "greater frenzy." From Keene, Texas, Prof. C. B. Hughes, the principal, wrote that while things seemed to be under control at the time, during the past two years the broom shop manager had had a terrible time keeping his workers at their jobs. Football and baseball games seemed to have a stronger appeal, and the games were so vigorous that one boy had his arm broken and several others suffered injuries that kept them from their work (DF 249d, C. B. Hughes to WCW, August 26, 1912). 6BIO 373 2 The Fourth of July incident and the testimony written the next morning and these various reports encouraged the staff at Elmshaven to publish another Special Testimony, which they titled "Recreation" (see Sp. T, Series B, No. 21). The type was set at the "Elmshaven Press," and the printing was done at Mountain View. Its distribution and reading exerted a modifying influence in church ranks. 6BIO 373 3 Only two or three weeks before this Fourth of July incident and the vision, Ellen White had sounded some cautions concerning the operation of swimming pools at Seventh-day Adventist institutions. This was in connection with W. C. White's Sabbath-afternoon visit with his mother on June 15. The students at Loma Linda had urged the construction of a swimming pool, to be financed and controlled by an organization of the students. The board had voted to investigate the Spirit of Prophecy counsels before proceeding with the proposition. Now W. C. White, a member of the board, put the matter before his mother. She responded: 6BIO 373 4 "The swimming pool may be an advantage healthwise, but all along as proposals have been made in various places to provide swimming pools, it has been presented to me that there is great danger of the development of unfavorable and serious difficulties. 6BIO 374 1 "In no case could I consent to a swimming pool being established which should be under the control of an organization of students. If there is to be a swimming pool, it should be fully under the control of the institution. Such an enterprise would need to be cared for by persons wisely chosen who will superintend the use of the place with Christian vigilance."--WCW to AGD, June 16, 1912. Elmshaven in September 6BIO 374 2 On September 17, W. C. White gave an illuminating word picture of what was happening at Elmshaven as he wrote to Elder Edward Forga, who was working in Spain. Forga had married May White's sister Marguerite, so by marriage there was a family connection. 6BIO 374 3 "If you were here this morning," White wrote. "you would see Mother and Sara just starting out for a drive." Such trips took them past the orchards and vineyards and homes of farmers. On occasion, they would turn in and Ellen White would have a little visit with the housewife and children. If there was a known need, the visit might be accompanied with gifts of food or useful garments. The residents with whom she visited often were of Italian or French origin and were friendly. Years after her death, Ellen White was remembered by many in the valley as the little white-haired lady who always spoke so lovingly of Jesus. 6BIO 374 4 In his letter to Forga, White continued: Mother is gradually growing feeble, but keeps cheerful, and does not worry as I feared she would over the fact that she cannot write as much as in former days. 6BIO 374 5 Miss Janie Workman, Wilfred Workman's sister, is now Mother's housekeeper. Miss Hawkins is a member of the family.... Mother has invited Crisler [whose wife had recently died] to board at her house. This will provide a man for the family. Crisler now works in a large room in the tank house, and will sleep in one room in the tank house, just over his office. The tank house is well built, and is four stories. 6BIO 374 6 W. C. White also mentioned the office and its work: 6BIO 375 1 In the office Brother Mason, Dores Robinson, Miss Steward, and Miss Hawkins are pursuing their regular lines of work.... In the little cottage between Mother's house and the barn, Mrs. Bree is working on the manuscript for the new edition of Christian Education [Counsels to Parents and Teachers], while her husband with the big farm team is hauling in a [freight] car of alfalfa hay which Brother James bought last week from near Woodland. 6BIO 375 2 West of Mother's house in the edge of the oat field, we now have a large shed near the furnace where the prunes are dipped. Near the dipping shed more than a half acre of ground is covered with trays on which pears and prunes are drying. This morning, Brother James and Ellis, Henry and Herbert and two others, are making trays and hauling in prunes from the orchard. Gracie and Arthur, with six members of the James family, are in the orchard picking up prunes. There is a full crop of prunes this year--probably forty tons of green prunes, which will make about sixteen tons after they are dried. Book Preparation 6BIO 375 3 But the main thrust through the late summer months and the fall months was in book preparation. In May, Ellen White had written: 6BIO 375 4 Just now, what strength I have is given mostly to bringing out in book form what I have written in past years on the Old Testament history from the time of Solomon to the time of Christ. Last year The Acts of the Apostles was put in print, and is being widely circulated; and now we are making good progress with this Old Testament history. We are advancing as fast as possible. 6BIO 375 5 I have faithful and conscientious helpers, who are gathering together what I have written for the Review, Signs, and Watchman, [Reference here is to several series of articles in each journal, each on a particular topic.] and in manuscripts and letters, and arranging it in chapters for the book. Sometimes I examine several chapters in a day, and at other times I can read but little because my eyes become weary and I am dizzy. The chapters that I have been reading recently are very precious.--Letter 20, 1912. 6BIO 376 1 At about this time W. C. White reported that she had read twenty-five or thirty chapters (WCW to AGD, May 14, 1912). The completed book had sixty chapters. Ellen White's Last Visit to Loma Linda 6BIO 376 2 Before the work on the manuscript for Prophets and Kings was finished, the time had come again for important meetings at Loma Linda. So Ellen White, W. C. White, Sara McEnterfer, and Clarence Crisler made the trip south on Wednesday night, November 6. Friday morning Ellen White addressed the board and the faculty, urging "good cheer" and reminding them that: 6BIO 376 3 God's promises to us are so rich, so full, that we need never hesitate or doubt; we need never waver or backslide. In view of the encouragements that are found all through the Word of God, we have no right to be gloomy or despondent.... 6BIO 376 4 Many, many times I have been instructed by the Lord to speak words of courage to His people. We are to put our trust in God, and believe in Him, and act in accordance with His will. We must ever remain in a position where we can praise the Lord and magnify His name.--Manuscript 71, 1912. 6BIO 376 5 Sabbath she spoke in the church, and at one noon hour she spoke to the students. She challenged the some sixty medical students, and another sixty in nurse's training, to high attainments: 6BIO 376 6 Opportunities are before you; if studious and upright, you may obtain an education of the highest value. Make the most of your privileges. Be not satisfied with ordinary attainments; seek to qualify yourselves to fill positions of trust in connection with the Lord's work in the earth. 6BIO 376 7 United with the God of wisdom and power, you may become intellectually strong, and increasingly capable as soul winners. You may become men and women of responsibility and influence, if, by the power of your will, coupled with divine strength, you earnestly engage in the work of securing a proper training.--Pacific Union Recorder, December 26, 1912. 6BIO 376 8 Ellen White and Sara McEnterfer spent almost a full month at Loma Linda while W. C. White and Clarence Crisler attended to a number of matters in southern California, including a visit to Paradise Valley Sanitarium. She passed her eighty-fifth birthday quietly at Loma Linda. 6BIO 377 1 On the journey north she spoke in Los Angeles; she reported that at the close of the meeting, friends and some of her old acquaintances expressed pleasure "that I could still speak with such clearness." "I was thankful that I had moved out in faith," she remarked, "for the Spirit of the Lord came upon me, and the grace of Christ sustained me."--Letter 2, 1912. This was the last time her voice was to be heard in southern California--a triumphant climax. Later Life Brought No Despondency 6BIO 377 2 As the year 1912 opened, she wrote to Edson: "Be of good courage.... The Lord is rich in resources." And she admonished, "Never write failure."--Letter 40, 1912. 6BIO 377 3 In December she wrote encouragingly to her longtime friend George W. Amadon, for many years factory superintendent of the Review and Herald. 6BIO 377 4 We received your letter, and I have only encouraging words to write you in reply. I can sympathize with you in your feelings of doubt and perplexity, for there are times when Satan seeks to bring to me the same trouble of mind, and I have to guard myself, that the tempter may not gain the advantage.... 6BIO 377 5 Brother Amadon, rest in the promises of God. When your mind is clouded because of physical weakness, do not try to think. You know that Jesus loves you. He understands your weakness. You may do His will by simply resting in His arms.... I send these words to you in the hope that they may bring courage and faith to your heart. Christ is all-merciful; and He is your Redeemer. He has not forgotten you.--Letter 44, 1912. 6BIO 377 6 In this letter to a fellow worker some five years younger than she, we see reflected Ellen White's philosophy in her sunset years. There was no bitterness, no uncertainty, no despondency, only confident trust. She knew in whom she believed. ------------------------Chapter 28--1913--Concerted Drive on Book Production 6BIO 378 1 Back home at Elmshaven after the monthlong stay in southern California, Ellen White found living and working conditions more comfortable than they had been in former winters. A new steam central heating plant had been installed, with a large wood-burning furnace in the basement of the nearby tank house. While fireplaces would continue to enhance the attractiveness of the home, they would not be used exclusively to heat the large rooms with their high ceilings. And in the office, steam radiators also took the place of the messy little wood stoves. 6BIO 378 2 New Year's Day fell on Wednesday. It was sunny and beautiful. Ellen White was feeling quite well and took her usual morning ride with Sara. December had brought refreshing rains, breaking a long dry spell. The grass was now green. The oats, sown before the rain, were coming up, making the fields bright and green, and W. C. White, as he took up his correspondence, wrote that at his mother's request he was wishing her friends "a Happy New Year." The year opened with book preparation in earnest, Ellen White working closely with her trusted literary helpers. Work on the Old Testament history, pushed so hard in 1912, seems to have slowed down, awaiting Clarence Crisler's attention. The preparation of the book on Christian education (Counsels to Parents and Teachers) was nearing completion and was receiving principal attention. 6BIO 378 3 In mid-January, Sara McEnterfer's older sister suffered a stroke, and she was released to care for her in Mountain View. Miss May Walling, Ellen White's niece whom she had reared and educated, was called from Oakland, where she was nursing, to attend Sister White. This work she faithfully performed till Ellen White's death. The Visit of Bookmen 6BIO 379 1 On Thursday, January 23, the staff at Elmshaven, except for W. C. White, who was in the East, played host to a group of about forty men and women who arrived at the home at about 4:00 P.M. For several days the literature evangelists working in the five union conferences in the territory of Pacific Press had been in Mountain View, together with conference leaders and others, for a convention. Now colporteurs, some of their wives, church leaders, and some others were spending the day visiting Pacific Union College, St. Helena Sanitarium, and Elmshaven. 6BIO 379 2 Advance notice had been given, and preparations were made to receive them. Appropriate exhibits showing books, documents, manuscripts, and letters that would be of interest to visitors were set up in the library room next to the manuscript vault. 6BIO 379 3 As they crowded into Ellen White's living room and dining room, she came down to receive them and to read her message of greeting. It opened: 6BIO 379 4 I welcome you all to "Elmshaven," the refuge that I found prepared for me on my return from Australia. In this quiet and comfortable home we have been able to prepare articles and books for publication. I hope you will enjoy your visit, and that you may come again. In your prosperity and welfare I am deeply interested. 6BIO 379 5 She declared: The time has come when a large work should be done by our canvassers. The world is asleep, and as watchmen they are to give the warning note, to awake the sleepers to a sense of their danger. The churches know not the time of their visitation. How can they best learn the truth? Through the efforts of the canvasser. 6BIO 379 6 All who consecrate themselves to God to work as canvassers are assisting to give the last message of warning to the world. They are the Lord's messengers, giving to multitudes in darkness and error the glad tidings of salvation.--Letter 3, 1913. 6BIO 380 1 After recounting some experiences in which Seventh-day Adventists were led to gain a broader grasp of the task before them, she urged her guests to pray for a deeper experience, and urged also that they go forth with hearts filled with the precious truths that God had given His people for this time. 6BIO 380 2 After addressing them for about thirty minutes, she presented each with one of her books of their choice--The Desire of Ages, The Acts of the Apostles, or some other. The gift was made doubly memorable by a card in each book, bearing a printed message of good cheer and her signature. A Year of Earnest Book Preparation 6BIO 380 3 The few letters she wrote in 1913 and some of the many W. C. White letters indicate the place that book preparation took. February 18: 6BIO 380 4 Mother is quite well these days, but not at all strong. Our work in the office is progressing nicely. Minnie and Maggie are at work collecting material for Gospel Workers.--WCW to AGD, February 18, 1913. March 31: 6BIO 380 5 [Mother] keeps quite cheerful, rides out almost every pleasant day, reads all the manuscripts that we are preparing for the printer, gives us much valuable counsel about the work.--WCW to N. H. Druillard, March 31, 1913. May 7: 6BIO 380 6 I have a company of faithful workers, who are helping to prepare matter for the press. They are of good courage, and look on the bright side. We are doing our best to gather together the precious instruction that the people need.--Letter 9, 1913. August 28: 6BIO 380 7 The past few months I have not done much letter writing, for I have wished to keep my strength for the reading of important matter in my book work. I have with me an excellent company of workers, men and women who are as true as steel to principle, and whose entire interests are bound up with this work. My faith has increased as I have tried to do my best to complete my writings.--Letter 11, 1913. December 4: 6BIO 380 8 I am fairly well healthwise, not suffering much pain, but I realize that old age is reminding me that I am mortal. My book work is still taking my time, and I am trying to finish my work with joy and not with grief. I have not lost my courage.--Letter 13, 1913. December 31: 6BIO 381 1 Some lines of our work are moving forward well. Sister Bree is making steady progress in the preparation of copy for Gospel Workers. Mother is reading this article by article, and enjoys it very much.--WCW to AGD, December 31, 1913. The Manuscript for Counsels to Parents and Teachers 6BIO 381 2 As the new year opened, the book they then called "Christian Education," known today as Counsels to Parents and Teachers, was receiving first attention. In a letter written to Elder O. A. Olsen on January 2, W. C. White described in some detail the procedures in preparing the manuscript: 6BIO 381 3 First of all, Professor Salisbury [secretary of the General Conference Department of Education] sat down with Mother's secretaries and spent two or three hours in pointing out those articles in the old book [Christian Education, 1893] which he regarded as essential; also those articles in Special Testimonies on Education [1897] which he thought should be used in the new edition. 6BIO 381 4 Then Sisters Minnie Hawkins, Maggie Bree, and Mary Steward gave the matter which he has designated very careful reading, and made notes as to its contents. Then they went to Mother's files to see what new matter they could find and they made note of its contents. 6BIO 381 5 Then we made a list of departments which we thought ought to be considered in the compilation and with these subjects before them, they made a thorough study of printed matter and manuscripts. As they collected matter, the departments developed from ten to fourteen. 6BIO 381 6 When the manuscript had been pulled together in its preliminary form, it was submitted to several leading educators for critical reading. To them W. C. White wrote: 6BIO 381 7 If you find anything in the manuscript to criticize, if you know of important material which should be added, or if you have any suggestions regarding arrangement, please send them along, and we will give your suggestions consideration.--WCW to M. E. Kern, January 15, 1913. 6BIO 382 1 The procedures in handling this manuscript were quite different from those followed in the preparation of Prophets and Kings. In the case of the Old Testament history there was a natural sequence that had to be followed. In the case of the book on education some judgment could be exercised in the selection of materials that would make the book most helpful, as well as the most helpful sequence in which these should appear. Dedicated educators, who by nature of their work had been led to give diligent study to the Spirit of Prophecy counsels that had a bearing on their work, would be in the best position to point out any important counsels that had been overlooked and to suggest the most effective arrangement of articles. Ellen G. White Counsels on Courtship 6BIO 382 2 When the work on the book was first outlined, no consideration was given to dealing with the question of courtship in denominational schools. There were differences in policies from college to college; some allowed students of mature age and of good standing to meet in the dormitory parlor by permission of the preceptress. Other college administrators thought no provision should be made for such association, and were certain that their position was in harmony with the testimonies and Ellen White's oral teachings (DF 251, WCW to Elders G. A. Irwin and E. E. Andross, September 7, 1912). 6BIO 382 3 In early September, 1912, W. C. White talked over this matter with his mother. He mentioned to her that administrators who were inclined to some leniency felt "that the strong and unqualified statements in the testimonies regarding this matter refer to and apply chiefly to the schools made up largely of young and immature students" (Ibid.). 6BIO 382 4 Ellen White responded at length, pointing out that the young and the old cannot be treated alike and that "age and character must be taken into account." She stated that men and women of sound experience and good standing have a right to expect some privileges not granted to the young and immature. 6BIO 382 5 She mentioned also that if administrators are too stringent in this matter, they shall make a serious mistake. If students feel that they are dealt with unjustly and without consideration, there is greater temptation to disregard the rules of the school and the advice of the teachers (Ibid.). 6BIO 383 1 Pacific Union College, nearby, was one of the schools holding to the more conservative position. Its president, C. W. Irwin, had served in the Avondale school, where the school calendar quoted from an E. G. White letter stating: 6BIO 383 2 We have labored hard to keep in check everything in the school like favoritism, attachments, and courting. We have told the students that we would not allow the first thread of this to be interwoven with their schoolwork. On this point we are as firm as a rock.--Letter 145, 1897. 6BIO 383 3 This he had enforced as president of the Avondale school and was currently attempting to enforce as president of Pacific Union College. As W. C. White discussed with him the forthcoming book of counsels on education, Irwin pressed hard for the inclusion of something on courtship, rather expecting that it would be an elaboration of the counsel given to the Avondale school. 6BIO 383 4 However, as noted earlier, the discussion W. C. White had with his mother did not support this, but indicated rather that Ellen White would make a definitive statement for general use. When the new chapter on "Deportment of Students" was prepared, W. C. White sent a copy to A. G. Daniells with a description of the procedure followed in its preparation. 6BIO 383 5 You will observe that this chapter is made up of three parts: first, a broad statement on general principles of deportment. This was drawn from Testimonies for the Church, volume 4. 6BIO 383 6 Following this is a statement regarding what may be permitted in our colleges in the association of men and women who, are mature in age and of good experience. This is followed by a restatement of the instruction Mother has always given in such schools as the Battle Creek College, the Avondale school, and elsewhere.--WCW to AGD, February 7, 1913. 6BIO 383 7 The crucial paragraphs in the chapter allowing for association of mature students, were dictated by Ellen White. She then reviewed them several times, commenting on each principle and expressing her approval of the wording. 6BIO 384 1 When the chapter was submitted to Professor Irwin, he was surprised to find that it did not accord with the instruction given to the Avondale school. He wrote to W. C. White that the instruction was "something entirely new" and that he was "at a loss to know how to make it agree with matter which Sister White has written on other occasions." He inquired whether some new light had been given to her on this point (DF 251, C. W. Irwin to WCW, February 12, 1913). What Irwin had not taken into account was the different circumstances under which the seemingly divergent counsels had been given. 6BIO 384 2 When she had written in 1897 the larger number of the students were under 16 years of age. The Avondale school at that time was primarily an academy, not a college. The majority of students in the church's colleges were older and more experienced and mature. Ellen White, in providing general counsel for denominational educators, took this into account and wrote accordingly. Important Principles Enunciated 6BIO 384 3 The whole experience was wholesome, for it drew out from W. C. White an explanation of principles that has been most valuable in dealing with the Ellen G. White counsels, in both primary and secondary ways. Of this he wrote to C. W. Irwin: 6BIO 384 4 One of the most perplexing problems we have to deal with in preparing Mother's writings for publication is in just such matters as this, where the conditions of a family, or a church, or an institution are presented to her, and warnings and instruction are given regarding these conditions. In such cases, Mother writes clearly and forcefully, and without qualification regarding the situation presented to her. And it is a great blessing to us to have this instruction for our study in dealing with similar conditions elsewhere. 6BIO 384 5 But when we take what she has written, and publish it without any description, or particular reference to the conditions existing when and where the testimony was given, there is always the possibility of the instruction being used as applying to places and conditions that are very different. 6BIO 385 1 Very much perplexity has been brought into our work in this way, by the use of what Mother has written on the subject of diet, and on the use of drugs, and on other subjects that you will think of without my enumerating them; and when the time has come for instruction to be given to some individual, or family, or church, which presented the right course to be taken, under conditions which were different from those contemplated in former writings, the exception made, or the different course advised in view of the different conditions, has often come as a surprise to those who felt that the instruction they have been studying was of universal application. 6BIO 385 2 In our book-making, as we have met this perplexity, Mother has given us very comprehensive and emphatic instruction as to how we shall deal with such matters. We are endeavoring to follow that instruction faithfully. It was in response to this instruction that several manuscripts were prepared that Mother read at the last General Conference, among which was the article entitled, "Faithfulness in Health Reform."--DF 251, WCW to C. W. Irwin, February 18, 1913. 6BIO 385 3 Another consideration pointed out by W. C. White was: "Often people read into a statement many things that were not contemplated when it was written. And this makes it important that everything that is to be printed shall be studied in its many bearings before it is sent to the printers."-- Ibid. 6BIO 385 4 Neither Ellen White nor W. C. White considered the "perplexities" referred to as a deterrent to a multiple use of materials. In 1868 she was instructed to publish testimonies addressed to individuals and families, for the counsel given to one would be useful to another (Testimonies for the Church 5:658, 659), and the Lord did not give a vision for each individual situation. She made a provision in her will for the production of books from her manuscripts. 6BIO 385 5 W. C. White told Irwin that from the outset, in developing the chapter on "Deportment of Students" it was thought that the statement written to the school at Cooranbong, if used, "ought not to stand alone, but that a more complete presentation of Mother's views should be given than was found in that one manuscript" (DF 251, WCW to C. W. Irwin, February 18, 1913). And he told of how, with the manuscript ready to go to the printer, and considering the far-reaching nature of the statement on courtship, he asked Ellen White to read the chapter again. He reported that "she began with 'Courtship,' and read to the end, commenting upon and approving point by point of the instruction."--DF 251, WCW to J. E. White, January 25, 1913. 6BIO 386 1 The chapter was included in the finished manuscript as it went to the printer, with the subtitle "Courtship" replaced by the less-pronounced "Association With Others." The portion in question reads: 6BIO 386 2 In all our dealings with students, age and character must be taken into account. We cannot treat the young and the old just alike. There are circumstances under which men and women of sound experience and good standing may be granted some privileges not given to the younger students. The age, the conditions, and the turn of mind must be taken into consideration. We must be wisely considerate in all our work. But we must not lessen our firmness and vigilance in dealing with students of all ages, nor our strictness in forbidding the unprofitable and unwise association of young and immature students.--CPT, p. 101. 6BIO 386 3 Thus, Ellen White refused to allow a statement written to meet the needs of the Avondale school in its beginning days, with its enrollment of young students, to be used as a rule to guide in college administration. The book came from the press in mid-May, 1913. ------------------------Chapter 29--Interludes in the Drive on Book Production 6BIO 387 1 The thirty-eighth session of the General Conference was scheduled to be held in Washington from May 15 to June 8, 1913. As with the 1909 session held four years before, meetings would be in a large tent pitched on the grounds of Washington Missionary College in Takoma Park, Maryland. The expectation was that Ellen G. White, now 85 years of age, would not attempt to attend. In early May she made her final decision, writing to Edson on the seventh," I shall not attend. I desire to save my strength for the work here that is essential to be done."--Letter 9, 1913 W. C. White wrote that she was quite content with the decision (WCW to AGD, May 1, 1913). She did, however, prepare two messages to be read to the session, and sent them with her son. 6BIO 387 2 At the first meeting of the session W. C. White conveyed to the delegates her oral message of greeting. Opportunity came for this as Elder Daniells, after a brief opening address, opened the way for those attending to express words of gratitude, praise, and thanksgiving. 6BIO 387 3 I bring you greetings from Mother, and from her family, and from her helpers. Her last words to me with reference to the conference were: 6BIO 387 4 "Tell our brethren to be of good cheer. Tell them to have faith in God and to expect great things, to undertake great things, and in His strength to go forward. Tell them not to fear or to look back. My prayers will be with them. 6BIO 387 5 "Tell our brethren I feel perfectly clear that it is God's will that I shall remain at home and reserve what strength I have to help in the work of bringing my writings into book form, so that they can be published for the people.--The General Conference Bulletin, 1913, 5, 6. 6BIO 388 1 In his statement to the conference, W. C. White reported on Ellen White's health and welfare: 6BIO 388 2 Mother is 85 years old. She feels the infirmities of age, but she is not suffering with sickness. She is comfortably well. Almost every pleasant day she rides out for an hour or two. Usually she devotes an hour or two to reading and writing, from day to day. 6BIO 388 3 Very frequently, as I visit her in the morning, I find the Review in her hands, and she says, "What a wonderful paper! What an interesting report of our work!" And in connection with various reports in the Review, she often comments on the progress of the work in many lands. 6BIO 388 4 Mother's courage is good. She has no fear of the future. She expects to rest in the grave a little while before the Lord comes, but she has no dread. Her only anxiety is to use day by day what strength God gives her, in a way most acceptable to her Master.--Ibid., 6. Ellen White's Message to the Delegates 6BIO 388 5 On Sabbath afternoon W. C. White was called upon to read Ellen White's message of greeting to the delegates. It contained a challenge to face the work with hopefulness and courage and reminded them that their attitude during the conference would have a telling influence throughout the world field. She declared: 6BIO 388 6 Often in the night season I am bidden to urge our brethren in responsible positions to make earnest effort to follow on to know the Lord more perfectly. When our workers realize as they should the importance of the times in which we live, there will be seen a determined purpose to be on the Lord's side, and they will become in truth laborers together with God.--Ibid., 34. 6BIO 388 7 She spoke of the disappointment that came to her when at the General Conference of 1909 "a work should have been done in the hearts of those in attendance that was not done," and finally, of her rejoicing when "some of those in positions of trust" after prayer and study of the various messages given, "ventured to undertake by faith the work called for--a work they could not fully understand; and as they went forward in the fear of God, they received rich blessing."-- Ibid. She was referring to evangelizing the cities. Continuing, she admonished: 6BIO 389 1 When the Lord sets His hand to prepare the way before His ministers, it is their duty to follow where He directs. He will never forsake or leave in uncertainty those who follow His leadings with full purpose of heart-- Ibid. 6BIO 389 2 And she assured the delegates at the 1913 meeting: "I rejoice therefore," my brethren, "that I have confidence in you in all things" (2 Corinthians 7:16). And while I still feel the deepest anxiety over the attitude that some are taking toward important measures connected with the development of the cause of God in the earth, yet I have strong faith in the workers throughout the field, and believe that as they meet together and humble themselves before the Lord and consecrate themselves anew to His service, they will be enabled to do His will.-- Ibid. 6BIO 389 3 She wrote of being deeply impressed by recent scenes of a great revival, with Seventh-day Adventists responding to God's call and "moving into line" (Ibid.). 6BIO 389 4 The General Conference Bulletin reported the response to Ellen White's message: 6BIO 389 5 The reading of this letter brought forth many hearty "amens" from the brethren on the rostrum and throughout the congregation. Tears flowed freely as Sister White's expressions of confidence in her brethren and in God's leadership of His people were read.--The General Conference Bulletin, 32. "Courage in the Lord" 6BIO 389 6 The president of the General Conference, Elder A. G. Daniells, presented Ellen White's second message to the delegates ten days later at the business session on Tuesday morning, May 27. It opened: 6BIO 389 7 Recently in the night session, my mind was impressed by the Holy Spirit with the thought that if the Lord is coming as soon as we believe He is, we ought to be even more active than we have been in years past.--Ibid., 164. 6BIO 390 1 Then she reviewed God's call for an outreach of the message with a fervor similar to that seen in the days of the advent movement in 1843 and 1844. She spoke of the needs of the cities and "places nigh and afar off," and admonished, "Never draw back." She urged that "we are to move forward in faith and hope, expecting large things from God" and warned, "Let no discouraging words be spoken, but only such words as will tend to strengthen and sustain your fellow workers." Then she referred to her own participation in the work: 6BIO 390 2 I long to be personally engaged in earnest work in the field, and I should most assuredly be engaged in more public labor did I not believe that at my age it is not wise to presume on one's physical strength. 6BIO 390 3 I have a work to do in communicating to the church and to the world the light that has been entrusted to me from time to time all through the years during which the third angel's message has been proclaimed. My heart is filled with a most earnest desire to place the truth before all who can be reached. And I am still acting a part in preparing matter for publication.... 6BIO 390 4 I am more thankful than I can express for the uplifting of the Spirit of the Lord, for the comfort and grace that He continues to give me, and that He grants me strength and opportunity to impart courage and help to His people.-- Ibid. 6BIO 390 5 There was one part of her message to the session that touched a chord in the hearts of many of the delegates present, such as Elder J. N. Loughborough, who with Ellen White had attended the very first session of the General Conference held in Battle Creek in May, 1863, exactly fifty years before, and Elder G. I. Butler, an associate for many years. Here are her comforting and encouraging words: 6BIO 390 6 I greatly desire that the old soldiers of the cross, those grown gray in the Master's service, shall continue to bear their testimony right to the point, in order that those younger in the faith may understand that the messages which the Lord gave us in the past are very important at this stage of the earth's history. Our past experience has not lost one jot of its force. 6BIO 391 1 Let all be careful not to discourage the pioneers, or cause them to feel that there is little they can do. Their influence may still be mightily exerted in the work of the Lord. The testimony of the aged ministers will ever be a help and a blessing to the church. 6BIO 391 2 God will watch over His tried and faithful standard bearers, night and day, until the time comes for them to lay off their armor. Let them be assured that they are under the protecting care of Him who never slumbers or sleeps; that they are watched over by unwearied sentinels. Knowing this, and realizing that they are abiding in Christ, they may rest trustfully in the providences of God.-- Ibid. 6BIO 391 3 There was no word of pessimism in Ellen White's farewell message to the leaders of the church in assembly. She continued: 6BIO 391 4 When in the night season I am unable to sleep, I lift my heart in prayer to God, and He strengthens me and gives me the assurance that He is with His ministering servants in the home field and in distant lands. I am encouraged and blessed as I realize that the God of Israel is still guiding His people, and that He will continue to be with them, even to the end.-- Ibid. 6BIO 391 5 She spoke of the need of the "special guidance of the Holy Spirit," of carrying forward the work with "increasing efficiency," of a work that lies before the church that would "put to the stretch every power of the human being." She called for "the exercise of strong faith" and declared that "with God's help, His servants will finally triumph."--Ibid., 165. (Both General Conference messages appear in full in Selected Messages 2:398-408.) The Response 6BIO 391 6 The message and appeal sparked an immediate response, first from the pioneer workers and then others. Elder George I. Butler summed it up well: 6BIO 391 7 I fell greatly blessed and edified with this last communication we have received from God's servant. It should encourage us all. It has the old-fashioned ring in it that is in all her earlier writings. Some thought that as she grew old her writings would be less powerful, but it seems to me that her later writings are the best. God is with that dear woman. I feel thankful for this communication. I believe it ought to encourage us all in the work of God, and especially is it encouraging to some of us who are growing old. May the Lord bless us all and save us in His kingdom.-- Ibid. 6BIO 392 1 The Conference in session took action that: The president and secretary of the General Conference be asked, in behalf of this body, to convey to Sister White an expression of appreciation of the counsels given in this message, and of assurance of our Christian love and regard.--The General Conference Bulletin, 166. 6BIO 392 2 In a letter to his mother on June 7, W. C. White assured her that her messages were read and well received by the delegates at the conference. Eagerly the folk at Elmshaven awaited the arrival of the General Conference Bulletins which traced in detail the Conference proceedings. Activities at Elmshaven 6BIO 392 3 In mid-May, Paul Mason, Ellen White's accountant, went to San Francisco to purchase from Studebaker Brothers a new carriage with rubber tires. It cost $125. (P. C. Mason to WCW, May 18, 1913). On Sunday, May 18, she took her first ride in it. Then a few days later, the first copy of the new book Counsels to Parents and Teachers came from the press. 6BIO 392 4 On Sunday, June 15, accompanied by Helen Graham, she responded to an invitation to attend a school picnic held in the grove at the W. C. White home. Children, parents, teachers, and friends met at about two o'clock and stayed until seven. She was invited to speak to the group, and instead of talking for an anticipated twenty minutes, she took all of forty-five. Helen Graham took down her remarks: 6BIO 392 5 "I have always had a special interest in the youth," she opened. "I see before me today those whom I know God can use if they will put their dependence in Him."--Manuscript 16, 1913. Continuing, she said: 6BIO 392 6 Children, if you will be in earnest in serving God, you will be a help to all with whom you associate. There is nothing to be ashamed of in being a Christian. It is an honor to follow the Saviour. And it is by obeying the instructions that He has given that you are to be prepared to meet Him when He comes. If you will ask God to help you to overcome what is un-Christlike in your dispositions, He will prepare you for entrance into heaven, where no sin can enter.-- Ibid. 6BIO 393 1 She urged the study of the Word of God, and she reminded them that the angels were beside them. She told of her girlhood experience and of her feeling of assurance that God would continue to sustain her, for she had a work yet to do. She closed her remarks with a short prayer. Her message seemed very appropriate for an afternoon of Christian recreation, and everyone was glad Sister White could be with them. 6BIO 393 2 One evening after worship in the home, Elder A. W. Spalding, who was spending some time at Elmshaven preparing material for publication on the beginnings of the work of the church in the Southern States, offered to assist her up the stairs to her room, but she turned and said, 6BIO 393 3 Oh, no thank you! I am quite able to go alone. Why, I am as spry as when I was a girl. As when I was a girl? Yes, indeed! More so. When I was a girl I was ill, and frail, and in pain, but now the Lord has strengthened me all these years, and I am better, far better than when I was a girl.--A. W. Spalding, Origin and History, vol. 3, p. 280. 6BIO 393 4 About this time, Sara McEnterfer, who was back at Elmshaven for a brief visit, reported to W. C. White, who was still in the East: 6BIO 393 5 Mother's health has been more than we dared to hope for during your absence. She sings in the night and she sings in the day (even while in the bathtub taking her treatment). She seems to enjoy her food very much, and I believe it is doing her good. We get her out to ride twice nearly every day.--Sara McEnterfer to WCW, June 20, 1913. The Dietary Program 6BIO 393 6 It was shortly after this that Ellen White wrote to Edson, "My appetite is good, and I eat the most simple food. Lately I have been enjoying the sweet corn; it is delicious."--Letter 11, 1913. 6BIO 394 1 As to the dietary program in the home, Sara McEnterfer and the cook usually consulted together in deciding on the menus, Sara knowing well what Ellen White would prefer and what she could and could not eat. At the time Ellen White wrote the above, Evelyn Grace White, 13, was a part-time helper to the cook, and she has provided quite detailed information on the meals served. 6BIO 394 2 According to Grace, the large dining table was always nicely set for the meals, breakfast and dinner. There was no formal evening meal. At the center of the long table, which was covered with a white linen cloth, there was either a bouquet of flowers or a bowl of fruit. In addition to the regular setting of silverware, there were silver napkin rings at each place setting, holding the rolled-up linen serviettes. Each regular diner had his individual ring, which marked his place; visitors, who at the first meal were assigned a ring, would find their places without oral directions. Ellen White sat at the head of the table, with Sara McEnterfer at her right around the corner. 6BIO 394 3 Breakfast would consist of some hot cereal, usually a whole-grain cereal--cracked wheat, millet, corn meal, oatmeal, and sometimes homemade hominy, or boiled wheat that had been cooked overnight in the "fireless cooker." "Breakfast was one of the fruit meals," Grace reports. "We had sometimes four kinds of fruit. We just used lots of fruit. Fresh, canned, dried.... We never put sugar on our cereal."--DF 129e, "Dinner at Elmshaven," an interview with Grace Jacques, June 8, 1978. 6BIO 394 4 The cereal would be eaten with cream, and at times with dates, raisins, or banana added. Jersey and Guernsey cows on the farm furnished milk for the household and sometimes for the households of the working staff. At the White home the milk would be placed in rather shallow enameled pans, brought to a boil, and then put in a screened cooler in the cellar. By morning it was covered with a soft layer of rich cream, which was used on the table in the place of butter, and of course, for such dishes as cereals. Toast at the breakfast table would be eaten with cream. There might be a warm drink such as malted milk or caramel cereal (a cereal coffee, a forerunner of such products as Postum and other coffee substitutes). Casserole dishes were not seen on the breakfast table. Breakfast was usually served at seven-thirty, right after the "family" had had morning worship. 6BIO 395 1 Grace reports that for the dinner, served at one o'clock, there would usually be three hot dishes, including a protein dish. There was a large garden at Elmshaven, so usually there were some fresh vegetables, and in winter there was an abundance of dried corn and canned tomatoes. A baked dish of macaroni, with beaten corn and eggs, frequently appeared on the table. Cottage cheese was served, but not cured cheeses. Ellen White liked cooked greens every day, and these would vary according to season. From the fields came dandelion and mustard greens, and, of course, there were other more conventional leafy dishes. 6BIO 395 2 The dish of greens was usually especially for Ellen White. One day as Sara McEnterfer passed the bowl of dandelion greens to Ellen White, she said, "Mother, here is your horse feed." The latter looked over the table at the other dishes and quietly replied, "Well, I don't know as my horse feed is any worse than your cow's peas." 6BIO 395 3 As Grace described meals at Ellen White's table, she declared, "The meals were delicious." Mealtime was "a happy time" and "a big occasion of the day" (Ibid.). 6BIO 395 4 Grace reported that good bread was made in the home, and perhaps two or three times a week whole-wheat "gems" would be served--a muffinlike product made without leaven, raised by the air beaten into the batter and baked in a very hot oven in cast-iron "gem irons." Gems in the White household went back to the decade of the health reform vision. 6BIO 395 5 Questioned about preserves or fruit butters in the White home, Grace replied: 6BIO 395 6 We put up strawberry jam and blackberry jam and loganberry jam, but we ate it sparingly, I would say. Grandmother was not one to say, "No, you can't have any of this." But, "Eat it moderately.... Don't eat too much, but enjoy a nice slice of bread and cream and strawberry jam. It's delicious."-- Ibid. 6BIO 395 7 Beverages were often on the table, but used in modest amounts--tomato juice, grape and other fruit juices, carrot juice, milk, and buttermilk. Besides the cows on the farm, there were chickens fenced in under the apple trees. These supplied the family with eggs that were used in cooking and occasionally served soft-boiled on the table. For desserts, fruit was often used, and occasionally a little pumpkin or lemon pie, tapioca pudding, or bread pudding. 6BIO 396 1 The Sanitarium Food Company was in the valley close by, and such foods as "nut loaf," "protose," peanut butter, crackers--both plain and with fruit--bread, and "granose" biscuits (a wheat-flake product) all found their way into the White home. 6BIO 396 2 It can be said that the table represented no extremes, only the consistent counsels given down through the years, and everyone enjoyed eating at Sister White's table. It has been rumored that Ellen White, during the last few years of her life reverted to the use of some meat. This is wholly untrue. 6BIO 396 3 Mention has been made that only two meals were served in the White home. Those who ate at the table were engaged in literary work, and the program worked well. If a member of the household or a visitor desired a light evening meal, he was at liberty to go to the large, well-stocked pantry and fix whatever appealed to him. Such was not frowned upon by Ellen White, or other members of the family. 6BIO 396 4 In the summer that Grace assisted in the kitchen and dining room of Ellen White's home, her twin grandsons Henry and Herbert White, with the earnings of their little printing office, purchased a Model T Ford. It was a touring car, one year old. They were delighted with its performance and boasted that they could run 100 miles on a dollar's worth of gasoline (May White to WCW, July 6 and 8, 1913). 6BIO 396 5 The twins took their grandmother for a ride in their car in August. She wrote to Edson: 6BIO 396 6 Willie and his family are well. His twin boys are busy workers. They have recently purchased an automobile, and yesterday I took my first ride in it. It is the easiest machine I have ever ridden in.--Letter 11, 1913. 6BIO 396 7 While earlier in the year she spoke several times in nearby churches, a service in the St. Helena church on Sabbath, September 27, marked the close of her ministry in the pulpit. Two days later, her fourth grandson, Francis Edward, was born to William and May White. She was pleased. At the Elmshaven Office 6BIO 397 1 As to book work in the office, the staff was concentrating on Gospel Workers. In addition, a new line of work with the E.G. White books was getting under way. As the church was stretching forth to new lands, the people working at Elmshaven and the General Conference Committee were giving study as to how to make such books as The Desire of Ages, Patriarchs and Prophets, and The Great Controversy available in a size that could be produced within the financial reach of peoples of different countries, especially the Orient. After the 1913 session, three men of mission experience were asked by the General Conference to go to Elmshaven for a few months to make selections from Ellen White's writings that might be translated later into many languages (WCW to S. N. Haskell, October 7, 1913). 6BIO 397 2 In early October, R. W. Munson, who had been in mission service in Indonesia, and J. S. James and L. J. Burgess, both missionaries to India, were at Elmshaven undertaking this new task. Burgess was soon looking through Patriarchs and Prophets, selecting materials that would make several pamphlets of forty to sixty pages each. As Ellen white considered the matter, she declared that it was much better for 10,000 people to have half a loaf than it was for only 1,000 to have a whole loaf (WCW, as told to A. L. White). Thus began the work of making abridgments of the E. G. White books for publications in lands where the work of the church was just beginning. Writing to A. G. Daniells on December 31, W. C. White reported the work well under way. An Important Vision on December 3 6BIO 397 3 Before the year ended, Ellen White received an important vision relating to the work of St. Helena Sanitarium and its physician-in-chief. The institution was enjoying a good patronage. The head physician was a skillful surgeon with a reputation that enhanced the standing of the sanitarium. This was much needed after some unfortunate circumstances that surrounded the work of his predecessor. 6BIO 397 4 But the Sanitarium board was faced with a very real problem when the physician expressed his need for more money than he was receiving. 6BIO 398 1 At the time, all members of the medical staff were salaried employees of the institution. The physician-in-chief talked of an increase in salary and a percentage of the fees charged for his surgical operations. He wanted to remain in his position, but he was prepared to resign if the board could not make an adjustment in his favor. He was willing to give the Sanitarium time to consider the matter carefully. On Wednesday night, December 3, the board canvassed it thoroughly, but could reach no decision. The physician agreed to hold on for another month, giving the board ample time to find its way. The meeting closed a little after midnight. 6BIO 398 2 Earlier in the day, as the union conference committee was meeting at the Sanitarium, W. C. White had invited committee board members to visit Elmshaven, just below the Sanitarium, to see what was going on in the office. He suggested that it would cheer his mother if they were to pay her a little visit. He reminded the men that she was growing old and it was uncertain how long she would live. The visit would have to be made early, for the men would be in a meeting of the conference committee all day, to be followed by another meeting of the Sanitarium board in the evening. 6BIO 398 3 W. C. White had intended to alert his mother in ample time in the morning, but the Sanitarium board had not adjourned until very late the night before, and he overslept. He awoke at almost the time set for the visit of the men. In fact, they were most likely already on their way down the hill, about a fifteen-minute walk. He dressed hastily and hurried over to Elmshaven, found his mother upstairs in her writing room, and told her of the impending visit. 6BIO 398 4 "I don't want to see them" was her response. 6BIO 398 5 She told him that she had had a strange experience in the night and that she was not feeling well. "I can't see them," she repeated.--WCW to AGD, December 19, 1913; WCW as told to A. L. White. 6BIO 398 6 When she spoke of having a strange experience in the night, her son was more than ever eager that she should meet the men. He knew that at times when boards and committees were struggling with difficult problems, his mother was at the same time in vision going through the experience with them. Perhaps, he thought, she would have some light for them. So he said to her: 6BIO 398 7 Mother, there are several of our conference presidents who wish to speak to you, and I intended to bring them up to your room; but as you are not feeling well, if you will come down to the sitting room, I will invite them to come in and meet you there.--WCW to AGD, December 19, 1913. 6BIO 399 1 He assured her that they would not take much of her time or strength. She acceded and went down to the living room. It was quite a sizable group that came together, shook hands with Ellen White, and found seats in the room. W. C. White thought they would engage in conversation, telling her a little about their work, but silence prevailed. 6BIO 399 2 To break the ice, W. C. White began to tell his mother about the board meetings: 6BIO 399 3 Today we must enter into consideration of sanitarium problems, particularly the question of the wages we should pay to physicians and surgeons. We have in our St. Helena Sanitarium a God-fearing physician who has won the confidence of all his associates--a man whom God has blessed greatly in his ministry to the sick. He wants to remain, and everybody wants him to remain; and he feels that it would be right for him to remain if his brethren could grant him a wage about twice as large as that paid to our average workers. He loves to give freely, and he wishes to have funds with which to live and to use for this purpose. We are much perplexed, and we would be glad to know if you have any light on this matter.--Manuscript 12, 1913; Selected Messages 2:202, 203). 6BIO 399 4 With this introduction, Ellen White began to talk freely, and it was easily seen she had a definite message for the board members. Clarence Crisler took notes. Her response was so clear and provided such a decisive answer to the questions the Sanitarium had been wrestling with and the course they should follow that they were deeply impressed. There was "clearness and power with which she presented the matter" (WCW to AGD, December 19, 1913). Speaking to the point, she said: 6BIO 399 5 If he is granted considerably more than other physicians, they will come to believe they are not treated right unless they have more also. We must move cautiously and understandingly, and not allow wages to creep up so high that many will be tempted.... Unless you have some clear light from the Lord, it is not advisable to pay one man considerably more than another doing a similar work. For, if you do, the others will think it perfectly proper to expect similar high wages. 6BIO 400 1 We must look at all things on all sides, and it is so of no use for us to think that we can offer a successful worker a high wage simply because he may demand it. We must, rather, consider what we can afford to do at the present time, when the fields are opening upon which we shall henceforth have to expend much more means than we have spent hitherto. These are matters that will test the faith of our people.--Manuscript 12, 1913; Ibid., 2:203). 6BIO 400 2 With this as a beginning, the interview continued for an hour and more. Arguments were presented as to the special value to the institution of the head physician, and also the problems other institutions would face if a precedent were set along the lines proposed. In response, Ellen White made it clear that "we must work harmoniously." 6BIO 400 3 One brother says, "Such and such a brother has a certain wage, and I must have a wage to correspond." And so the wages will climb, and keep climbing, higher and still higher. The fact is that the wages of some may have to be lower and still lower in order that we may meet the extensive requirements of the work that is before us in warning the world.... 6BIO 400 4 The Lord desires us to be consistent in everything. He desires us to follow the self-sacrificing example of Christ, and when we do that, His blessing rests upon us..... 6BIO 400 5 Those who have the cause of God at heart must realize that they are not working for themselves or for the small wage they may be receiving, and that God can make the little they do receive go farther than they may think it can. He will give them satisfaction and blessing as they go forward in self-sacrificing labor. And He will bless every one of us as we labor in the meekness of Christ.-- Ibid. (portions of the interview in Ibid., 2:179, 180; 202-206). 6BIO 400 6 Elder G. W. Reaser offered a short prayer to close the interview. As the men left, several spoke words of appreciation to Ellen White. Reaser's were typical: 6BIO 401 1 We are very thankful to have met you, Sister White, and to find you in...good health. And personally I am thankful for the good counsel you have given us this morning. You have surely spoken a word in season to us all.-- Ibid. 6BIO 401 2 Clarence Crisler went immediately to his typewriter and by early afternoon had the eighteen-page report of the interview ready for use. A copy was taken to the manager of the Sanitarium, and he in turn promptly passed it on to the physician concerned, Reporting to A. G. Daniells on December 19, W. C. White wrote: 6BIO 401 3 When we met Thursday evening, it was soon settled that we need not longer discuss the question of percentage. Then the matter of wages was faithfully considered, and a little after midnight the board, by unanimous vote, requested Dr.-----to withdraw his resignation without expecting an increase of wages. The doctor discussed the situation lengthily and feelingly, and finally consented to withdraw his resignation. 6BIO 401 4 The much-loved and well-respected physician stayed on, but because of the complexities of the overall problem, Elder E. E. Andross, president of the Pacific Union Conference, returned to Elmshaven a week later to review the matter with Sister White, especially in the light of the wages of institutional workers generally. To him the counsel given earlier was reinforced; that is, a worker in the cause is not in a position to set his own wage (Manuscript 14, 1913). 6BIO 401 5 The experience seemed to give Ellen White a lift. She wrote a letter to her son Edson after the interview on Thursday morning, December 4: 6BIO 401 6 My work is not yet done; no, no.... This morning I had an interview with several ministers who have been long in the work. The Lord gave me important instruction for them, and a message of encouragement. I thank Him that they appreciated the words spoken.--Letter 13, 1913. ------------------------Chapter 30--1914--Ellen White's Eighty-seventh Year 6BIO 402 1 As Ellen White on New Year's morning stepped over to the bay window in her writing room, she could see almost a sea of turbulent water inundating the little orchard between her home and Blackmon's Canyon Creek, over against Glass Mountain (so named for its exposed obsidian deposits). The "big storm" with its downpour of rain brought a partial paralysis over the little valley. Iram James, her farmer, reported that a fallen tree over the creek a bit upstream had diverted the flow across the pasture, cutting a deep ditch that called for immediate repair (WCW to CCC, January 8, 1914). 6BIO 402 2 The opening of the new year, the last full calendar year of Ellen White's life, was marked with an added convenience for Elmshaven--electricity. Just the year before, a beginning had been made in the use of steam in heating, and during the year her grandsons had secured their automobile. Now the long-awaited convenience, electricity, had reached the Pratt Valley. 6BIO 402 3 Early in her long life, Ellen White had used candles and whale-oil lamps to write by and to move about at night. A decade after her marriage came kerosene lamps and lanterns, and she would carry the kerosene lamp in the early hours of the morning as she entered her writing room at Elmshaven to begin her day's work. Advantage had been taken of the development of efficient oil lamps, and several of the much-used rooms boasted of "angle lamps." Two-or three-wick burners, with their glass shades projecting from a nickel-plated central oil reservoir, hung from the ceiling, gave a much-appreciated combined light. 6BIO 403 1 Now, as Ellen White and members of the family moved from room to room, just a turn of the switch unleashed a glow of light filling the whole room. How wonderful it was! The workers in the office were very appreciative, as their tasks often called for evening work. 6BIO 403 2 There was another occasion for special happiness in the office family. During the holiday season Clarence Crisler and Minnie Hawkins were united in marriage and now would work more closely than ever as they labored to get the Spirit of Prophecy messages into the field for the benefit of the whole church. They were honeymooning in southern California when the storm and flood hit and did not seem to object to the extra week that was theirs because of adverse travel conditions in the Napa Valley. 6BIO 403 3 Steady but sometimes seemingly slow progress was made in literary tasks--Old Testament history, Gospel Workers, and the incessant demand for E. G. White articles for the Review and Signs of the Times. W. C. was much away from home during the year, and while it slowed the work in the office and left considerable loneliness, it had its benefits in the frequent reports to him from his wife, May, and C. C. Crisler--reports of considerable significance to us who are interested in Ellen White's state of both physical and mental health through her eighty-seventh year. To keep White posted, Crisler wrote to him every day or two, often from notes he had taken during his visits. It is mainly on these letters that this chapter is based, the running account often being in Crisler's words, even though not always credited. 6BIO 403 4 On March 18 the prune orchards were budding once again. Ellen White was in good health and good spirits and when the weather was favorable was still taking her regular daily carriage rides on the familiar roads and in the cherished lanes about Elmshaven. The next day Crisler reported to W. C. White of his conversations with Ellen White and of her outlook. As it was that day so it pervaded the last months of her life. Here is his statement: 6BIO 403 5 Last night Sister White assured me that her faith in God and her confidence in the Advent Movement have been greatly strengthened of late by the excellent reports of success attending the labors of our ministers and workers. She declares that she has never doubted the providential leadership of God in connection with our denominational history, but that her confidence does grow stronger as the evidences of divine leadership multiply.--CCC to WCW, March 19, 1914. 6BIO 404 1 On April 1, Crisler wrote of Elmshaven as spring came: Your mother has been able to read considerable since her eye was bad, and today she was able to have a good ride, the first in four days, one day being Sabbath, and the other days stormy. We have had an excellent rain--just what we have been needing. Now the gardens, the orchards, and the farm crops will have a good chance.--CCC to WCW, April 1, 1914. The Question of Another Prophet 6BIO 404 2 That same day several visitors called, Brethren B. G. Wilkinson, M. N. Campbell, and O. Montgomery. Ellen White spent some time with them. The men were very glad for the opportunity to talk with her (Ibid.). 6BIO 404 3 When Elder Campbell asked her if she had any light as to whether she would live till Jesus returned, she replied that she had no light on the matter. When he expressed his concern as to the welfare of the cause in her absence, she quietly replied, "The Lord is perfectly able to take care of His cause." He then asked whether in the event she was called to her rest, another would be raised up to take her place. Several of her books were lying on the writing table attached to her chair. Campbell reports that "she spread her hands over them, and said that in those books was outlined the information needed by our people for the rest of the journey." She chose to go no further in comment regarding a possible successor.--DF 108, M. N. Campbell, "Report of an Interview With Sister White," February 3, 1943. 6BIO 404 4 On several occasions, by stating that she did not expect to live long, she opened the way for similar questions to be put to her by visiting brethren. Responding, she would step over to the book cabinet in her writing room, open the doors where her books and manuscripts could be seen, and declare, 6BIO 404 5 "Here are my writings; when I am gone they will testify for me."--WCW Letter, July 9, 1922 (MR, p. 93). The Visit From James Edson White 6BIO 405 1 In mid-April, Edson, who now resided in Marshall, Michigan, came west for a monthlong visit. It was a happy occasion for both mother and son, who had been separated so much for twenty-five or more years. They had good visits together, and went over many things of mutual interest. It was observed that Ellen White did not always recall the details of early experiences or those of more recent years, but this was to be expected of one who had reached her age. 6BIO 405 2 Of Edson's visit, W. C. White reported to Elder Daniells that "Mother enjoyed his visit very much, and Edson seemed to be much encouraged and blessed while here. He returns east with a much brighter view of the work we are doing."--WCW to AGD, May 18, 1914. 6BIO 405 3 The workers at Elmshaven were well aware that many eyes were turned their way; people were watching with interest Ellen White's experience in what all felt sure would be the closing months of her life. Her associates saw no occasion to withhold information regarding her declining state of health. Near the close of this, her last full year of life, W. C. White wrote to his brother Edson: 6BIO 405 4 Regarding Mother's health, there is nothing but what I tell freely in my letters, and speak of privately, and publicly.--WCW to J. E. White, December 15, 1914. A Slight Stroke in Early Summer 6BIO 405 5 As he reported on a slight stroke soon after Edson's visit, W. C. White said: 6BIO 405 6 There is no reason why we should conceal the facts from anyone. For years we have expected that Mother's work would end in some form of paralysis, and the wonder is that it did not come long ago.-- Ibid. 6BIO 405 7 As to the stroke referred to, White wrote: Shortly after your visit, she had trouble with her right hand for two weeks, and with her right foot for a week, and with her whole right side for a day or two. We called Dr. Klingerman, and he gave her a very faithful examination. He said she had had a very light stroke, and that its effect would be only temporary. Then he told May Walling and Sara what to add to the regular treatment, and said he thought he need not call again. 6BIO 406 1 After four or five days Mother was riding out every day as before, but it was nearly four weeks before she cared to read the Review or anything in the books and manuscripts with which she is surrounded. When we had manuscripts that needed her attention, we waited till she was feeling well, and of good courage.-- Ibid. 6BIO 406 2 But given a little time for recovery, Ellen White was able to give attention to the book work again. As chapters were brought to her, her son reported that "she read some, and asked us to read them to her. Sometimes I would read two or three pages, and then she would read one or two pages.... Sometimes I or Crisler do all the reading, and Mother comments on what we have read."-- Ibid. Ellen White Writes A Comforting Letter--Her Last 6BIO 406 3 On Sunday, June 14, Ellen White wrote a five-page letter to a woman who was troubled by anxiety. The optimistic and confident line of thought that filled her mind quite largely through the year was readily expressed in this message. It opens with the words: 6BIO 406 4 My Dear Sister: The Lord has given me a message for you, and not for you only, but also for other faithful souls who are troubled by doubts and fears regarding their acceptance by the Lord Jesus Christ. His word to you is, "Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine." You desire to please the Lord, and you can do this by believing His promises. He is waiting to take you into a harbor of gracious experience, and He bids you, "Be still, and know that I am God." You have had a time of unrest; but Jesus says to you, "Come unto me, ... and I will give you rest." The joy of Christ in the soul is worth everything. "Then are they glad," because they are privileged to rest in the arms of everlasting love. 6BIO 406 5 Put away your distrust of our heavenly Father. Instead of talking of your doubts, break away from them in the strength of Jesus, and let light shine into your soul by letting your voice express confidence and trust in God. I know that the Lord is very nigh to give you victory, and I say unto you, Be helped, be strengthened, be lifted out of and away from the dark dungeon of unbelief. 6BIO 407 1 She wrote of God's waiting to bestow the blessing of forgiveness, "the gifts of righteousness," and of her privilege to "trust in the love of Jesus." She asked a pertinent question: 6BIO 407 2 Is Jesus true? Does He mean what He says? Answer decidedly, Yes, every word. Then if you have settled this, by faith claim every promise that He has made, and receive the blessing; for this acceptance by faith gives life to the soul. 6BIO 407 3 As she endeavored to give courage and hope to the disheartened sister, she declared: "I rejoice in the bright prospects of the future, and so may you. Be cheerful, and praise the Lord for His lovingkindness." 6BIO 407 4 Ellen White closed the letter with these words: Respond to the calls of God's mercy, my sister, and say, "I will trust in the Lord and be comforted. I will praise the Lord; for His anger is turned away. I will rejoice in God, who gives me the victory."--Letter 2, 1914. 6BIO 407 5 The entire letter constitutes the closing chapter of Testimonies to Ministers, one of the first compilations published after Ellen White's death. Reading and Approving Chapters and Articles 6BIO 407 6 Her principal contributions to literary work in this her eighty-seventh year was on her books as she read and approved chapters and at times added a bit here or there. Through June it seemed to those about Ellen White that she was somewhat less steady on her feet (CCC to WCW, June 26, 1914), and her endurance was waning. Though she did have lapses of memory and loss of orientation at times, her grasp of spiritual subjects never faltered (WCW to CCC, August 3, 1914). 6BIO 407 7 The summer heat was trying to Ellen White, and on especially hot days she was persuaded to leave her writing room and work downstairs, where it was cooler (CCC to WCW, June 29, 1914). On July 13, W. C. White reported to her longtime friend and associate in the work, S. N. Haskell: 6BIO 408 1 Mother is getting along very well healthwise this summer. Sometimes she feels that her work is nearly done. A few days ago we had a very precious season of prayer together after she had told me how she felt that her work was nearly done, and that she was perfectly at rest, desiring to live or die, as might be best pleasing to God. She has no fears regarding the future, either for herself or for the church of God. She knows there are perilous times before us, but she realizes that we may have the keeping power of the Almighty. 6BIO 408 2 As he called on his mother on Monday, August 3, she seemed quite strong and asked whether there was anything needing her attention. He told her of a manuscript Crisler had compiled on "The Value of Organization," which they wished her to examine. They read it together, and she gave valuable counsel, sounding some cautions (WCW to CCC, August 3, 1914). 6BIO 408 3 Then Ellen White's health took a marked turn for the better, allowing for considerable manuscript work through the month of August; on some days she was able to go over two chapters for the book in preparation on Old Testament history (WCW to S. N. Haskell, September 3, 1914). 6BIO 408 4 On October 4, W. C. White left home for an extended trip to the South and the East. Crisler wrote almost daily reports, giving a very detailed account of her activities and state of health. On Thursday evening, October 8, Crisler, who was working in his office in the tank house not far from the home, wrote: 6BIO 408 5 I can hear Sister White praying as I write. She is holding evening worship with the girls. She seems of good cheer today. 6BIO 408 6 During the day she had asked where Willie was, and when she was told that he had gone east to attend council meetings in Nashville and Washington, she did not seem to realize fully just where he was. Some things, remarked Crisler, were remarkably clear to her, and "other things are indistinct or forgotten" (CCC to WCW, October 8, 1914). 6BIO 408 7 On the next Friday, October 16, Ellen White spent some time looking over Elder Haskell's new book, The Cross and Its Shadow, a book devoted to the sanctuary truth. He had mailed to her the very first copy from the press. She expressed her pleasure that he had been spared so long and was able to publish the book. She and Crisler prayed together afterward, and she prayed especially for the General Conference brethren and for the men at Madison. (CCC to WCW, October 16, 1914). 6BIO 409 1 Crisler was in the home again on Monday evening, October 19, and found her sitting by the fireplace, enjoying its warmth. "She finds," he remarked, "great comfort in this, morning and evenings, especially, I think toward evening." And he noted that he thought that "her confidence in her brethren in their desire to do the right thing" was "one of the sweetest and most cheering features of Sister White's closing days of labor" (CCC to WCW, October 20, 1914). 6BIO 409 2 On that evening he went to talk with her about the world war and the difficulty some of the European Adventists were having because of draft laws. In reporting her reactions, he said: 6BIO 409 3 I can gather but little from Sister White as to the attitude we should take, further than the counsel she has given more than once in this connection; namely, that God is not pleased to have His children act presumptuously when brought into strait places; and further, that when our brethren are brought into trial, they will be given wisdom from on high.-- Ibid. 6BIO 409 4 A week later, October 25, it was Dores Robinson who called to have a little visit with Sister White. The same day he reported to W. C. White her closing words in their visit: 6BIO 409 5 "The Lord is good to me. He gives me strength. I am so thankful that I do not have a crushing burden to bear, and that it is my privilege to rise above discouragement. And if it is my privilege to rise, it is the privilege of every Christian. I have had a great deal to contend with, but I thank the Lord with heart and soul and voice. I will praise Him; He is my keeper and my conqueror." 6BIO 409 6 Two days later, on Tuesday, Crisler visited with Ellen White. He found her cheerful and very happy, and free from pain. Her hearty amens as he prayed for the leaders of the church impressed him deeply and he commented in words worth cherishing: 6BIO 410 1 As I have often expressed to you before, I regard this attitude of confidence in her brethren as one of the sweetest of Sister White's old-age experiences. The many revelations of weaknesses and failures in years past have not caused her to become suspicious or censorious.--CCC to WCW, October 27, 1914. 6BIO 410 2 The next day, Crisler found Ellen White had been reading The Great Controversy. She rejoiced over the "plain revelations" of truth set forth in the book. Her mind was remarkably clear, a blessing that caused her to rejoice (CCC to WCW, October 28, 1914). With the days growing shorter and with winter approaching, the steam heat was turned on, keeping the whole house comfortable, but mornings and evenings Ellen White still enjoyed sitting by the fireplace (CCC to WCW, October 30, 1914). 6BIO 410 3 On Sunday, November 1, she listened to some letters from William, and then she and Crisler together went over eight pages of manuscript for the Old Testament history. Crisler was struggling with the task of finding adequate material to fill out the six remaining chapters. They talked about the manuscript and discussed some of Jeremiah's prophecies. He hoped that the next evening she would be able to hear and approve another chapter (CCC to WCW, November 1, 1914). 6BIO 410 4 On Thursday, November 5, as he reported to W. C. White he gave quite an extended description of the work on the book. He hoped soon to be able to present to her the second chapter on Jeremiah. That would leave only four to be completed--one more on Jeremiah, one on the Restoration, one on Malachi, and one on Messianic prophecy. He wrote: 6BIO 410 5 The Jeremiah portion will not have the strength of the Isaiah portion, but I am hoping that it will be clear and instructive. It would be made very strong if we had more material and more help from Sister White; but, working as we are, with material from volume 4 of Testimonies for the Church as the basis for the story, we cannot rise to the heights attained in the Isaiah portion.--CCC to WCW, November 5, 1914. 6BIO 410 6 Sabbath evening, November 7, the Crislers joined the family for worship. He read a letter written by Elder Guy Dail, secretary of the European Division, in which he inquired about enforced military service. Reporting on this, Crisler wrote: 6BIO 411 1 She takes no position, either way, as regards the enforced military service, but seems to understand fully ...; and she admits that the brethren are placed in a strait place.--CCC to WCW, November 7, 1914. 6BIO 411 2 One evening in early November, W. C. White's wife, May, called at Elmshaven, bringing with her 14-year-old Grace and baby Francis, who performed very well for his grandma, walking nearly across the room while she looked on approvingly. 6BIO 411 3 A visit on November 10 from Elder E. E. Andross, president of the Pacific Union Conference, cheered her heart. She rejoiced especially as he brought an encouraging report of the recent Autumn Council held in Washington. She was so glad to hear his testimony concerning the harmony that prevailed among the brethren at the head of the work, and several times after the visit expressed her pleasure and satisfaction in the evidences of God's leadership of His people. The thought of advance moves by the church brought courage and words of thanks to God (CCC to WCW, December 23, 1914). 6BIO 411 4 And so it went from day to day. On Friday, November 20, Crisler found Ellen White "quite clear-minded" and was able to read to her a few pages of manuscript for the Old Testament book; then again on Sunday she was able to listen to a half-dozen pages (CCC to WCW, November 22, 1914). 6BIO 411 5 In an endeavor to bring W. C. White up-to-date on his mother's condition, Crisler talked with May Walling. He reported: 6BIO 411 6 Miss Walling tells me that your mother spends a good deal of time, nights, in prayer, evidently mostly in her sleep. Sometimes she seems to be holding prayer meetings. The other night she preached for an hour, and as she was using her voice in full strength, Miss Walling at last thought to suggest that she had preached long enough, and that now she should rest and sleep, which she did.-- Ibid. 6BIO 411 7 But what amazed Crisler, and others close to her, was that: When we touch spiritual topics, the mind seems to be lifted above confusion. When a scripture is partially quoted, she very often finishes it. I have tried this over and over again, especially when repeating the promises. And the Jeremiah and other Old Testament scriptures seem very familiar to her, and she catches them up and comments on them, and goes forward with the quotations, as of old. I regard this as a special providence in our favor just now.-- Ibid. Her Eighty-Seventh Birthday 6BIO 412 1 On Thanksgiving Day, November 26, Ellen White reached her eighty-seventh birthday. She was not very strong, and Crisler could go over only three pages with her. She was the recipient of one birthday present, which some days before had come from Mrs. F. H. DeVinney, who was working with her husband in Japan. It was a warm knitted vest to be worn on cold days, known as a "hug-me-tight." When Ellen White tried it on, she showed that she had not lost her sense of humor. She told Dores Robinson to thank Sister DeVinney for the gift, but to tell her "that there is a great deal more to Sister White than some people thought"--D. E. Robinson to WCW, November 3, 1914. 6BIO 412 2 The week following her birthday, Ellen White's mind seemed quite clear, and she and Crisler worked together on Old Testament history chapters from day to day. On Wednesday she became reminiscent, something now quite unusual. Crisler reported: 6BIO 412 3 She tried to recall the name of some brother of long ago who expressed discouragement over the prospect of a very large work that would need to be done before the world had been warned; and she says another brother, one of large faith, turned to him, and his face went white, and with strong emotion, he said, "My brother, would you permit such a prospect to bring discouragement? Do you not know that God would have us press the battle to the gate? Do you know He would have us labor on, and on, and on, knowing that victory lies ahead?"--CCC to WCW, December 2, 1914. 6BIO 412 4 And then Ellen White commented on her continual sense of the uplifting presence of the Spirit of God. 6BIO 413 1 She says she would not speak discouragingly, and yet she would not wish to convey the impression that no disappointments come to her. We are to expect the enemy to bring us disappointments, but these need never bring discouragement. When disappointed, we are to labor on until triumph comes; and this is working by faith.-- Ibid. 6BIO 413 2 It was a good week for book preparation, with Ellen White spending some time each day working with Crisler. She made frequent comments and some helpful suggestions (CCC to WCW, November 30 and December 2, 1914). Review and Signs Articles 6BIO 413 3 Of course, a part of the overall literary program at Elmshaven in which Ellen White participated was the furnishing of articles almost every week for publication in the Review and Herald and Signs of the Times. The staff was heartened by a letter written by W. C. White from Nashville, Tennessee, reporting that as his travels took him from place to place, "people speak to me regarding the present series of Review articles, and some have expressed great satisfaction because in these articles questions that were seriously troubling them have been clearly answered."--WCW to CCC, December 1, 1914. 6BIO 413 4 Forty E. G. White articles were published in the Review in 1914. First was a series on Old Testament history, being portions of the book manuscript in preparation, then twelve articles on "Early Counsels on Medical Work," followed by eighteen on more general topics. White reported that the editor of the Review was calling for more on Old Testament history (Ibid.). Less work had been called for at Elmshaven in keeping the Signs supplied, for the fifty articles appearing in that journal during 1914 were materials selected from The Desire of Ages, The Acts of the Apostles, and The Ministry of Healing. Advance! Advance! Advance! 6BIO 413 5 Ever alert to what is required of a Christian, Ellen White sensed the importance of a positive attitude. Crisler wrote of this to W. C. White the evening of December 2. She says she does not wish to make any great noise about having courage continually, although she has; and she adds that 6BIO 414 6 the very fact that members of the household are waked up at times hearing her repeating the promises of God and claiming them as her own is proof that she still has battles of her own to fight against Satan. The enemy is still in the land of the living, and we must needs plead the promises; but we may have strong faith in God's power to deliver, and our hearts may be filled with courage. 6BIO 414 1 The next day, as Crisler went over another chapter for the Old Testament history, Ellen White told him of a recent experience. Here is how he reported it: 6BIO 414 2 Sister White says that during the night season she hears voices saying, "Advance! Advance! Advance! Press the battle to the gate!"--CCC to WCW, December 3, 1914. 6BIO 414 3 Crisler commented, "She seems to apply this to the completion of the work of the Lord in all parts of the earth, also to the completion of important book work.... I believe the Lord would have us all take courage, and press forward steadily."-- Ibid. 6BIO 414 4 A few days later he wrote of the words spoken by Sister White that kept ringing in his ears, "Advance, advance, advance!" This was also true of others who learned of the experience.--CCC to WCW, December 8, 1914. 6BIO 414 5 On Monday, December 14, Crisler reported to W. C. White that Ellen White's day-to-day condition remained about the same. He tried to visit her, he wrote, "as often as she is able to consider matters with zest," which was, as a rule, sometimes once, sometimes twice, daily. He had skipped days, but he said such was exceptional. On this particular day and the day before, he went over the Daniel portion anew with Sister White. She seemed to enjoy rehearsing the Daniel story, the reading of which revived old memories on her part. The visit gave Crisler an opportunity to do additional work on the manuscript (CCC to WCW, December 14 and 17, 1914). 6BIO 414 6 Mid-December seemed to mark an encouraging rallying point in Ellen White's physical condition, and for several weeks she was able to give more attention than usual to the literary tasks. On one Sabbath afternoon, Crisler called to see her, and of the visit reported: 6BIO 415 1 We had a good visit, and by the time we were through, it was about the close of Sabbath, so we had worship. She united with us in the prayer service, and had freedom.... 6BIO 415 2 Your folks came in to see your mother just as we were closing worship.--CCC to WCW, December 20, 1914. 6BIO 415 3 Crisler also reported on his Sunday visit to the Elmshaven home: This afternoon, when I went into the sitting room to see your mother, I found her reading the Review. She was much interested in the various articles and reports; and afterward in the course of our conversation she said she believes that God is blessing our writers and others who write for our periodicals. 6BIO 415 4 She feels also that the Lord will continue to work through these writers, if they do their part in taking a living interest in the advancement of the work, and labor earnestly to strengthen the faith of all in the Advent Movement. "The Lord will take a special interest," she declared, "in those who do His work in such a way as to bring glory to His name."-- Ibid. Simplicity of Faith and Confidence 6BIO 415 5 Crisler could not refrain from mentioning again Ellen White's optimism, confidence, and simplicity of faith: 6BIO 415 6 It is in her hours of greatest physical weakness that your mother seems to rise to the highest spiritual heights; and yet in all this she simply does what any of us poor mortals can do--lays hold on the divine promises, and makes them her very own, and praises God for the comfort they yield. Thus her heart is filled to overflowing with joy, and she has perfect peace. 6BIO 415 7 The simplicity of her faith has made a profound impression upon my own mind, and constitutes one of the strongest evidences that during the years of her service for her Master she has lived with a conscience void of offense toward God and man. When one keeps full faith with himself in his service for God, his efforts will bear the test of time, and will yield a rich fruitage. 6BIO 415 8 Another thing that has impressed me much is the constancy of your mother's courage and of her confidence in God. You will recall how Miss Marian Davis, with all her rich experience in the things of God, and her desire that we pray with and for her and recount the providences connected with her work, was nevertheless at times inclined to despondency, though finally she rose above this, and died triumphant. 6BIO 416 1 It was thus even with your father, as you well know. But not so with your mother. I do not find her discouraged over her own case, nor do I find her discouraged over the general outlook throughout the harvest field where her brethren are laboring. She seems to have strong faith in God's power to overrule, and to bring to pass His eternal purpose through the efforts of those whom He has called to act a part in His great work. 6BIO 416 2 She rises above petty criticism, above even the past failures of those who have been reproved, and expresses the conviction, born, apparently, of an innate faith in the church of the living God, that her brethren will remain faithful to the cause they have espoused, and that the Lord will continue with them to the end, and grant them complete victory over every device of the enemy. 6BIO 416 3 Faith in God's power to sustain her through the many weaknesses attendant on old age; faith in the precious promises of God's Word; faith in her brethren who bear the burden of the work; faith in the final triumph of the third angel's message--this is the full faith your mother seems to enjoy every day and every hour. This is the faith that fills her heart with joy and peace, even when suffering great physical weakness, and unable to make progress in literary lines. A faith such as this would inspire anyone who could witness it.--CCC to WCW, December 23, 1914. The Report to Elder Haskell 6BIO 416 4 Clarence Crisler had occasion to write to Elder S. N. Haskell on Thursday, December 24, and had something to say about the subject in which so many were interested, Ellen White's state of health. "On some days," he said, "she is stronger than on others; but she is not so strong now as when you were last with us. "Crisler told Haskell that she gives consideration to some questions connected with the advancement of the general work, and goes over with them the manuscripts being prepared from her writings for publication. 6BIO 416 5 He observed that "she is more often brain-weary, and when weary, she is forgetful," and "forgets details." But she was in possession of remarkably clear concepts of religious and spiritual matters. He wrote: 6BIO 417 1 Her mind seems to keep unusually clear on scriptural subjects and especially on the precious promises of the Word; and so her meditations are sweet, and she has comfort and joy through the consolation the Bible affords every Christian. 6BIO 417 2 "At other times," Crisler went on to say, "she has much to say of former times, and becomes reminiscent concerning her associates of years gone by; and then she seems much as when you were with us." Crisler went on: 6BIO 417 3 There are many times, too, when her mind is fruitful on Bible themes; and we are endeavoring to take advantage of such times, and to present before her for her careful consideration that which must receive her personal attention prior to publication in book or article form. Were it not for the special interposition of God in her behalf, I doubt not but that she would find difficulty in keeping up this line of work; but with Heaven's blessings we have found it possible to advance slowly yet surely. Every advance step taken in the finishing of manuscript work brings to her real delight; and she rejoices in the privilege of being permitted still to use her talents in binding about the edges, as she says, and in rounding out her work in proper form, that the "well done" may be spoken of her when she rests from her labors. 6BIO 417 4 One of the last reports of the year yields a picture of Ellen White "comfortable as usual," "sitting by the open fireplace" and visiting with household members of "those...who may come in to see her" (CCC to WCW, December 28, 1914). And on this day, Crisler and Ellen White read over another of the Nehemiah chapters. ------------------------Chapter 31--The Last Mile 6BIO 418 1 As the year 1915 opened, Ellen White, now in her eighty-eighth year, was "comfortable, calm, [and] courageous" (CCC to WCW, January 1, 1915), and was taking an active part in book preparation. In fact, she seemed to be in better health generally than a few months before. But those close to her in the home could see indications that she was failing. She was, however, able to go unaided up and down the stairs, and moved freely from room to room. Often as she did so, she would be heard humming an old hymn, with words penned by William Hyde in 1845 after he had heard her give the account of her first vision of the new earth. It was one of the songs in the denomination's first hymnal issued in 1849. As first published, it was titled "The Better Land" (see MR, p. 127). It was especially the last part of the poem and hymn that she dwelt upon: We'll be there, we'll be there in a little while, 6BIO 418 2 We'll join the pure and the blest; We'll have the palm, the robe, the crown, 6BIO 418 3 And forever be at rest. [The full wording will be found in Testimonies for the Church 1:70, and in The Church Hymnal, No. 305.] 6BIO 418 4 There had been a hastening of the work on Old Testament history, with the determination to bring it to completion while Ellen White could be involved. Now the task was well along, and Clarence Crisler went back to some of the chapters that in richness came short of most of the manuscript. With Ellen White's counsel and help he was rounding them out. This is why the manuscript, which earlier had been spoken of as almost completed, was still in preparation. Wrote Crisler on this New Year's Day: 6BIO 419 1 As we find new material from the file and add to the chapters that have already been prepared and passed upon, and reread these amplified portions to her, she seems to enjoy going over them anew. This perfecting of the manuscript is slow work, but very interesting; and we are hopeful of the outcome.--CCC to WCW, January 1, 1915. 6BIO 419 2 Four days later he wrote of his work on the chapters linking the Solomon story with that of Elijah because they were "not bright enough and hopeful enough" to suit Ellen White (CCC to WCW, January 4, 1915). So, following "her counsel in making them more nearly right," scriptures were introduced that she felt were needed (Ibid.). Crisler was pleased that this satisfied her, and he himself was glad they could now include matter they disliked to see left out of the more hastily prepared volume. 6BIO 419 3 But the manuscript for the book on Old Testament history was not the only concern at Elmshaven as 1915 opened. Typesetting for Gospel Workers was in process at the Review and Herald, and there was the reading of proof and double-checking at Elmshaven as the work progressed. More meticulous care was taken with the Ellen G. White books than with other works. The abridging for overseas publication of some of the Spirit of Prophecy books was still in progress as several returned or furloughing missionaries pushed forward with that work. Life Sketches of Ellen G. White 6BIO 419 4 As the messenger of the Lord neared the close of her life, two tasks of a biographical nature emerged. Study was being given as to what would be said in the public press when Ellen White was at rest. W. L. Burgan, of the newly organized General Conference Press Bureau, was reaching out for materials that could be supplied the press to inform the general public about her life and work and possibly stall off some poor or even hostile journalism when the news broke. So from time to time the Elmshaven staff conferred by correspondence with Burgan in Washington and also with F. A. Coffin, who was working in a similar vein at closer range in southern California. This was done with the hope that it would not interfere with work on the books. 6BIO 420 1 Plans for a permanent biographical work that could be published immediately after Ellen White's death were also being developed. Out-of-print materials on her life were available for use in the new book. In 1860 she had written quite a detailed account of her life, which was published under the title of "My Christian Experience, Views and Labors." This was issued as Spiritual Gifts, volume 2. In 1880 James White had taken this and with some editing had put it with the account of his life and labors and published the combined work as "Life Sketches" of James White and Ellen G. White. There was a reprint in 1888, but aside from this volume, now long out of print, there was no biography available. 6BIO 420 2 Seventh-day Adventists had been kept in touch with Ellen G. White through articles appearing weekly in the Review and Signs and Youth's Instructor, which brought her close to the readers. The occasional accounts of her travels and labors that appeared in these journals, together with the introductory material in volume one of the Testimonies and some biographical accounts here and there in the nine Testimony volumes themselves, kept Seventh-day Adventists aware of her life and activities. But soon her active labors would cease, fresh articles would no longer appear in the journals, and it was felt a modest volume on her life was needed. So beginning in late 1914, consideration was given to the preparation of a manuscript that would at her death appear as Life Sketches of Ellen G. White. C. C. Crisler and D. E. Robinson, using what help W. C. White could give, undertook the work. 6BIO 420 3 The 1880 Life Sketches volume formed the basis for the early part of the book. This material, supplemented by other biographical materials, traced the story to the time of James White's death in 1881. Then Clarence Crisler, filled in rather sketchily the story till her death, with the account in the third person. Countdown to the Accident--A Diarylike Report 6BIO 420 4 Correspondence from the office in January and February carried frequent references to Ellen White's state of health and welfare. We note here some of the communications written in almost diary form. Monday, January 4, Clarence Crisler to W. C. White: Sister White is just about the same, day by day. Sabbath she seemed unusually blessed, and was brighter.... Sister White was with Minnie [Crisler] a part of the forenoon, and out riding with her until sundown, or nearly so in the P.M.... 6BIO 421 1 Sister White spends much time in her chair above, and in some easy chair below when with Miss Walling in the downstairs front room; but she is comfortable, and able to handle herself with comparative ease. It is wonderful how she keeps up. Tuesday, January 5, Clarence Crisler to James Edson White: You will be pleased to learn that Sister White is keeping up fairly well, all things considered.... She can get about the house unaided and unattended, going freely from room to room and up and down stairs; but her steps are much slower and uncertain than in former years, and even than when you were last with us. She finds it possible to sit in easy chairs for hours at a stretch. 6BIO 421 2 Often during the past few months she has spent a good portion of the time downstairs, sitting in the sitting room by the fireplace; and Miss Walling has endeavored to sit much with her, to keep her company.... There is really more home life for your mother than during the years when her activities led her to isolate herself in her office room most of the time.... 6BIO 421 3 She spends more time in bed now at night, of course, and her habits are more regular since she stopped getting up to write.... I have an idea that her regular rest at night is of real benefit healthwise, as are the treatments given her daily just before dinner. Thursday, January 7, Clarence Crisler to W. C. White: I am sending you these few lines to tell you that your mother is about the same, healthwise. She spends part of her time reading the large-print volumes within easy reach, and seems content. Today we went over another long chapter of the Elijah story. Tuesday, January 12, Clarence Crisler to W. C. White: Your mother is ... about as usual. She seems to be just about the same from day to day. I find her able to consider manuscripts daily, in harmony with the plan outlined in recent letters. She takes pleasure in this work, and gives us real help when we need her help. 6BIO 422 1 She also spends some time in going over her standard books, and in reading large-type books close by her chair.... At times I find your mother going over the Signs and Review and other papers; but of late I have not found her reading the newspaper. Sunday, January 17, Clarence Crisler to W. C. White: I went in to your mother's sitting room to have a visit with her. We read over some of the Amos and Hosea prophecies, and considered matter that will strengthen the chapter dealing with these. Wednesday, January 27, W. C. White to "Dear Friend" (February 15): 6BIO 422 2 Wednesday morning, January 27, I returned home after an absence of sixteen weeks in the East and South. I found Mother cheerful and interested to hear about the work in the places I had visited. She appeared to be about as well as when I left home in the early part of October. Wednesday, February 10 (two weeks later, the week of the accident) D. E. Robinson to S. N. Haskell: 6BIO 422 3 You will be glad to know that Sister White's general health is fairly good. She is still able to dress herself and to get around the house. She takes her meals with the family, and when the weather is good, goes out for a drive. 6BIO 422 4 She takes an interest in the matter that is being prepared from her manuscripts for publication. She constantly expresses her gratitude to God for His care over her. The last three days I have eaten at her table. Her appetite seems to be good, and she thoroughly enjoys her food. Yet we who are associated with her can see that she is constantly growing weaker. Gradually she has been laying off the burdens that she has carried for so many years.... Just recently it has become quite difficult for her to write with a pen. Some days her memory seems to be better than others. Friday, February 12, W. C. White to "Dear Friend" (February 15): 6BIO 423 1 Friday afternoon, February 12, as I was leaving the office for a quick trip to St. Helena, Mother came outdoors, and we spent ten minutes walking about in the bright sunshine and talking about the progress of the message in all the world. Sabbath, February 13, 6BIO 423 2 Ellen White breaks her hip; W. C. White telegraphs the word to relatives and friends: 6BIO 423 3 Sabbath noon, Mother, entering her study, tripped and fell, causing an intracapsular fracture of the left femur. The Accident and Its Aftermath 6BIO 423 4 In his report of the accident, written Monday, February 15, sent to relatives and friends, and published in the Review and Herald, W. C. White described what happened: 6BIO 423 5 Sabbath morning, Mother appeared to be as well as usual. About noon, as she was entering her study from the hallway, she tripped and fell. Her nurse, May Walling, who was in the hall about twenty feet away, hastened to her assistance, and endeavored to help her onto her feet. When Mother cried out with pain, May lifted her into a rocking chair, pulled the chair through the hall to Mother's bedroom and got her to bed. Then May telephoned to Dr. Klingerman at the Sanitarium, and at once applied fomentations to the hip, where the pain seemed to be the greatest. 6BIO 423 6 When the doctor came, he said that it was either a bad sprain or a fracture, and advised an X-ray examination at the Sanitarium. This examination showed an "intracapsular fracture of the left femur at the junction of the head and the neck." Mother bore very patiently all the painful experiences of being carried from her room to the Sanitarium and back again. 6BIO 423 7 Sara McEnterfer, who was her traveling companion and secretary most of the time for thirty years, is with her; and so is May Walling, who was brought up in her home, and who has been her faithful nurse for about two years. Mrs. Hungerford, a trained nurse from the Sanitarium, is also with her.--The Review and Herald, March 11, 1915. 6BIO 424 1 Sunday morning, Dr. Klingerman arranged to have a hospital bed sent down to the White home. This was set up in her spacious and cheery writing room, close to the bathroom with its conveniences. As W. C. White told the story to the readers of the Review, he continued: 6BIO 424 2 Mother occupies her study, where for the last ten busy years she did most of her writing. Sometimes when half awake, she asks how long the journey will take, and when she will get home; and then, when fully awake, she says, "I am right here in my own room." 6BIO 424 3 In our seasons of prayer, Mother unites with her usual fervor and clearness of thought, expressing complete confidence and entire resignation. 6BIO 424 4 Since her accident she has told me that she feels that her work is done, her battles ended, and that she is willing to lie down and sleep till the resurrection morning, unless there is yet some special work the Lord has for her to do.-- Ibid. 6BIO 424 5 And thus it was for the next five months till mid-July. Her son's frequent reports through the Review and Herald and in his letters indicate that she had good days and days not so good, but that she was spared from any great suffering. 6BIO 424 6 Soon after the accident, W. C. White reported that "when we ask her if she is suffering pain, she will start to say Yes; then she stops, and says, 'It is not so painful as it might be, but I cannot say that it is comfortable.'"--WCW to AGD, March 1, 1915. And a few weeks later when asked what kind of day she had had, she replied, "A good day--in spots."--WCW to S. N. Haskell, April 30, 1915. 6BIO 424 7 By early June there was a rapid decline in her physical condition. One of the three nurses mentioned earlier was constantly with her. Relatives, friends, and neighbors were frequent visitors. A wheelchair was secured, and on pleasant days she was taken out on the little porch directly over the main entrance to the home, facing south. This she much enjoyed. On most days she would sit in a chair for several hours, and at nights she usually slept well. As time went on, her appetite waned. On one occasion as Sara was coaxing her to eat, her response showed that she had not lost her sense of humor: "Well, Sara," she said, "I would not want to die before my time by overeating."--As told to A. L. White. The Vision of March 3 6BIO 425 1 On the morning of March 3, at about ten o'clock, Ellen White, on wakening, called her nurse, Mrs. Hungerford, to her side and began to tell of what took place in the night--her last vision. W.C. White was quickly called, and he wrote down the statement made rather slowly by Ellen White: "There are books," she said, "that are of vital importance that are not looked at by our young people. They are neglected because they are not so interesting to them as some lighter reading."--Ibid., April 15, 1915. She touched on a number of points and among them said: 6BIO 425 2 In the night season I was selecting and laying aside books that are of no advantage to the young. We should select for them books that will encourage them to sincerity of life, and lead them to the opening of the Word.-- Ibid. 6BIO 425 3 I do not expect to live long. My work is nearly done. Tell our young people that I want my words to encourage them in that manner of life that will be most attractive to the heavenly intelligences, and that their influence upon others may be most ennobling.-- Ibid. 6BIO 425 4 She expressed her confidence in her brethren in the cause, a theme often repeated as she faced the sunset of life. 6BIO 425 5 I do not think I shall have more Testimonies for our people. Our men of solid minds know what is good for the uplifting and upbuilding of the work. But with the love of God in their hearts, they need to go deeper and deeper into the study of the things of God.-- Ibid. 6BIO 425 6 As she brought to the close this her last testimony for the church and especially its youth, she said: 6BIO 426 1 I have no assurance that my life will last long, but I feel that I am accepted of the Lord. He knows how much I have suffered as I have witnessed the low standards of living adopted by so-called Christians. I have felt that it was imperative that the truth should be seen in my life, and that my testimony should go to the people. I want that you should do all you can to have my writings placed in the hands of the people in foreign lands.... I am impressed that it is my special duty to say these things.-- Ibid. (published in full in Fundamentals of Christian Education, 547-549, and in Messages to Young People, 287-289). Consideration of World War I 6BIO 426 2 Quite naturally, Seventh-day Adventists were affected by World War I and were eager to know whether Ellen White had any counsel as to how men called into military service should relate themselves to the problems they faced. Since Civil War days there had been no conflict that affected Seventh-day Adventist Church members. As mentioned in a preceding chapter, Clarence Crisler, while talking with Ellen White on October 20, 1914, soon after World War I broke out, mentioned the war and the problems some European Adventists were having because of draft laws. Brethren in Europe were reaching out for counsel and asking whether Sister White had any light. She gave no specific counsel on the matter, except that under such circumstances the Christians should not act presumptuously. 6BIO 426 3 Again, on January 12, 1915, Crisler wrote of finding Ellen White "going over the Signs and Review and other papers": he told of how she was getting what news that came to her concerning the war from these journals and from letters she received. He spoke again of her noncommittal attitude: 6BIO 426 4 Up to the present time, I have been unable to gather from your mother much concerning the way the war appears to her mind, and what she thinks may come out of it. She does not seem to think much about it, in fact; her chief energies are taken up in current work, and in keeping pace with the advancing message and messengers.--CCC to WCW, January 12, 1915. 6BIO 426 5 But the war question was to come up again in late spring some weeks after her accident. W. C. White wrote of this on May 26 in a letter to Elder Guy Dail, secretary of the European Division. He spoke to his mother of the war and of Seventh-day Adventist ministers referring to it in their sermons as one of the signs of the end. This sparked a question in her mind: 6BIO 427 1 "Are our people affected by the war?" she asked. "Yes," I said, "hundreds have been pressed into the Army. Some have been killed and others are in perilous places.... Some of our people in America and in Europe feel that those of our brethren who have been forced into the Army would have done wrong to submit to military service. They think it would have been better for them to have refused to bear arms, even if they knew that as a result of this refusal they would be made to stand up in line to be shot." 6BIO 427 2 "I do not think they ought to do that," she replied. "I think they ought to stand to their duty as long as time lasts."--WCW to Guy Dail, May 26, 1915. 6BIO 427 3 In the light of the other references to the war when the subject was opened up in her presence, it is clear that she had no special light that would pinpoint how drafted Seventh-day Adventists should relate to the demands of military service. It seems that whatever she said was based on her general understanding of avoiding rash positions. The situation was much like that of the Civil War days when she counseled against presumptuous attitudes in dealing with matters in which Seventh-day Adventists were involved with the government. C. H. Jones Calls On Ellen White 6BIO 427 4 Visits from prominent workers of long acquaintance were much appreciated by Ellen White. On May 4, C. H. Jones, manager of the Pacific Press, called to see her. Her bed was in the big bay window. When Brother Jones asked whether she knew him, she answered, "I know you, and I am very glad to see you." Jones spoke of his interest and sympathy for her and of the prayers offered for her by friends in Mountain View. In response she said: 6BIO 427 5 "The Lord is our Helper. He is our Frontguard and our Rearward. 6BIO 428 1 "I am so anxious that we shall be overcomers. And we can be, with the Lord's help. The Lord alone can be my helper. I want to do just that which will bring the victory. 6BIO 428 2 "I hope we shall meet in the kingdom of heaven. We want the overcomer's reward. I want to be an overcomer, and mean to be. 6BIO 428 3 "After all that He has done, shall it be that Christ has died for us in vain?"--WCW to "Dear Brother," May 6, 1915. 6BIO 428 4 Then, as Brother Jones bade her goodbye, she said: "I hope to meet you in the kingdom of God."-- Ibid. Positive Teaching On The Triumph Of The Church 6BIO 428 5 On Friday morning, May 21, Mrs. Lida Scott, from the East, came to the Elmshaven office to make acquaintance with W. C. White and to ask some questions about the church, its organization, and its stability. She was a relatively new convert, a woman of considerable means, the daughter of Isaac Funk of the Funk and Wagnalls Publishing Company in New York. She had spent some time at the Madison Sanitarium and School in Tennessee, self-supporting institutions. Now church leaders were currying her interest in the College of Medical Evangelists, and particularly in providing facilities in Los Angeles for clinical training of physicians. Of the visit, W. C. White reported on May 23 to Elder E. E. Andross, president of the Pacific Union Conference and a member of the Loma Linda board: 6BIO 428 6 During our conversation, I told her how Mother regarded the experience of the remnant church, and of her positive teaching that God would not permit this denomination to so fully apostatize that there would be the coming out of another church. 6BIO 428 7 I gave her a brief sketch of the various eras in the experience of this church, when, as the result of the teachings and the work of ambitious men, it has swung far away from right principles, and then pointed out how God had provided means to correct the errors that had been brought in by these ambitious men, and bring the church back to loyalty. 6BIO 428 8 I expressed my confidence that God would not leave us to the buffetings of the enemy, but that in every crisis He would provide agencies to correct errors, to awaken our people to a loyalty to those features of the work where there had been growing indifference. 6BIO 429 1 Later, W. C. White reports that in visiting his mother on a rainy day near the close of her long illness, after he had talked with her for a little while, he told her that he had good news regarding the work at Loma Linda. 6BIO 429 2 I then related that a good sister in the East [Mrs. Lida Scott] had offered to make a very liberal gift to the College of Medical Evangelists for the establishment of a students' home and hospital in Los Angeles. 6BIO 429 3 Mother's lips quivered, and for a moment she shook with emotion. Then she said: "I am glad you told me this. I have been in perplexity about Loma Linda, and this gives me courage and joy." 6BIO 429 4 After a little further conversation, I knelt down by her side, and thanked the God of Israel for His manifold blessings, and prayed for a continuance of His mercies. Then Mother offered a very sweet prayer of about a dozen sentences, in which she expressed gratitude, confidence, love, and entire resignation.--WCW, in The Review and Herald, September 28, 1916. The Visit Of A Former Co-Worker 6BIO 429 5 On Sabbath afternoon, May 29, Elder G. B. Starr visited Sister White. They had labored together years before, particularly in Australia. She was in her reclining chair, in the bay window of her room, looking out upon the trees and hills about her place. Elder Starr remarked how glad he was to find her amid such pleasant surroundings. 6BIO 429 6 The Review and Herald carried the report of this visit and tells of her gratitude for those pleasant surroundings, stating that they had much improved in the years since she had taken up residence there. In the conversation Ellen White said: 6BIO 429 7 "Oh, how much we need more of the Holy Spirit! There is a great work to be done, and how are we ever to accomplish it?" 6BIO 429 8 To this Elder Starr said: "God is raising up hundreds of strong young men and women through our schools and sanitariums, and is putting His Holy Spirit upon them, and qualifying them to do a great and blessed work; and many of them are devoted, sober, earnest, and successful." 6BIO 430 1 She replied: "I am so glad to hear that! You could not have told me anything more encouraging. I wish that I might speak again to the people, and help carry the work; but they tell me I must not speak in public now."--Ibid., July 1, 1915. 6BIO 430 2 As Elder Starr was preparing to leave, he said, "We are praying daily that God will raise you up and strengthen you to bear another testimony to His people, if that is His will." 6BIO 430 3 "Keep on praying," she answered.--Ibid. 6BIO 430 4 On Sunday, June 27, Elder and Mrs. Starr called again on Ellen White, this time to say goodbye. She told them how pleased she was to have them visit her, and Starr commented on how bright and cheerful she seemed. She replied: 6BIO 430 5 "I am glad that you find me thus. I have not had many mournful days." 6BIO 430 6 "No," Brother Starr remarked, "not in all your life." 6BIO 430 7 "No," she continued, "the Lord has arranged and led in all these things for me, and I am trusting in Him. He knows when it will all end." 6BIO 430 8 "Yes," they replied, "it will soon end and we shall meet you in the kingdom of God, and we will 'talk it all over there together,' as you wrote us in one of your last letters." 6BIO 430 9 "Oh, yes," she replied. "It seems almost too good to be true, but it is true!"--WCW to "Friends," June 27, 1915. Waning Strength And Death 6BIO 430 10 But Ellen White's strength was waning fast now. Some days she was not aware of those in the room. She was not eating, and her body was wasting away, although she was given a little albumen water--the white of egg in water--from time to time as she would take it. On the morning of Thursday, July 8, she aroused sufficiently to say: "I do not suffer much, thank the Lord." And then to Sara she added: "It will not be long now."--WCW to "Friend," July 14, 1915; WCW to G. I. Butler, July 26, 1915. 6BIO 431 1 Friday morning, July 9, she rallied enough to talk a little to Sara and to her son. He prayed and told his mother that they would trust all in the hands of Jesus. 6BIO 431 2 She responded, saying in a faint whisper, "I know in whom I have believed."--Life Sketches of Ellen G. White, 449. 6BIO 431 3 Treatments were discontinued. On Thursday, July 15, W. C. White reported that everything was being done for her that kind hearts and willing hands could do. But now she lingered in silence, quietly breathing her life away. 6BIO 431 4 The next day, Friday, July 16, at about two o'clock the nurses saw that the end was very near and sent for W. C. White and his wife, May. They hastened to the home and her room. As her breathing slowed, others were notified and made their way one or two at a time to the second-floor room. C. C. Crisler and his wife, Minnie, soon joined the group. Then there were Ellen White's granddaughter Mabel White Workman; her farm manager, Iram James, and his wife; her accountant, A. H. Mason, and Mrs. Mason; Mrs. Mary Chinnock Thorp, of longtime acquaintance; her housekeeper, Tessie Woodbury. And of course there were the three nurses: Sara McEnterfer, who had been her faithful companion, nurse, and secretary for many years; May Walling; and Carrie Hungerford, who had waited on her night and day for 153 days since the accident. 6BIO 431 5 In the morning Ellen White's respiration had been clocked at fifty per minute, but at three o'clock it was thirty-eight; at three-twenty it was eighteen, and a little later only ten. Then her breathing became slower and more irregular, until without a tremor the breathing stopped. It was three-forty. No one in the room stirred for several minutes, thinking she might take yet another breath. But she did not (WCW to David Lacey, July 20, 1915; WCW to G. I. Butler, July 26, 1915). 6BIO 431 6 Describing the experience, W. C. White wrote: It was like the burning out of a candle, so quiet.--WCW to David Lacey, July 20, 1915. ------------------------Chapter 32--The Messenger of the Lord at Rest 6BIO 432 1 Late Friday afternoon, July 16, 1915, the telegraph wires carried the word across the land that Ellen G. White, the messenger of the Lord, was at rest. Through telephone and telegraph the message reached many of the churches in time for Sabbath-morning announcement. To the public press the news called for the release of stories and pictures so that the world might know. News stories had been prepared in advance to be held until the release of word of her death. 6BIO 432 2 At Elmshaven, carefully laid plans for funeral services were activated. One service was to be held on the lawn right there at her home, another in the San Francisco Bay area, and the third in Battle Creek, Michigan, where she would be laid to rest by the side of her husband. That Friday afternoon invitations to the Sunday funeral were quickly run off on the nearby "Elmshaven Press" operated by her grandsons, Henry and Herbert White, and these were mailed to 220 families in the valley (WCW to David Lacey, July 20, 1915). It read: Funeral Notice 6BIO 432 3 Yourself and family are respectfully invited to attend the funeral of Mrs. Ellen G. White on the lawn at her residence, "Elmshaven," near the Sanitarium, St. Helena, California, Sunday afternoon, at five o'clock, July eighteenth, nineteen hundred fifteen.--DF 756. 6BIO 432 4 Word also was sent out that she would lie in state in her home on Sabbath and Sunday. Friends who called before Sunday noon were ushered to her writing room on the second floor, where they found her in a simple cloth-covered black coffin bearing a modest silver plate with the engraved words "At rest." If they called Sunday afternoon, as most did, they paid their respects to her in the living room, where so often she had received her family and visitors. 6BIO 433 1 Seating for about 300 people was provided on the lawn under the elm trees just in front of her house. Another hundred sat on the lawn or in nearby parked automobiles. The Sanitarium, the St. Helena church, and the college were largely represented. A few of the leading businessmen of St. Helena were present, and many friends came in from Napa, Santa Rosa, Sebastopol, and Healdsburg. A canopy was provided for the officiating ministers. 6BIO 433 2 The service was simple, informal, and ideal for the setting. Those participating were mostly ministers who had been long associated with Ellen White in the work of the church in America and overseas: J. N. Loughborough, George B. Starr, and E. W. Farnsworth. The pastor of the church of which she was a member, S. T. Hare, pronounced the benediction. 6BIO 433 3 Elder Loughborough in his informal life sketch recounted his first acquaintance with Ellen White in 1852 and of his seeing her in vision within a few minutes of meeting her. He recounted other experiences down through the years. G. B. Starr made appropriate remarks. Elder E. W. Farnsworth, president of the California Conference, preached the funeral sermon on the Christian's hope. He also set before the audience the plans for other funeral services: 6BIO 433 4 After the service is over, the undertaker will take the remains to St. Helena tonight. Tomorrow morning on the early train Brother White and Sister McEnterfer, and perhaps others, will accompany the remains to Richmond, where we are holding a large camp meeting. The brethren and sisters there greatly desire the privilege to express their love and appreciation for Sister White, so they have requested that a service be held on the campground at Richmond. 6BIO 433 5 That appealed to us as rather fitting, considering how much of Sister White's life and labors have been spent in that environment.... 6BIO 434 1 And then tomorrow evening Brother White and Sister McEnterfer will take the train for Battle Creek, Michigan. It was Sister White's request that she might be buried by the side of her husband who sleeps in Oak Hill Cemetery there; also her oldest son, Henry, who sleeps there, and the little baby; and Elder James White's father and mother lie resting there. Sister White felt that she would like to be laid to rest in the family plot in that cemetery. So next Sabbath day, July 24, they will have a service at the Tabernacle in Battle Creek, and from there the burial will take place.--DF 757, E. W. Farnsworth funeral sermon, July 18, 1915. 6BIO 434 2 W. C. White, reporting on the Elmshaven funeral, told of how at the close of the service none seemed in a hurry to go; many wished that it had continued longer because they were so interested in the words of the speaker, remarking on the chief thought presented by Elder Farnsworth that the Christian's hope had taken away the sting of death (WCW to David Lacey, July 20, 1915). White continued as he wrote to his wife's father: 6BIO 434 3 At Richmond, a northern suburb of Oakland, the California Conference was holding its annual camp meeting. Here were assembled many of Mother's old associates of the Oakland church, and many representatives of the churches that she had so often visited in her earlier California labors. 6BIO 434 4 When they heard of Mother's death, they requested that her body he brought to the camp meeting, and that there be a service there. They said, "If Sister White were alive and well, she would be right here at this meeting, telling us how to live the Christian life. Why not let her be brought here and someone tell us how she lived it?" 6BIO 434 5 About a thousand people were present for the Monday-morning funeral service at the campground. Elder E. E. Andross, president of the Pacific Union Conference, was in charge of the service and was assisted by Elders A. O. Tait, Signs editor, and Elders Loughborough and Farnsworth. At three o'clock, W. C. White and Sara McEnterfer boarded the train, expecting to reach Battle Creek by Thursday evening. Arrival in Michigan 6BIO 435 1 As they neared Battle Creek on Thursday, July 22, two men boarded the train at Kalamazoo to travel the last thirty miles with them. One was James Edson White, Ellen White's older son; the other, George Israel, was an officer of the Battle Creek church who was in charge of the funeral arrangements. The church had sent him to meet the travelers and to inform them of the plans for Battle Creek. According to W. C. White, the funeral plans were "very complete and satisfactory" (WCW to "Dear Friend," October 20, 1915). In Battle Creek, they were entertained at the Israel home, where every kindness was shown them. 6BIO 435 2 The plans in general for the Battle Creek funeral had been laid a few weeks after Ellen White's accident, for it was clear that at her age, this would be her last illness. It would have been natural that Elder A. G. Daniells, the president of the General Conference and a longtime friend of Ellen White, would take this service, but he was spending several months traveling in the Far East, and it was not expected that he would be returning to the United States until the fall. In the interests of proper preparedness, Elder S. N. Haskell was asked in April, to preach the sermon in Battle Creek and to be ready to do so on short notice. 6BIO 435 3 But Elder Daniells had cut short his overseas trip, so he was back a few weeks before Ellen White's death. Under the circumstances, he was asked to present the life sketch at the funeral service. 6BIO 435 4 Announcement was made in the Michigan churches on Sabbath, July 17, that the funeral would be held in the Battle Creek Tabernacle at 11:00 A.M., on Sabbath, the twenty-fourth, and that there would be a viewing as Ellen White lay in state in the Tabernacle from eight to ten Sabbath morning. A number of nearby churches canceled their Sabbath services so their members could attend the funeral. The Battle Creek Funeral 6BIO 435 5 Sabbath morning, sometime before eight o'clock, the people began to gather in front of the Tabernacle. The Battle Creek Enquirer of July 25 described what took place when the doors opened: During the two hours between eight and ten, there was a steady stream of humanity viewing the body. Men with gray 6BIO 435 6 heads and stooped shoulders, many who knew Mrs. White during the early days of the Advent movement, were at the Tabernacle to pay their last respects. They stood before the casket and tears flowed down their cheeks, as they thought of her wonderful work for the denomination.--DF 758. 6BIO 436 1 The Battle Creek Moon Journal estimated that 2,000 were in the slowly moving procession that passed the open casket, which was placed just in front of the pulpit. An honor guard of six ministers alternated in pairs every twenty minutes and stood, one at the head of the casket and one at the foot. Those so privileged were Elders C. S. Longacre, M. L. Andreasen, W. A. Westworth, E. A. Bristol, L. H. Christian, and C. F. McVagh.--DF 756. 6BIO 436 2 Among those who passed the casket that Sabbath morning was Dudley M. Canright, accompanied by his Adventist brother, Jasper. Dudley had served for years as a Seventh-day Adventist minister but had apostatized and was busily engaged in writing a book against Ellen White. He knew her well; they had worked together in earlier years. He had stayed for days in the White home, but when he was reproved for a course of action that was not right, he turned against her and through the last twenty-eight years of her life had bitterly opposed her work. After passing the casket once, D. M. suggested to Jasper that they go down again, so they slipped into the line. As the two stood by the casket the second time, they paused. Dudley put his hand on the casket and with tears rolling down his cheeks declared, "There is a noble Christian woman gone."--W. A. Spicer, The Spirit of Prophecy in the Advent Movement, p. 127. 6BIO 436 3 The Battle Creek Evening News of July 24 described the setting: The casket was one of simple black, covered with a wreath of white carnations and forget-me-nots. But back of the casket were a wealth of elaborate flower pieces and wreaths.--DF 758. 6BIO 436 4 Describing the floral tributes in more detail is the pamphlet titled In Memoriam, which tells of the bank of "a rich profusion of palms, ferns, and flowers." 6BIO 436 5 One design of an open Bible, made of white and pink carnations, presented by the Pacific Press Publishing Association, was especially noticeable. Across the open pages in purple flowers were the words, "Behold, I come quickly; and my reward is with me." 6BIO 437 1 A beautiful design representing a broken wheel was presented by the Battle Creek church. A cross of white roses hung in front of the pulpit. On a ribbon attached to this cross were the last words uttered by Sister White, "I know in whom I have believed." 6BIO 437 2 A floral piece representing a broken column, and other designs, were sent by the General and North American Division Conferences, the Review and Herald Publishing Association, other institutions, and by individuals.--DF 756, In Memoriam, p. 3. 6BIO 437 3 The Tabernacle proved much too small for the crowd that assembled. Some 3,500 crowded into the building. In the audience were many patients from the Sanitarium, some in wheelchairs, and many of the older citizens of Battle Creek who knew Mrs. White personally (DF 758, Evening News, July 24, 1915). A thousand or more could not get into the Tabernacle and remained quietly on the lawn outside. Many of these would be able to accompany Ellen White to the cemetery. The Funeral Services 6BIO 437 4 As had been planned, Elder Daniells presented the "sketch": it was more of a history that recounted Ellen White's life and the contribution she had made to the church and the world. Elder Haskell presented a well-prepared funeral sermon on the surety of the hope of one who dies in Christ Jesus. Elder F. M. Wilcox, editor of the Review and Herald, read the Scripture lesson. His brother, M. C. Wilcox, longtime book editor at the Pacific Press, offered the prayer, thanking God for the light and blessing that had come through His servant. 6BIO 437 5 As W. C. White sat there in the Tabernacle, he reminisced. Recounting his thoughts later, he wrote: 6BIO 437 6 My mind went back thirty-four years, to the time of my father's funeral. I remembered the great congregation gathered then, and the impressive discourse given by Elder Uriah Smith. 6BIO 438 1 I remembered well the fear felt by many that now Elder White was laid to rest, we could not expect Sister White to live very long. And in rapid review there passed before my mind an outline of her manifold labors since Father's death, ... in Australia, then again in California, in Washington city, and at our camp meetings east and west. I thought also of the changes that have come to our work and workers during these thirty-four years. Many of the pioneers have been laid in the grave, and hundreds of younger laborers have joined the ranks.--WCW to "Dear Friend," October 20, 1915. The Service at the Grave 6BIO 438 2 Following the Tabernacle service, the throng made its way across the city to Oak Hill Cemetery. It was no doubt Battle Creek's largest funeral procession, with more than a hundred vehicles used to move the crowd. The July 25 Enquirer described it: 6BIO 438 3 Thousands followed the hearse to the cemetery. For this purpose every carriage in the city was used, and there were a number of automobiles. And then besides this, there were nine streetcars. No fares were collected on these cars, as they were provided by the church.--DF 758. 6BIO 438 4 The service at the cemetery was brief and impressive. A double quartet sang, Elder I. H. Evans read appropriate scriptures, Elder G. B. Thompson offered prayer, and then "the remains of our dear sister were tenderly and silently lowered into the grave to rest beside the body of her husband, Elder James White, who was buried in the same plot in 1881."--DF 756, In Memoriam, p. 24. 6BIO 438 5 Ellen White was at rest, not only close to her husband but not far from many close associates and friends. Nearby were J. P. and Ann Kellogg, early believers in Battle Creek and strong supporters of the church. They were the parents of Dr. John Harvey, and W. K., of cornflake fame. Beyond was the grave of David Hewett, to whom Joseph Bates was directed as "the most honest man in town" when he sought to make a beginning in teaching the Sabbath and Advent message in Battle Creek in 1852. Across the cemetery were the graves of Elder Uriah Smith and his family, and just a little to one side, the resting places of John Byington, first president of the General Conference, and a host of others. 6BIO 439 1 Word was received at Battle Creek that in some of the Adventist churches across the land, memorial services were held on Sabbath morning. The president of the North Pacific Conference sent a telegraphic message that such a service was held at Walla Walla. 6BIO 439 2 Details of Ellen White's last illness, her death, and the funeral services were reported to the great Adventist family through the Review and Herald and a special issue of Signs of the Times. The Public Press 6BIO 439 3 Newspaper notices and articles of various lengths appeared throughout the United States, from the Bay Area, where San Francisco and Oakland papers gave good space, to New York, where a respectable item was published in The New York Times. The careful work done well in advance of her death bore fruit, for the leading newspapers had materials, prepared largely at Elmshaven, in hand when they received telegraph notice of her death. 6BIO 439 4 Ellen White's hometown newspaper, the St. Helena Star, on its front page printed a large photograph and gave thirty-three column inches to tell the story of her life, work, and death. The San Francisco Chronicle and The Oakland Tribune each gave fifteen column inches, selecting materials from the sheets furnished from Elmshaven. The Mountain View Register-Leader was perhaps the most generous, with 147 column inches used to present the story, together with a two-column picture of Ellen White. The Detroit News-Tribune gave seven inches. 6BIO 439 5 The Battle Creek papers gave full coverage to the story. The Battle Creek Evening News allotted forty-four inches and the Battle Creek Enquirer, 107 inches. The Moon Journal was also generous with its coverage. Of course the Battle Creek papers had not only the news of her life and work but also the story of the funeral, as well, all of interest to those who lived in the city where Ellen White had so long resided and worked in earlier years. These papers quoted from the life sketch given by Elder A. G. Daniells. One paper published extensive excerpts from S. N. Haskell's funeral sermon. Taking note of some of the reports, we observe: The St. Helena Star, July 23, 1915: Leader Of Adventists Dead. Mrs. Ellen G. White Passes Away After Over Seventy Years of Christian Labor. 6BIO 440 1 At 3:40 o'clock last Friday afternoon, at her home, "Elmshaven," near St. Helena, Mrs. Ellen Gould White, leader and one of the founders of the Seventh-day Adventist Church, passed from this life to that reward promised the followers of Jesus Christ.--DF 758. 6BIO 440 2 Then follows a biographical account and a resume of denominational accomplishments: in membership, nearly 100,000; thirty-seven publishing houses; thirty-four sanitariums; seventy intermediate schools, academies, and colleges; and 510 elementary schools scattered all over the world. Mrs. White's work as an author was mentioned, noting that some of her writings had been translated into thirty-six languages. The report concluded: 6BIO 440 3 The prevailing sentiment of the speakers who addressed the congregations at St. Helena and at Richmond was that Mrs. White's most enduring monument, aside from her godly life and conversation, was her published works, which tend to the purest morality, lead to Christ and to the Bible, and bring comfort and consolation to many a weary heart. "She hath done what she could," and now, "being dead, she yet speaketh." 6BIO 440 4 The Mountain View Register-Leader, July 23, 1915: Mrs. E. G. White, Eminent Seventh-day Adventist Dead. Interesting Sketch of the Life and Works of This Very Remarkable Woman. 6BIO 440 5 Mrs. Ellen Gould White, prominent teacher, counselor, and writer among Seventh-day Adventists, passed away at her home at Elmshaven, St. Helena, on last Friday, July 16, at 3:40 p.m. She had been critically ill for some time, and the end came quietly.--DF 758. 6BIO 440 6 This news story included references to the visions, and Loughborough's statement at the Elmshaven funeral concerning her condition in vision as he witnessed it. It also included a report of an interview with W. C. White concerning the visions, and his account of the January 3, 1875, vision in which she was shown printing presses in different parts of the world. This was quite natural inasmuch as Pacific Press, the denomination's large West Coast plant, was in the town. 6BIO 441 1 The report indicates that in honor of Ellen White, Pacific Press was closed the Monday morning after her death. The New York Times, July 17, 1915: 6BIO 441 2 Seventh-day Founder Dies. Mrs. Ellen G. White, Adventist, Was Regarded as a Prophetess. St. Helena, Cal., July 16. 6BIO 441 3 Mrs. Ellen G. White, one of the founders of the Seventh-day Adventists, died here today, aged 88. She was widely known among members of that denomination, and by many she was regarded as their prophetess. 6BIO 441 4 She is survived by two sons, James Edson White of Marshall, Mich., and William C. White. 6BIO 441 5 Then followed a brief life sketch of about 175 words. The story closed with a statement of her beliefs and work: 6BIO 441 6 She believed in the ultimate annihilation of the wicked. She traveled extensively, and besides traveling all over this country, spent two years in Europe and nine in Australia, making converts. Mrs. White wrote forty books whose circulation is said to have been more than 1,500,000 copies, and her writings were translated into forty languages.--DF 756, "News Coverage of the Death of Ellen White." 6BIO 441 7 The Battle Creek Evening News, July 24, 1915: Four Thousand At Funeral Services Of Mother White. Tabernacle Is Crowded This Morning by Her Followers and Friends. Many From Out Of Town. Churches in This Vicinity Come in a Body.--DF 758. 6BIO 441 8 Then followed a report of the funeral services in the Tabernacle and burial at Oak Hill Cemetery. The paper gave good space to a review of Ellen White's life, in which her contributions in medical and educational work were featured. This is quite understandable considering the proximity of the Battle Creek Sanitarium. The coverage continued: 6BIO 442 1 For the Good of the Race. Her writings present the most comprehensive views regarding temperance reform, the laws of life and health, and the use of rational, effective remedies for the treatment of sickness and disease. The adoption of these principles has placed the people with whom she worked in the front ranks with others who are advocating sane temperance reforms, and working for the physical improvement of mankind. 6BIO 442 2 Nor is the social status of the human family lost sight of. Slavery, the caste system, unjust racial prejudices, the oppression of the poor, the neglect of the unfortunate, are set forth as un-Christian and a serious menace to the well-being of the human race.... The responsibilities of the church in both home and foreign mission service are given the greatest prominence in the writings of Mrs. White. Every member of the body is admonished to be a light in the world, a blessing to those with whom he may associate. What About A Successor? 6BIO 442 3 A reporter of the Battle Creek Enquirer cornered W. C. White to get from him word about a possible successor to Ellen White, and published the interview in the July 25 edition. "Has Mrs. White chosen anyone to be her successor?" White was asked. To this, he replied: 6BIO 442 4 "No, she has never considered that that was a matter over which she had any control, and has never expressed herself with reference to any individual as a probable candidate for this work." 6BIO 442 5 "Did she know who her successor would be?" he was asked. 6BIO 442 6 "That is a question that has been asked her many times," continued Mr. White, "and she always has stated that it is a matter that has never been revealed to her, and that she had no knowledge and no information upon the subject to impart." 6BIO 442 7 "Does she know another person will be chosen to take up the work she lays down?" 6BIO 442 8 "That is another question that has been asked her many times, and she always has said she did not know. At the same time she expressed full confidence that God would care for His work, and that there was no need for her or others to be anxious about this matter." 6BIO 443 1 "Will the leading men of the denomination select a person to take up the work she has carried?" was the next question asked him. 6BIO 443 2 "No. It is their belief that God will choose His messengers, and that it would be presumption for men to undertake to choose the persons through whom the spirit of prophecy is manifested."--DF 758. 6BIO 443 3 As the questioning continued, he was asked whether any others had made the claim of being Ellen White's successor, and what tests would be applied to anyone who might make the claim. White pointed out that such a matter would be settled by the tests of Scripture. The New York Independent 6BIO 443 4 On August 23, 1915, there appeared in The New York Independent (a prestigious monthly journal published in New York) an editorial entitled: "An American Prophetess." 6BIO 443 5 It is the distinction of our days that the American Church has enjoyed the teachings of two prophetesses.... Our two later prophetesses, Mrs. Eddy, founder of the Christian Science Church, and Mrs. Ellen G. White, leader and teacher of the Seventh-day Adventists, lived and died in comfort and honor, surrounded by their admiring followers. Many of Mrs. Eddy's disciples believed she would never die, and Mrs. White hoped to be one of those who would be taken up alive to meet the Lord in the air. 6BIO 443 6 But the Lord delayed His coming, and she entered into rest, just as others do, at the age of eighty-eight, and her burial took place a few days ago at the Advent headquarters at Battle Creek, Michigan. Her husband, Elder White, shares with her the honor of founding the Seventh-day Advent Church, but she was its one prophetess.--DF 756, "News Coverage of the Death of Ellen G. White." 6BIO 443 7 Then followed a brief life sketch in which was mentioned the revelations given to Ellen White that set the high standards of living followed by Adventists. The article closed with very interesting comments: 6BIO 444 1 Of course, these teachings were based on the strictest doctrine of inspiration of the Scriptures. Seventh-day Adventism could be got in no other way. And the gift of prophecy was to be expected as promised to the "remnant church," who had held fast to the truth. This faith gave great purity of life and incessant zeal. No body of Christians excels them in moral character and religious earnestness. 6BIO 444 2 Their work began in 1853 in Battle Creek, and it has grown until now they have thirty-seven publishing houses throughout the world, with literature in eighty different languages, and an annual output of $2,000,000. They have now seventy colleges and academies, and about forty sanitariums; and in all this, Ellen G. White has been the inspiration and guide. Here is a noble record, and she deserves great honor. 6BIO 444 3 Did she really receive divine visions, and was she really chosen by the Holy Spirit to be endued with the charisma of prophecy? Or was she the victim of an excited imagination? Why should we answer? One's doctrine of the Bible may affect the conclusion. At any rate, she was absolutely honest in her belief in her revelations. Her life was worthy of them. She showed no spiritual pride and she sought no filthy lucre. She lived the life and did the work of a worthy prophetess, the most admirable of the American succession. A Token of Respect And Honor 6BIO 444 4 After the funeral had been held and the church leaders had returned to Washington, a gracious action was taken as they met in committee. Elder Daniells reported on this in a letter to W. C. White, written July 29, 1915, bringing a message that was both surprising and reassuring. 6BIO 444 5 In our council yesterday the brethren very cheerfully voted the following proposal: That the General [and] North American Division Conferences, and the Review and Herald and Pacific Press publishing houses, share equally the entire expense of your mother's funeral bill. This is to include everything from the time of her death until you and Sara reach home. Yes, it includes a proper headstone at the grave. 6BIO 445 1 I am glad to assure you that there was not a minute's hesitation on the part of the brethren about this. Did Ellen White Expect to Die? 6BIO 445 2 From time to time the question was asked of W. C. White: "Did Sister White expect to die?" It was asked of him at the 1913 General Conference session. He replied: 6BIO 445 3 The Lord has not told her how long she will live. He has not told her in a positive way that she is to die; but she expects to rest in the grave a little time before the Lord comes. 6BIO 445 4 About fifteen years ago, in one of her night visions, she came out of a very dark place into the bright light, and Father was with her. When he saw her by his side, he exclaimed in great surprise, "What, have you been there too, Ellen?" She always understood that to mean that the Lord would let her rest in the grave a little while before the Lord comes. She has been trying to work with reference to that. 6BIO 445 5 Oftentimes she has had messages to hasten her work--the work of preparing her books--because she had but a short time in which to work.--The General Conference Bulletin, 1913, 219. "My Writings will Constantly Speak" 6BIO 445 6 As W. C. White started westward after the Battle Creek funeral, his mind turned to the care and publication of his mother's writings. It would be managed by the newly activated White Estate, under the direction of the five trustees of Ellen White's appointment: A. G. Daniells, president of the General Conference; F. M. Wilcox, editor of the Review and Herald; C. H. Jones, manager of the Pacific Press; C. C. Crisler, for fourteen years the leading secretary; and himself, who had traveled and worked with his mother for thirty-four years. 6BIO 445 7 Ellen White had written in 1907: Abundant light has been given to our people in these last days. Whether or not my life is spared, my writings will constantly speak, and their work will go forward as long as time shall last. My writings are kept on file in the office, and even though I should not live, these words that have been given to me by the Lord will still have life and will speak to the people.--Selected Messages 1:55. 6BIO 446 1 On several occasions in her later years, she had discussed the circulation of her books with W. C. White. "My son," she said, as he reports it: 6BIO 446 2 "While I live, I want you to do all you can to hasten the publication of my writings in the English language, and after I die, I want you to labor for their translation and publication in foreign languages. There is precious truth and light in these writings which should go to the ends of the earth."--WCW to "Dear Friend," October 20, 1915. 6BIO 446 3 She also had outlined tasks she hoped could be continued after her death. Among these were the preparation of the story of her work in Europe; also, in a similar way, the story of her work in Australia, with the messages regarding the location of the Avondale School. She was eager to have a book prepared on the rise of the health reform movement, together with instruction to physicians and managers (Ibid.). And there was the selecting from her writings of materials for publication overseas and the abridging of some of her larger books, which in their fullness could not be published in lands of small memberships and limited finances. All this was a challenge to the trustees and particularly to W. C. White. 6BIO 446 4 Then there was the closing up of Ellen White's financial affairs as her will was probated and her estate closed as required by law. To hasten various features of the Lord's work and to bring out her own books as rapidly as possible, she had borrowed heavily, mostly from Seventh-day Adventists who were pleased to lend her money at modest interest rates. Books of account had been kept, for this work actually had become a business, with its investments in producing books and income in author's returns from book publication. 6BIO 446 5 According to the records kept in the office, her financial interests in book rights, printing plates, and manuscripts, together with her home property, et cetera, exceeded comfortably her indebtedness, but on her death, or soon thereafter, her creditors would expect the return of their money. These business interests would call for careful attention. [See Appendix B for a statement on the closing up of the estate and the settlement with the creditors, as well as the beginning of the work of Ellen G. White Estate.] 6BIO 447 1 Sunday morning, after his return from the East, W. C. White took the eight-minute walk from his home to the Elmshaven office and residence; there he knew he would have to face new conditions. Already the staff was separating. Sara McEnterfer was in Mountain View, where she obtained employment at the Pacific Press. Maggie Hare Bree and her husband were on their way back to New Zealand. Dores Robinson was in pastoral work to the north, in Willits. Mary Steward had responded to a call from the Review and Herald to serve as a proofreader; Minnie Hawkins Crisler was now at home caring for her stepdaughter and attending to her duties there. The accountant, A. H. Mason, was still at work and would be needed until the estate was settled. 6BIO 447 2 Clarence Crisler was still in the office, closing up work on the Old Testament history. By this time it was known as "The Captivity and Restoration of Israel": later it was published as "Prophets and Kings". Two chapters were not quite finished. These were completed from materials in the manuscript files. Crisler's future was yet uncertain, but he would not be continuing with the work at Elmshaven. In 1916 he answered a call to China as secretary of the China Division. W. C. White would be alone, and the nature of his work was at this point in uncertainty. 6BIO 447 3 He stepped onto the porch of the Elmshaven home. It was unoccupied, and the doors locked. He unlocked the door and entered, as he had so often done. He describes his findings and sentiments: 6BIO 447 4 Everything was in perfect order, but the life of the place had gone. Going upstairs to the big east room, where for fifteen years Mother had studied and prayed and planned and written, I found it vacant. The old couch and the tables and chairs and chests of drawers were in their usual places, and the big armchair with its swing board in front was where it used to be, between the big bay window and the fireplace; but the dear mother, whose presence had made this room the most precious place in all the world to me, was not there. Then I recalled the many times I had returned from the Eastern States, and had hastened up to Mother's room, sure of a hearty welcome, and an eager listener to my reports of meetings attended and of the progress of the work in which she was so deeply interested. But now there was no one in the writing chair to listen to my report.-- Ibid. 6BIO 448 1 It was the end of an era, the end of the "Elmshaven" years. 6BIO 448 2 As he stepped over to the cabinets in the northwest corner and opened the doors to the shelves that held copies of the E. G. White books and copies of her manuscripts and letters, there must have come to his mind Ellen White's words as she at times opened these doors and displayed her books and her papers: 6BIO 448 3 "Here are my writings; when I am gone they will testify for me."--WCW Letter, July 9, 1922 (MR, p. 93). ------------------------Appendix A A. G. Daniells' March 15, 1910, Letter to the Former Pacific Union Conference President 6BIO 449 1 I received my first report of the pacific union conference just as I was leaving keene, Texas, for Battle Creek to attend the Lake Union Conference. I meant to drop you a line at once, but the meeting at Battle Creek kept me so busy that I could not sit down and write you as I wanted to. Then came the Northern Union Meeting, and then the press of the work that had accumulated at my office during the winter while I was away attending union conference meetings. 6BIO 449 2 Since returning to headquarters a week ago, I have had a good long talk with brother evans about the pacific union meeting. He has given me quite a full, and I judge fair, account of the conference. Of course I was very anxious to know how you were feeling with reference to what had taken place. 6BIO 449 3 Now, brother -----, I must tell you that words cannot express how deeply I regret some of the experiences through which you have passed since going to the pacific coast. I hoped, and really expected, when you went to California that you would enter upon the most valuable experience of your life. I knew that you would have occasion to come into close association with brother and sister white [W. C. White and his mother, Ellen G. White], and knowing how very helpful my association with them in australia had been to me, I counted on your experience being the same as mine. 6BIO 449 4 I went out to the australasian field a young man with very little experience in this cause except as a preacher. During my first four years in that mission field, I gave myself wholly to evangelistic work. Then brother and sister White came, and in a short time I was Called to conference administrative work, and was closely associated with them. This was all new and untried to me. It seemed as though I could never get hold of administrative work. Many, many times I was overwhelmed with discouragement and decided in my own mind that I could never succeed in conference management, and that I surely would go back to the field work as a preacher. 6BIO 450 1 But brother and sister White encouraged me to hold on and helped me to succeed. Sometimes the help given was in the form of sharp reproof from sister White. This was not pleasant to the natural heart, I can assure you. It cut deeply. I could not always understand all that was said, nor the way it was given. But I did not dare to reject the counsel, and as I studied and prayed, and yielded my heart in submission to God, light came to my mind and courage to my heart, and always new help for my tasks. Brother White and I often differed in our policies--sometimes sharply. But we never allowed bitterness to take root in our hearts. Many times we went to the woods together for prayer, and I know the Lord blessed us. 6BIO 450 2 Thus I worked my way inch by inch into the sort of work I have been doing since you and I met in Jersey City in 1900. The Lord has been my helper, but he has surely used both brother and sister White to instruct, encourage, and help me. This, I trust, I shall ever appreciate as I should. I would not think of claiming that Brother white made no mistakes in the process. I thought at the time that he did, and still think so. But the help he rendered so far outweighed the unpleasantness that grew out of the mistakes, that I am more than willing to have had that unpleasantness in order to get the help that I needed. 6BIO 450 3 Now, my dear brother, I had fondly hoped that your association with brother and sister White on the coast would be as helpful to you as mine with them in australia was to me. And I still hope that in some way the Lord will make it so. 6BIO 450 4 This is a world of differences, misunderstandings, and complications. Trials and disappointments of various kinds come to Christians as well as sinners. Even preachers and conference officials cannot escape them altogether. And it is well they cannot. If they could, I am afraid they would forget how to sympathize with their fellow men in trials and temptations. And, not knowing how to feel for others, they would not know how to take hold and help Them, and so they would become like job's comforters of whom he said, "miserable comforters are ye all." Even Jesus, the Son of God, was tempted in all points like as we are, that he might be touched with the feeling of our infirmities, and so be to us a merciful high priest. 6BIO 451 1 I have found it helpful to me, brother ------, to think along this line. And it has helped me to occasionally run over the experiences of Abraham, Jacob, and Joseph in Canaan and Egypt. And Moses, too, and David. These men whom God surely called and led, and signally blessed and honored, passed through severe trials and temptations. In the hour of his greatest grief Jacob felt that the hand of even the almighty was against him, but he learned later that this was not so. Joseph's experience, we know, was for the purpose of making him a humble, kind, sympathetic ruler in Egypt. And all of david's hard, dreadful time with saul was to help him to be the right kind of a king. 6BIO 451 2 Now, brother ------, you and I know that men today, especially ministers and men who are placed in positions of responsibility in the cause of God, need trials and personal experiences calculated to make them humble and submissive in God's hands, and yet strong and helpful as leaders among God's people. 6BIO 451 3 I do not understand the details of the experience through which you are now passing; but whatever they may be, I sincerely hope that you will make all these things steppingstones to a higher and better experience. In my own personal experiences, I am trying to feel more concerned about the benefit I can get from the mistakes of both myself and others than to worry about the mistakes themselves. This is the only way I know how to make unpleasant, trying experiences, whatever may be their cause, beneficial. 6BIO 451 4 Naturally, I am wondering what you are going to do. As soon as I heard that you had been relieved of the conference responsibilities you had been bearing, I said to brother thompson, who was with me, that if I were in that situation I would take advantage of the change and do evangelistic work for a time. There is nothing so calculated to cheer one's heart and fill him with courage as to preach the Gospel to sinners. That is the most satisfying work to my heart I have ever done. I would be glad if I could take up that blessed work today and forever be free from the harassing perplexities of administrative work. I reckon it would do every conference president good to occasionally drop out of office and spend a year raising up Churches. 6BIO 452 1 I do not feel that I can at this distance be of very much service to you, but I would like very much to encourage you. When we worked together on this side of the continent I certainly enjoyed your company and appreciated your help. I always felt that I understood you--that you were open, and frank, and honest, that you said what you meant. As I recall the perplexing work we carried on together for several years, it gives me pleasure to think of the absolute sincerity and honesty of your reasoning and decisions. I want to assure you that I shall always appreciate this. Your course in this respect has been a help to me. And I believe that you are still the same sincere, honest man. But I have feared for some time that you were becoming too independent, and too harsh with those who differed with you. In our work we will all of us have to always guard ourselves lest we become so positive and unyielding that we shall exercise arbitrary authority in our administration. I know that I have to watch and pray on this point, and I guess most men do. Really our only safety is in humble submission. 6BIO 452 2 Well, brother ------, I did not intend to say so much when I began. I hope you will not think I have been lecturing you. I have said to you what I would say to my dearest friend. Now, pick up courage. Do not surrender to temptation to blame anyone. Extract all the benefit you can from the experience through which you are passing. Take hold of the Lord's work with new courage. Read the Bible and pray for a new enduement and A new inspiration, and press on with the work to which God has called you. 6BIO 452 3 Please give my Christian love to sister ------, and accept the same for yourself. Let me hear from you. Until then I remain, your sincere brother, (signed) A. G. Daniells. ------------------------Appendix B The Settlement of Ellen G. White'S Estate 6BIO 453 1 In late 1912, W. C. White, in responding to questions asked by a minister laboring in the midwest, gave, in general terms, a summary of those factors that yielded the state of Ellen G. White's financial affairs. He wrote: 6BIO 453 2 When father died in 1881, he left property worth from $15,000 to $20,000. Some of it was real estate, some of it was invested in books. Some of the books sold well; others shrank in value. 6BIO 453 3 During the next ten years following father's death, mother wrote several books that have had a large sale. Some were translated into three or four european languages. As a result of mother's earnest desire to get these books before the people, she shared with the publishers the initial expense by paying for the typesetting and the making of electrotype plates. The income from the sale of her books was not sufficient in many cases to cover these expenses. This work has gone forward until at present time mother has about $40,000 invested in book plates and copyrights, and she has borrowed and is paying interest on all the money thus invested. 6BIO 453 4 Mother's income from the sale of her books has been used from year to year: 6BIO 453 5 (A) In the education of teachers, ministers, and medical missionaries; 6BIO 453 6 (B) In the support of home and foreign missions; 6BIO 453 7 (C) In the building of meetinghouses, intermediate schools, And colleges, and in the establishment of sanitariums in various places; 6BIO 454 1 (D) in the translating, typesetting, and illustrating of her books in many languages. 6BIO 454 2 In these and in similar ways, mother has consumed her income in what she considered to be legitimate and effective ways of advancing the various branches of the work that Seventh-day Adventists are endeavoring to carry forward. 6BIO 454 3 In addition to these book properties which I have mentioned, mother owns her home here, two and a half miles from St. Helena, in the Little Valley just below the St. Helena Sanitarium. Her home consists of farm and orchard lands of about thirty-five acres, a well-built, comfortable house of eight rooms, an office of nine rooms and a vault, and a farmer's cottage of four rooms; also horse and cow stables, fruit shed, and tank house. This property, if estimated at full value, would probably be worth just about as much as what father left her when he died. 6BIO 454 4 Another feature of expenditure which I did not mention above is what mother has given to her sons and her grandchildren. When father died without a will, my brother and I signed off all claims to the property so that everything went to mother, and from time to time mother has given to us that which she considered to be our portion. She has also helped my two oldest daughters $700 each to help them in securing modest homes. And recently she gave my twin boys, 16 years old, a strip of mountain land which they are clearing and improving and selling with the intention of depositing the proceeds in the college to help them in their schooling. 6BIO 454 5 It is mother's desire, and she has made provision to that effect in her will, that after her death, 75 percent of the income from her publications shall go to the publishing and educational and missionary enterprises of the seventh-day adventist denomination, and that 25 percent of the net income shall be divided among her heirs.--WCW to L. H. Christian, November 3, 1912. The Ellen G. White Will 6BIO 454 6 This is how things stood in 1912, the year Ellen White signed the will, as referred to in chapter 27. But the financial matters did not work out that way. Two elements stand out in the Ellen G. White will: (1) the custody of the E. G. White writings after her death, and (2) the provisions dealing with financial arrangements. As to the features dealing with the care of her writings, most are familiar. The will states: 6BIO 455 1 I hereby give, devise, and bequeath to William C. White, Clarence C. Crisler, Charles H. Jones, Arthur G. Daniells, and Frank M. Wilcox.... [Here in the will there appears A listing of her modest properties, consisting of the home and its appurtenances] all of my right, title, and interest in the copyrights and book plates in all languages of the following publications ... [Here follows a list of her then-current books, except Education]. Also, my general manuscript file and all indexes pertaining thereto; also, my office furniture and office library. 6BIO 455 2 Together with all and singular, the tenements, hereditaments, and appurtenances thereto belonging, or in anywise appertaining, in trust nevertheless for the uses and purposes hereinafter contained. 6BIO 455 3 To have and to hold, the said real and personal property unto said trustees, and their successors, upon the trust to enter into and upon and take possession of the said real estate and said personal property.... Administering, preserving, and protecting the said real property and handling said personal property, and publishing and selling said books and manuscripts and conducting the business thereof. 6BIO 455 4 The will then leads into certain financial provisions. In further specifying the work of the trustees in their care and use of the writings, it states: 6BIO 455 5 Then my said trustees shall use the overplus for the improvement of the books and manuscripts held in trust by them, and herein provided; for the securing and printing of new translations thereof; for the printing of compilations from my manuscripts.--DF 832. [The will is published in full in F.D. Nichol's Ellen G. White and her critics, and copies may be had on request from the Ellen G. White Estate] 6BIO 456 1 The will also provided for the continuation of the board of trustees in perpetuity. 6BIO 456 2 A minimum of literary property was left with W. C. White, primarily out-of-print books and Education, as a means of custody. These were in time transferred to the Ellen G. White estate, incorporated, putting all of the E. G. White literary properties under the control of the board of trustees. 6BIO 456 3 As to the financial provisions, as noted by W. C. White in his 1912 letter, 75 percent of her estate was left to meet the outstanding obligations incurred, to advance the work of the Church and to the Seventh-day Adventist denomination, mainly for the work of the trustees who would carry the responsibility of the care and publication of her writings. 6BIO 456 4 Twenty-five percent of her estate she willed to the family. Ten percent was assigned to William and his heirs. Ten percent was assigned to Edson, but as he was childless, provision was made that after his death this portion would be used in the missionary work of the Church, primarily among blacks. Five percent was dedicated to a fund to assist in the education of her grandchildren, great-grandchildren, and other worthy persons. Thus the ultimate bequest to the family was 15 percent of the estate, leaving 85 percent for the work of the Church. 6BIO 456 5 She willed her personal possessions and furniture to her two sons and made an outright bequest of $500 each to sara mcenterfer, clarence crisler, and her granddaughters, Ella Robinson and Mable Workman, daughters of W. C. White's first wife. 6BIO 456 6 Ellen White had clearly in mind that all members of the family had lived on a very restricted basis, financially. In recognition of their dedicated and self-sacrificing service to her work and to the cause of God, she desired to have them benefit somewhat from her estate. All this was arranged in her will, dated February 9, 1912, carefully drawn up by A competent attorney and duly executed. 6BIO 456 7 But it did not work out that way! The Settlement of Ellen White's Estate 6BIO 456 8 As noted in the text, Ellen White employed an experienced accountant who kept careful records of expenses and incomes and also the record of borrowed monies with which to aid the cause of God and to carry forward her book work. According to these records at the time of her death, Ellen White's properties, including home, farm, book plates, copyrights, and manuscripts were valued, in round figures, at $121,000; the liabilities were recorded at $88,000. When her will was probated in the usual way in the NAPA County Supreme Court, the judge, though riendly, did not agree with the advice of attorney bell that provision could be made for the creditors to await payment pending the earnings of the estate in book royalties. Rather he held that, in compliance with law and normal procedures, all claims against Ellen White's estate must be met promptly and the estate closed up. 6BIO 457 1 The judge appointed three men to appraise the property: J. H. Steves, a St. Helena hardware merchant; L. M. Bowen, manager of the St. Helena Sanitarium; and H. S. Davis, a St. Helena Businessman. It was not difficult for these men to look over the real estate, farm implements and stock, office equipment and supplies, and put down their value. The bulk of the estate, however, was in literary properties, book plates, and copyrights (the record of which was in the elmshaven vault), and the E. G. White manuscripts, which had been put on the books of account at the cost of production in labor and materials. All of these the appraisers were obligated to list at their estimated value at a sum that they would bring in an immediate sale. Mr. Steves told the author that when W. C. White opened the vault door and explained that it held the E. G. White manuscripts and the records of copyrights and book plates, the appraising committee was at a total loss to arrive at an evaluation, and so the men wrote down an arbitrary figure of $40,000. Merely a guess. 6BIO 457 2 This $40,000 for literary properties, together with the $26,000 at which the home and other properties were listed, left the estate $21,000 short of its obligations. Ellen White was, for legal purposes, declared insolvent. The White trustees and the leaders of the general conference who were called in for counsel were confronted with an unexpected but very real problem. These were days when money was in short supply, $21,000 was a large sum, and the shortage was a baffling matter. From a financial standpoint there were no means with which to meet all the bequests of the will. It was considered a "Dry Trust." 6BIO 458 1 It was finally agreed: (1) That the general conference corporation would advance to the White Trustees, as an interest-bearing loan, sufficient funds to meet all outstanding obligations. The loan would be repaid by sale of property and from royalty incomes. 6BIO 458 2 (2) That each of the two sons to whom 10 percent of the estate was bequeathed would, in exchange for a modest settlement, relinquish their claims on the estate. To J. E. White, this meant a cancellation of his obligations to the estate for the nearly $10,000 advanced by his mother to assist in his publishing ventures. To W. C. White, it meant a like amount. 6BIO 458 3 (3) The four individuals to whom $500 each had been bequeathed would, when all debts were paid, receive the money from royalty incomes. This was in time accomplished. 6BIO 458 4 (4) in view of Ellen White's Estate being a "Dry Trust," the provision in her will that would have made 5 percent available for educational purposes could not be carried out. The three trustees who were to administer the fund relinquished all claims upon it. 6BIO 458 5 Thus, no heir of Ellen White benefits financially from the fact that she was an author. 6BIO 458 6 With the money advanced by the general conference corporation at 4 percent interest, all financial obligations were promptly met and the estate of Ellen G. White properly closed. The home property was sold to help in providing funds. Because royalty rates were in 1918 reduced by 50 percent, and because the royalties paid were divided between supporting the work of the White Trustees and debt repayment, it took considerable time for the White Estate to buy its way out. In 1933, in agreements entered into between the five originally appointed trustees and the general conference corporation, the work of the Ellen G. White estate, incorporated, was put on a more stable financial basis. From that time it has been supported by an annual budget provided by the general conference of Seventh-day Adventists as a part of the work of the Church. In turn, the general conference corporation receives all royalty incomes from the distribution of the Ellen G. White books. 6BIO 458 7 The support provided by the general conference is in three areas: first, assistance in translating and publishing the E. G. White books overseas, A point touched on in Ellen White's will; second, in providing a budget for the operation of the work of the White Estate; and third, in the establishment and operation of the several Seventh-day Adventist Ellen G. White research centers overseas. 6BIO 459 1 These three features call for funds far in excess of royalty incomes from the sale of the E. G. White books. Thus, through the arrangement with the general conference, funds are made available for an outreach that serves the church well and would delight the heart of Ellen G. White. ------------------------Ellen White: Woman of Vision WV 15 7 Chapter 1--The Time Was Right WV 26 1 Chapter 2--Called to Be a Messenger WV 39 1 Chapter 3--Step By Step WV 56 1 Chapter 4--Expanding By Publishing WV 68 1 Chapter 5--Financial Support For The Cause Of God WV 86 1 Chapter 6--Seventh-day Adventists In Time Of War WV 101 1 Chapter 7--Learning A New Lifestyle WV 120 1 Chapter 8--James: Learning The Hard Way WV 137 1 Chapter 9--The New Health Institute WV 144 1 Chapter 10--First Annual Camp Meetings WV 160 1 Chapter 11--California--Here We Come WV 181 1 Chapter 12--Encouraging Prospects WV 198 1 Chapter 13--Time Of Mellowing WV 215 1 Chapter 14--Healdsburg College Opens And Battle Creek College Closes WV 225 1 Chapter 15--Ellen White Ventures Abroad WV 245 1 Chapter 16--The General Conference Session Of 1888 WV 263 1 Chapter 17--Advances In Book Publication WV 274 1 Chapter 18--The Call To Australia WV 291 1 Chapter 19--Onto New Zealand WV 306 1 Chapter 20--The Avondale School WV 332 1 Chapter 21--Sunnyside--Ellen White's Farm WV 336 2 Chapter 22--The Medical Missionary Work WV 354 1 Chapter 23--Writing "The Desire Of Ages" WV 361 1 Chapter 24--The Work In Australia Comes Of Age WV 371 1 Chapter 25--Elmshaven, A Haven For Ellen White WV 383 1 Chapter 26--The General Conference Session of 1901: Time for Change! WV 397 1 Chapter 27--The Battle Creek Sanitarium Fire WV 404 1 Chapter 28--Elmshaven: Not A Rest Home WV 416 1 Chapter 29--The Review And Herald Fire WV 421 1 Chapter 30--The 1903 General Conference Session WV 433 1 Chapter 31--John Harvey Kellogg and "The Living Temple" WV 445 1 Chapter 32--The Round-Trip To Washington WV 458 1 Chapter 33--"I Was Shown": Beautiful Properties! WV 475 1 Chapter 34--A Momentous Year: Ballenger, Jones, Kellogg WV 490 1 Chapter 35--Ellen White's Special Gift WV 507 1 Chapter 36--The General Conference Session Of 1909 WV 518 1 Chapter 37--Loma Linda: More Than A Sanitarium WV 525 1 Chapter 38--The 1911 Edition of the Great Controversy Not a Revision WV 540 1 Chapter 39--Winding Down With Courage and Cheer WV 551 4 Appendix ------------------------Chapter 1--The Time Was Right WV 15 7 In 1837 a traumatic event occurred in the life of a small girl in Portland, Maine. This event eventually would have far-reaching consequences in all parts of the world. In 1837 the groundswell of expectation that Christ would come in 1844 was moving toward a crisis. In 1837 appointments for lectures in Vermont alone filled many pages in William Miller's memorandum book. WV 15 8 In 1837 the United States was struck by a depression. Robert Harmon, a hatmaker and father of eight, the youngest being his 9-year-old twins, Ellen and Elizabeth, had moved his family from the rural farm in Gorham, Maine, to the city of Portland, where he thought to find a better market for hats. But even the hat business had been affected. So one day in the winter of 1837-1838 he decided to take his supply of hats to Georgia in hope of a more ready sale. Doubtless there was an air of excitement in the family the night before he was to leave, as they helped wrap the hats and place them in a large leather bag. WV 15 9 In imagination we can see the whole family following the father to the stage depot early the next morning. Together they walked the dirt paths near their home, and then on the wooden sidewalks down to the old "Elm House" to catch the western stage for Boston and points south. WV 15 10 As Robert Harmon placed his hat box on top of the stage, he climbed in and turned to wave goodbye. Lovingly he looked at the cheerful, well-formed features of Ellen's face. The next time he was to see his precious daughter she would be much changed. WV 15 11 It was mid-afternoon. Ellen and Elizabeth, with a classmate, were crossing a park when they noticed that an older girl who also attended Portland's Brackett Street School was following them. Carrying a stone, she shouted some angry words. The Harmon children had been taught never to retaliate, so they ran toward home. WV 15 12 As they ran, Ellen turned to see how far behind them the girl was. When she turned, the stone hit her directly in the face. She fell to the ground unconscious, blood streaming from her nose and staining her clothes. Someone gave her first aid in a nearby store. Then a customer, a total stranger, offered to take Ellen home in his carriage. But Ellen, fearing that she might soil his carriage with blood, refused. However, as she made the attempt by foot, she soon became faint and collapsed to the ground. Elizabeth and the classmate managed to carry her home, a block or two away. WV 16 1 Anxious days followed. Ellen lay in a coma for three weeks. When consciousness returned, she remembered nothing of the experience. All she knew was that she was lying on her cot in great weakness. Then one day she heard a visitor say, "What a pity! I should not know her." WV 16 2 "Let me see," Ellen said. WV 16 3 They handed her a mirror. The shock was almost more than she could bear. WV 16 4 Every feature of my face seemed changed.... The bone of my nose proved to be broken. The idea of carrying my misfortune through life was insupportable. I could see no pleasure in my life. I did not wish to live, and I dared not die, for I was not prepared (Spiritual Gifts, 2:9). WV 16 5 Ellen soon learned the tremendous difference one's personal appearance makes in the way one is treated. Though she slowly regained her strength for play, her young friends spurned her. WV 16 6 Another consequence of her accident was that she found it impossible to study. She could not retain what she learned, and her hand was too unsteady to write. Her teacher advised her to drop out of school until her health improved. She recalled: WV 16 7 It was the hardest struggle of my young life to yield to my feebleness and decide that I must leave my studies and give up the hope of gaining an education (Testimonies for the Church, 1:13). WV 16 8 Ellen often felt unreconciled to being a near-invalid. She also felt a deep sense of sin and guilt. At times, almost overwhelmed with distress, she turned to Jesus for comfort, and received from Him consolation. WV 16 9 "I believed that Jesus did love even me," she said (Spiritual Gifts, 2:11). WV 16 10 Later on Ellen realized that the cruel blow that made her life miserable proved to be a blessing in disguise. "I might never have known Jesus, had not the sorrow that clouded my early years led me to seek comfort in Him" (The Review and Herald, November 25, 1884). WV 16 11 In March 1840 William Miller conducted a series of revival meetings in Portland, Maine. In the series he lectured on the second coming of Christ and other Bible prophecies. Earnestly he preached that the end of the world was near. With her family and friends Ellen attended the meetings. Miller's powerful and solemn sermons brought "terrible conviction" to the entire city, and comfort and hope to 12-year-old Ellen (Life Sketches of James White and Ellen G. White (1880), 137). Ellen's Developing Christian Experience WV 17 1 In the summer of 1842 Ellen and her parents attended the Methodist camp meeting at Buxton, Maine. One sermon in particular led her to an understanding of justification by faith. Later she wrote: WV 17 2 In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God and venture upon His mercy without delay (Ibid., 140). WV 17 3 Soon after her return to Portland from the camp meeting Ellen was taken into the Methodist Church on probation, with baptism to follow. In those days baptism as a means of acceptance into the Methodist Church was administered either by sprinkling or immersion. Ellen chose immersion. On Sunday afternoon, June 26, 1842, she and 11 others were baptized in the rather rough waters of Portland's Casco Bay. WV 17 4 About this time--in 1842--William Miller was back in Portland for another series of meetings on the Second Advent. Ellen attended faithfully and observed closely his demeanor and manner of preaching. Convinced that the doctrine he preached was the truth, she fully accepted his message, as did her older brother, Robert. Both decided it was their duty and privilege to prepare for the Saviour's coming. WV 17 5 In spite of her faith, Ellen's joy and confidence often were shadowed by periods of perplexity and deep concern. When she confided her anxieties to her mother, she was advised to ask counsel from Levi F. Stockman, who was then preaching the Advent doctrine in Portland. WV 17 6 Ellen told Elder Stockman about a dream she had had in which she was taken up some steps to see Jesus. Jesus received her with a smile and said, "Fear not." WV 17 7 Elder Stockman placed his hand on her head and said, with tears in his eyes, "Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work" (Ibid., 158). WV 17 8 This was the turning point in Ellen's experience. That evening she attended a prayer meeting and offered her first prayer in public. WV 17 9 "I praised God from the depths of my heart," she said. "Everything seemed shut out from me but Jesus and His glory, and I lost consciousness of what was passing around me" (Ibid., 159). WV 17 10 From this time forward Ellen's whole purpose in life was to do the will of God and keep Jesus continually in mind. She shared this newfound joy with her young friends, arranging meetings with them and telling them in a simple way the story of her experience. Bearing Public Witness WV 18 1 Ellen's father and mother, Robert and Eunice Harmon, had been faithful members of the Chestnut Street Methodist Church for several years. They also were earnest believers in the soon coming of Christ. Young Robert and Ellen often attended class meetings in private homes. At one such meeting Ellen told in a simple way of her recent experience and the blessings she enjoyed as her life had been brought into full conformity to the will of God and confidence in Jesus' soon coming. She expected that her friends would understand and rejoice with her, but she was disappointed. WV 18 2 The class leader questioned her and suggested it would be better to look forward to the temporal millennium when the earth would be filled with the knowledge of God. WV 18 3 On another occasion, when it came time for her to testify, Ellen's heart was so full that she again spoke of looking forward in glad expectation to soon meeting her Redeemer. She said that this hope stirred her to seek sanctification of the Spirit of God. WV 18 4 "You received sanctification through Methodism," interjected the class leader. "Through Methodism, sister, not through an erroneous theory." WV 18 5 Ellen felt compelled to confess the truth. It was not through Methodism that she had received the new blessing, but by the stirring truths related to the soon coming of Jesus. This was the last testimony Ellen was to bear to this Methodist class. WV 18 6 Her brother, Robert, followed with a clear and impressive talk. Although some were much moved, others coughed with dissent and seemed quite uneasy. After leaving the classroom, Robert and Ellen again talked over their faith and marveled that their Christian brothers and sisters could not endure having their Saviour's coming discussed. They decided that they should no longer attend the Methodist class meeting. Cast Out From The Methodist Church WV 18 7 Not long after this, the officers of the Chestnut Street Methodist Church took steps to separate the Harmon family from its membership. The minister made them a special visit. He did not inquire as to the reasons for their beliefs, but stated that they had adopted a new and strange belief that the Methodist Church could not accept. WV 18 8 "This is a very old doctrine," said Mr. Harmon, "and bears no taint of heresy." Mr. Harmon was prepared to quote Scripture in defense of his faith, including the promise of Jesus Himself that He would come again. But the minister was not willing to enter into any discussion. He advised the family to withdraw quietly from the church and avoid the publicity of a trial. But this proposition Robert Harmon refused to accept. Soon the family was notified to be present at a meeting to be held in the church vestry. Of this meeting Ellen reported: WV 19 1 There were but few present. The influence of my father and my family was such that our opposers had no desire to present our cases before a larger number of the congregation. The single charge preferred was that we had walked contrary to their rules (Ibid., 174). WV 19 2 Thus, on a Sunday in September 1843, the presiding elder read off the seven names of the Harmon family as discontinued from the church. He stated that they were not expelled on account of any wrong or immoral conduct, but because they were guilty of walking contrary to the rules of the Methodist Church. He also declared that all who were guilty of a similar breach of the rules would be dealt with in like manner. 1844--And Following WV 19 3 During the last few weeks leading up to April 21, 1844--the time first thought to be the end of the 2300-day prophecy--preparations for the glorious advent of Christ intensified. The rich and the poor, the high and the low, ministers and laymen, crowded into Portland's Beethoven Hall to hear the final exhortations to repent. Ellen White recalled the unity and peace among those of the sincere believers in her circle of friends and family: WV 19 4 How carefully and tremblingly did we approach the time of expectation. We sought, as a people, with solemn earnestness to purify our lives that we might be ready to meet the Saviour at His coming.... WV 19 5 Worldly business was for the most part laid aside for a few weeks. We carefully scrutinized every thought and emotion of our hearts as if upon our deathbeds.... There was no making "ascension robes" for the great event; we felt the need of internal evidence that we were prepared to meet Christ.... WV 19 6 But the time of expectation passed.... The disappointment of God's waiting people was great (Ibid., 180-184). WV 19 7 Although perplexed and disappointed, they did not renounce their faith. Ellen said: WV 19 8 We fully believed that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop the true characters of those who had professed to look for and rejoice in the coming of the Lord (Ibid., 186). WV 19 9 Their confidence seemed well founded, for even scholars who had no conviction about the near advent of Christ saw no flaw in the reckoning of the prophecy. Ardently the believers had proclaimed what they understood to be the message of the first angel of Revelation, "The hour of his judgment is come" (Revelation 14:7). The Bible contained numerous prophecies concerning the second advent of Christ, foremost of which was given by Jesus Himself: "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:2, 3). WV 20 1 Some of these promises seemed linked with the judgment. Basic was the prophecy of Daniel 8:14: "Unto two thousand three hundred days; then shall the sanctuary be cleansed." They thought this earth to be the sanctuary; it would be cleansed by fire at the second advent of Christ. WV 20 2 When April 21, 1844, passed and Jesus did not come, the believers checked and rechecked the basis of their reckoning. WV 20 3 Calculation of the time was so simple and plain that even the children could understand it. From the date of the decree of the king of Persia, found in Ezra 7, which was given in 457 before Christ, the 2300 years of Daniel 8:14 must terminate with 1843. Accordingly we looked to the end of this year for the coming of the Lord. We were sadly disappointed when the year entirely passed away and the Saviour had not come. WV 20 4 It was not at first perceived that if the decree did not go forth at the beginning of the year 457 B.C., the 2300 years would not be completed at the close of 1843. But it was ascertained that the decree was given near the close of the year 457 B.C.... Therefore the vision of time did not tarry, though it had seemed to do so (Life Sketches of James White and Ellen G. White (1880), 185, 186). WV 20 5 A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement--falling on the tenth day of the seventh month--likewise take place on the very day in the year celebrated in the type? This, according to the true Mosaic reckoning of time, would be October 22. WV 20 6 Early in August 1844, at a camp meeting at Exeter, New Hampshire, this view was presented and accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the 10 virgins in Matthew 25:1-13 took on particular significance--the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, etc. The message that Christ was coming on October 22 came to be known as the "midnight cry." "The 'midnight cry,'" wrote Ellen White, "was heralded by thousands of believers" (The Great Controversy, 400). WV 21 1 Their hopes now centered in the coming of the Lord on October 22, 1844. WV 21 2 This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, "Babylon is fallen, is fallen, that great city." Many left the churches in obedience to the message of the second angel. Near its close the Midnight Cry was given: "Behold, the bridegroom cometh; go ye out to meet Him"! (Life Sketches of James White and Ellen G. White (1880), 187). WV 21 3 This was "the happiest year of my life," recalled Ellen. "My heart was full of glad expectation; but I felt great pity and anxiety for those who were in discouragement and had no hope in Jesus." WV 21 4 Light was being given concerning this message in every part of the land, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble (ibid). WV 21 5 In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some 200 ministers from various churches united in spreading the message, * the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ's soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different. Ellen White described what it was like: WV 21 6 Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself.... WV 21 7 With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another. WV 21 8 We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord (Life Sketches of James White and Ellen G. White (1880), 188, 189). The Great Disappointment Of October 22, 1844 WV 22 1 With bated breath the Adventists, no fewer than 50,000 and probably nearer 100,000 scattered largely across the northeastern portion of North America, arose to greet the eventful day, Tuesday, October 22, 1844. WV 22 2 Some sought vantage points where they could peer into the clear heavens, hoping to catch a first glimpse of the coming of their returning Lord. When would Jesus come? The morning hours passed slowly. Noon came, then midafternoon. Finally darkness settled upon the earth. But it was still October 22, and it would be till midnight. At last that hour came, but Jesus did not come. WV 22 3 Their disappointment was almost beyond description. In later years some wrote of the experience. Hiram Edson gave a vivid account of how they looked for the coming of the Lord "until the clock tolled twelve at midnight. Then our disappointment became a certainty." WV 22 4 Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before. It seemed that the loss of all earthly friends could have been no comparison. We wept and wept, till the day dawn. WV 22 5 I mused in my own heart, saying, "My advent experience has been the richest and brightest of all my Christian experience. If this has proved a failure, what was the rest of my Christian experience worth? Has the Bible proved a failure? Is there no God, no heaven, no golden home city, no Paradise? Is all this but a cunningly devised fable? Is there no reality to our fondest hopes and expectation of these things?" And thus we had something to grieve and weep over, if all our fondest hopes were lost. And as I said, we wept, till the day dawn (DF 588, Hiram Edson manuscript [see also The Review and Herald, June 23, 1921]). WV 22 6 Ellen White gave this eyewitness account: WV 22 7 We were disappointed but not disheartened. We resolved to submit patiently to the process of purifying that God deemed needful for us; to refrain from murmuring at the trying ordeal by which the Lord was purging us from the dross and refining us like gold in the furnace. We resolved to wait with patient hope for the Saviour to redeem His tried and faithful ones. WV 22 8 We were firm in the belief that the preaching of definite time was of God. It was this that led men to search the Bible diligently, discovering truths they had not before perceived.... WV 22 9 Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem they expected Him to be crowned king.... Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were drowned in bitter disappointment, and the darkness of death closed about them. Yet Christ was true to His promises (Life Sketches of James White and Ellen G. White (1880), 190-192). Ellen Harmon Receives Her First Vision WV 23 1 During this period of uncertainty and bitter disappointment Ellen's health, already impaired, worsened rapidly. Tuberculosis, it seemed, would take her life. She could speak only in a whisper or broken voice. Her heart was seriously affected. She found it difficult to breathe lying down, and at night was often bolstered to almost a sitting position. She was frequently awakened from sleep by coughing and bleeding in her lungs. WV 23 2 While in this condition Ellen responded to an invitation from a close friend, Mrs. Elizabeth Haines, just a little older than she, to visit her in her home across the causeway in south Portland. It was December, and cold, but even so Ellen went to spend a few days with her. Mrs. Haines was perplexed because of the seeming failure of the fulfillment of prophecy in October. Ellen, too, no longer had confidence in the validity of the October date. For her and her fellow believers, October 22 seemed to have no real significance. They now considered as yet in the future the events they had expected to take place on October 22 (Letter 3, 1847; A Word to the Little Flock, 22). WV 23 3 At morning family worship three other young women joined Mrs. Haines and Ellen. The commonly held belief is that this worship experience occurred in a second-floor room of the house at the corner of Ocean and C streets. The exact date is not known, but in 1847 Ellen White placed it in December 1844. She later recalled: WV 23 4 While I was praying at the family altar, the Holy Ghost fell upon me, and I seemed to be rising higher and higher, far above the dark world. I turned to look for the Advent people in the world, but could not find them, when a voice said to me, "Look again, and look a little higher." WV 23 5 At this I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the Advent people were traveling to the city, which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the Midnight Cry. This light shone all along the path and gave light for their feet so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. WV 24 1 But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the Advent band, and they shouted, "Alleluia!" WV 24 2 Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below. Soon we heard the voice of God like many waters, which gave us the day and hour of Jesus' coming. The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake. When God spoke the time, He poured upon us the Holy Ghost, and our faces began to light up and shine with the glory of God, as Moses' did when he came down from Mount Sinai. WV 24 3 The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus' new name. WV 24 4 At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us into prison, when we would stretch forth the hand in the name of the Lord, and they would fall helpless to the ground. Then it was that the synagogue of Satan knew that God had loved us who could wash one another's feet and salute the brethren with a holy kiss, and they worshiped at our feet. WV 24 5 Soon our eyes were drawn to the east, for a small black cloud * had appeared, about half as large as a man's hand, which we all knew was the sign of the Son of man. We all in solemn silence gazed on the cloud as it drew nearer and became lighter, glorious, and still more glorious, till it was a great white cloud. The bottom appeared like fire; a rainbow was over the cloud, while around it were ten thousand angels, singing a most lovely song; and upon it sat the Son of man. His hair was white and curly and lay on His shoulders; and upon His head were many crowns. His feet had the appearance of fire; in His right hand was a sharp sickle; in His left, a silver trumpet. His eyes were as a flame of fire, which searched His children through and through. WV 24 6 Then all faces gathered paleness, and those that God had rejected gathered blackness. Then we all cried out, "Who shall be able to stand? Is my robe spotless?" Then the angels ceased to sing, and there was some time of awful silence, when Jesus spoke: "Those who have clean hands and pure hearts shall be able to stand; My grace is sufficient for you." At this our faces lighted up, and joy filled every heart. And the angels struck a note higher and sang again, while the cloud drew still nearer the earth. WV 25 1 Then Jesus' silver trumpet sounded, as He descended on the cloud, wrapped in flames of fire. He gazed on the graves of the sleeping saints, then raised His eyes and hands to heaven, and cried, "Awake! awake! awake! ye that sleep in the dust, and arise." Then there was a mighty earthquake. The graves opened, and the dead came up clothed with immortality. The 144,000 shouted, "Alleluia!" as they recognized their friends who had been torn from them by death, and in the same moment we were changed and caught up together with them to meet the Lord in the air. WV 25 2 We all entered the cloud together, and were seven days ascending to the sea of glass (Early Writings, 14-16 [see also The Day-Star, January 24, 1846]). ------------------------Chapter 2--Called to Be a Messenger WV 26 1 Difficult days challenged the Advent believers in Portland, Maine, following the great disappointment of October 22, 1844. Some clung to the hope that the mistake involved a miscalculation of only a few days, and lived in constant expectancy. They believed that Jesus would come at almost any moment and that probation was closed. But as the days stretched into weeks and Jesus did not come, their faith began to waver. WV 26 2 "Why, oh, why were we disappointed?" their hearts cried out. They had been confident that God had been leading them as they studied, worked, and prayed. How could they be mistaken in the integrity of the 1844 date? WV 26 3 By December most of the believers in the Portland area had abandoned their confidence in Miller's interpretation. Every passing day drove home the conviction that nothing of prophetic significance had taken place on October 22. WV 26 4 Nothing could have been more timely and calculated to cheer the spirits of the dedicated believers than the vision given to Ellen Harmon in December in the Haines home. This presented an entirely different picture. God had led His people. The light behind them that shone all along the path was the Midnight Cry. The vision revealed that they were at the beginning of the path rather than at the end. If they trusted the light and kept their eyes fixed on Jesus, they would safely enter into their reward. WV 26 5 About one week later Ellen was given a second vision. The vision troubled her much, for in it she was commissioned to go out among the people and present the truths that God had revealed to her. Her health was poor; she was in constant bodily suffering; tuberculosis ravaged her lungs; and in every way she appeared "marked for the grave." Her family was without money; it was midwinter in Maine; she was timid, and entertained serious misgivings about traveling and coming before the people with the claim to have had visions. WV 26 6 For several days and far into the night Ellen prayed that God would remove the burden from her and place it on someone more capable of bearing it. But constantly the words of the angel sounded in her ears: "Make known to others what I have revealed to you" (Life Sketches of James White and Ellen G. White (1880), 194). WV 26 7 The first telling of the vision in her parents' home in Portland apparently took place within a few days of the vision itself, which she later pinpointed as having occurred in December 1844. What a relief this brought to the Adventists in Portland! They knew her family. They had heard that a vision had been given to her, and when they heard it from her own lips they accepted what she told them as a message from God. It met a need in their experience. According to James White, about 60 belonging to the Advent band in Portland accepted the vision and through it regained their confidence in the fulfillment of prophecy concerning October 22, 1844 (A Word to the Little Flock, 22). WV 27 1 But the task of traveling and sharing the vision seemed to her impossible to accomplish and doomed to failure. Oh, how welcome death would have been, for it would have released her from the responsibilities that were crowding in upon her. She talked with her father of her perplexities. He repeatedly assured her that if God had called her to a public ministry, He would not fail her. But to Ellen it seemed impossible to submit to the commission. WV 27 2 Soon the peace of God that she had enjoyed left her. She even refused to attend the meetings held in her home. But one evening she was persuaded to be present. At this meeting John Pearson encouraged her to surrender her will to the will of God. In her distress she could not muster courage to bring her own will into play. But now her heart united with the petitions of her friends. She later recounted: WV 27 3 While prayer was offered for me, that the Lord would give me strength and courage to bear the message, the thick darkness that had encompassed me rolled back, and a sudden light came upon me. Something that seemed to me like a ball of fire struck me right over the heart. My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels. One of these holy beings again repeated the words, "Make known to others what I have revealed to you" (Life Sketches of Ellen G. White, 71). WV 27 4 When Ellen regained consciousness, Elder Pearson, who because of rheumatism could not kneel, stood and declared: WV 27 5 "I have seen a sight such as I never expected to see. A ball of fire came down from heaven, and struck Sister Ellen Harmon right on the heart. I saw it! I saw it! I can never forget it. It has changed my whole being. Sister Ellen, have courage in the Lord. After this night I will never doubt again" (Ibid.). Fear Of Exaltation WV 27 6 One reason Ellen shrank from the trying ordeal was that she recalled the experience of some who had become proud after being entrusted by God with large responsibilities. In vision she discussed this with the angel. "If I must go and relate what thou hast shown me," she pleaded, "preserve me from undue exaltation." Replied the angel: WV 28 1 "Your prayers are heard and shall be answered. If this evil that you dread threatens you, the hand of God will be stretched out to save you; by affliction He will draw you to Himself and preserve your humility. WV 28 2 "Deliver the message faithfully. Endure unto the end and you shall eat the fruit of the tree of life and drink of the water of life" (Life Sketches of James White and Ellen G. White (1880), 196). WV 28 3 With this assurance Ellen committed herself to the Lord, ready to do His bidding, whatever that might be or whatever the cost. WV 28 4 Providence quickly opened the way for Ellen to enter upon her work. One day in late January 1845 her brother-in-law, Samuel Foss, from Poland, Maine, stopped in at the house and told her that Mary was eager for her to come and visit her. WV 28 5 "I thought this was an opening from the Lord," Ellen wrote later (Letter 37, 1890). She decided to go with him. In the bitter cold and in spite of feeble health, she made the 30-mile (50-kilometer) journey with her brother-in-law--crouched on the bottom of the sleigh with a buffalo robe over her head. When she reached Poland she learned that there would soon be a meeting of the Adventists at the little chapel on McGuire's Hill. Mary invited Ellen to attend. She consented, and at the meeting stood to relate what God had shown her in vision. For five minutes she spoke in only a whisper, then her voice broke clear and she addressed the audience for nearly two hours. This was the first time that she related her vision outside of Portland. She reported, "In this meeting the power of the Lord came upon me and on the people" (Ibid.). WV 28 6 Before continuing with our story, we should review a bit of history. During the months that led up to October 22, 1844, the believers were absolutely united in their confidence that Jesus would come on the appointed day. But as the weeks stretched into months a wedge began to separate the Adventists. Fanatical teachings and actions on the part of some divided the little group who clung to their confidence that prophecy had been fulfilled on October 22. A few, following what they interpreted to be the biddings of God's Word, but lacking balance and a true understanding of what it means to follow Christ, became involved in strange and sometimes wild fanaticism. WV 28 7 A small group, however, having cut loose from church creeds and church discipline, maintained their purpose to find their guidance in God's Word alone. They patiently awaited the dawning of light, that they might gain a true understanding of their position and work. These became the spiritual forebears of the Seventh-day Adventist Church. WV 28 8 Into this scene the 17-year-old Ellen Harmon was cast. She began her work by encouraging the believers and countering fanaticism, a work that was to continue through the next year or two. WV 29 1 After a few days in Poland at her sister's home, Ellen was back again in Portland, convinced that she must follow the intimations of God's will. She had promised to go if the Lord opened the way, and now she was invited by William Jordan and his sister, Sarah, to journey with them to eastern Maine. "I was urged to go with them," she wrote, "and relate my visions" (Spiritual Gifts, 2:38). The Jordans were driving by sleigh the 100 miles (160 kilometers) to Orrington, on the Penobscot River. WV 29 2 Mr. Jordan had a horse that belonged to a young Adventist minister, James White. As he had business that would take him to certain parts of eastern Maine, he decided to return the horse and invited Miss Harmon to accompany them so that she might bear her witness in a wider circle. Little did Ellen realize what was before her. She had now assumed a confident trust in God. Financial resources for her journey did not concern her. Just where her itinerary might take her she did not know. As to the message she might bear, she would depend wholly upon God. WV 29 3 At Orrington Jordan delivered the horse to James White. Here Ellen met the youthful but earnest Adventist minister, firm in his confidence in the fulfillment of prophecy. WV 29 4 James had become aware of Ellen on an earlier trip to Portland, and was glad that she had come and he would have a chance to hear her relate her visions. As she stood up to speak, James took in every detail of her face and dress and manner. She seemed so young, so shy, so humble that he was surprised she would have the courage to speak to this gathering. He knew well the nature of some of the people in the audience. As she began to speak, her voice was low--hardly above a whisper. She faltered a little, and it appeared that she might not go on. But after a few minutes her voice became clear and strong. She seemed perfectly at ease, and all hesitation and embarrassment were gone. Her message was one of simple faith and encouragement. WV 29 5 Following this visit in Orrington, Ellen gave her witness in eastern Maine for several months, traveling day and night and speaking almost every day until she had visited most of the Advent bands in Maine and in the eastern part of New Hampshire. James White accompanied her and a woman traveling companion. WV 29 6 Her message was always attended with the Holy Ghost, and, wherever it was received as from the Lord, it melted hearts, strengthened the weak, and encouraged the believers to hold on to the faith. Vision Of Ministry In The Heavenly Sanctuary WV 29 7 Ellen had been in eastern Maine only a short time when, at Exeter, she was given the significant vision she described in two early letters. One, dated February 15, 1846, was to Enoch Jacobs; the other, dated July 13, 1847, was to Joseph Bates. Of this vision she wrote: WV 30 1 It was then I had a view of Jesus rising from His mediatorial throne and going to the Holiest as Bridegroom to receive His kingdom (Letter 3, 1847). WV 30 2 I saw the Father rise from the throne and in a flaming chariot go into the Holy of Holies within the veil, and did sit.... I saw a cloudy chariot with wheels like flaming fire. Angels were all about the chariot as it came where Jesus was; He stepped into it and was borne to the Holiest, where the Father sat. Then I beheld Jesus as He was before the Father, a great high priest (Letter 1, 1846 [see also The Day-Star, March 14, 1846]). WV 30 3 In her ministry she mentioned this vision from time to time, for it confirmed the results of Bible study--of which she knew nothing at the time--in western New York State by Hiram Edson and O.R.L. Crosier. In a letter to J. N. Loughborough, written August 24, 1874, she recounted: WV 30 4 It was on my first journey east to relate my visions that the precious light in regard to the heavenly sanctuary was opened before me and I was shown the open and shut door. We believed that the Lord was soon to come in the clouds of heaven. I was shown that there was a great work to be done in the world for those who had not the light.... Some accused me of saying my Lord delayeth His coming, especially the fanatical ones. I saw that in 1844 God had opened a door and no man could shut it, and shut a door and no man could open it (Letter 2, 1874). WV 30 5 In eastern Maine Ellen was traveling and working in the atmosphere of the spiritualizers who had allegorized away heaven, God, Jesus, and the Advent hope. In the vision at Exeter in mid-February she seemed to be in the presence of Jesus, and she was eager to obtain answers to some vital questions. WV 30 6 I asked Jesus if His Father had a form like Himself. He said He had, but I could not behold it, for said He, "If you should once behold the glory of His person, you would cease to exist" (Early Writings, 54). WV 30 7 The spiritualization of heaven, God, Christ, and the coming of Christ lay at the foundation of much of the fanatical teachings that 17-year-old Ellen Harmon was called by God to meet in those formative days. The visions firmly established the personality of God and Christ, the reality of heaven, the reward of the faithful, and the resurrection. This sound guidance saved the emerging church. WV 30 8 A large number of people at this time were bitter and disappointed when the period passed without bringing the event that was expected. For these Ellen was given a message of good cheer and encouragement. She called their attention to the fact that God had granted the world more time to prepare for His coming; that the warning of the judgment could be heard more widely; and that the people could be tested with greater light. Although the expected event did not occur (as in the case of Jonah), the message was nonetheless of God and accomplished the purpose He designed it should. WV 31 1 Subsequent light upon the prophecies revealed the event that did take place--the entering of the High Priest into the Most Holy Place of the sanctuary in heaven to finish the atonement for the sins of humanity. It Was Not Easy WV 31 2 It was not easy to be a messenger of the Lord. Particularly at the beginning of Ellen Harmon's ministry it was important that the gift of prophecy promised to the remnant church be established with unusual phenomena. WV 31 3 Through false representations some of the believers were led to believe that the visions were of the devil, that James White mesmerized her, and that she could not have a vision if he was not present. Some attributed her visions to magnetism (hypnotism) or mesmerism. WV 31 4 At times because of all the suggestions and accusations that were made, she was led to question her own experience. She wrote: WV 31 5 All these things weighed heavily upon my spirits, and in the confusion I was sometimes tempted to doubt my own experience. While at family prayers one morning, the power of God began to rest upon me, and the thought rushed into my mind that it was mesmerism, and I resisted it. Immediately I was struck dumb and for a few moments was lost to everything around me. I then saw my sin in doubting the power of God, and that for so doing I was struck dumb, and that my tongue would be loosed in less than twenty-four hours. WV 31 6 A card was held up before me, on which were written in letters of gold the chapter and verse of fifty texts of Scripture. [Texts are given in Ibid., 24-31.] After I came out of vision, I beckoned for the slate, and wrote upon it that I was dumb, also what I had seen, and that I wished the large Bible. WV 31 7 I took the Bible and readily turned to all the texts that I had seen upon the card. I was unable to speak all day. Early the next morning my soul was filled with joy, and my tongue was loosed to shout the high praises of God. After that I dared not doubt or for a moment resist the power of God, however others might think of me (Ibid., 22, 23). WV 31 8 The Bible Ellen called for after this experience in her home in Portland was, presumably, the "big Bible" now in the White Estate vault with the names of Robert and Eunice Harmon stamped in gold on the spine. This Bible is 18 inches (46 centimeters) long, 11 inches (28 centimeters) wide, four inches (10 centimeters) thick, and weighs 18½ pounds (seven kilograms). On one occasion, during family prayers in 1845, Ellen stepped over to a bureau upon which this large volume rested and picked it up. Placing it on her left hand, she easily held it with her arm extended for an estimated half hour. During the vision she referred, in short exclamations, to the value of the Word of God. Although in frail health she was in no way fatigued by the experience. WV 32 1 On another occasion Ellen encountered a group of obstinate opposers. By invitation of Brother and Sister Otis Nichols, Ellen and her sister Sarah were in Massachusetts making their home with the Nichols family. There was in Boston and vicinity a company of fanatical persons who held that it was a sin to work. Two of their leaders were named Sargent and Robbins. Their principal message was "Sell that ye have, and give alms." They had denounced Ellen's visions as being of the devil because she had been shown their errors. WV 32 2 One day when Sargent and Robbins were visiting at the Nichols home they agreed to Nichols' proposal that they hear Ellen's testimony at their meeting in Boston the next Sunday. But that evening Ellen was shown their hypocrisy and that they were not having a meeting in Boston; it would be in Randolph. So the next morning, instead of driving north into Boston, they drove 13 miles (22 kilometers) south to Randolph, arriving rather late in the morning. They found Sargent and Robbins and a roomful of people meeting in the Thayer home. Wrote Ellen, WV 32 3 As we entered, Robbins and Sargent looked at each other in surprise and began to groan. They had promised to meet me in Boston, but thought they would disappoint us by going to Randolph, and while we were in Boston, warn the brethren against us" (Life Sketches of James White and Ellen G. White (1880), 232). WV 32 4 Closing the morning services rather early, Sargent announced that they would have a short intermission. Ellen Harmon learned during the intermission that one of the critics remarked that "good matter would be brought out in the afternoon." Robbins told Sarah Harmon that Ellen could not have a vision where he was. WV 32 5 Assembling again about 1:00 in the afternoon, several engaged in prayer, including Ellen Harmon. Otis Nichols' Eyewitness Account WV 32 6 Writing in 1859 or 1860, Otis Nichols gave this account of the meeting: WV 32 7 About one o'clock p.m. the meeting was opened by singing and praying by Sargent, Robbins, and French; then one of us prayed for the Lord to lead this meeting. Then Sister White commenced praying and was soon afterwards taken off in vision with extraordinary manifestations and continued talking in vision with a shrill voice which could be distinctly understood by all present, until about sundown. WV 33 1 Sargent, Robbins, and French were much exasperated as well as excited to hear Sister White talk in vision, which they declared was of the devil. They exhausted all their influence and bodily strength to destroy the effect of the vision. They would unite in singing very loud, and then alternately would talk and read from the Bible in a loud voice in order that Ellen might not be heard, until their strength was exhausted and their hands would shake, so they could not read from the Bible. WV 33 2 But amidst all this confusion and noise, Ellen's clear and shrill voice as she talked in vision was distinctly heard by all present. The opposition of these men continued as long as they could talk and sing, notwithstanding some of their own friends rebuked them and requested them to stop. WV 33 3 "But," said Robbins, "you are bowed to an idol. You are worshiping a golden calf." WV 33 4 Mr. Thayer, the owner of the house, was not fully satisfied that her vision was of the devil, as Robbins declared it to be. He wanted it tested in some way. He had heard that visions of satanic power were arrested by opening the Bible and laying it on the person in vision, and asked Sargent if he would test it in this way, which he declined to do. WV 33 5 Then Thayer took a heavy, large quarto family Bible which was lying on the table and seldom used, opened it, and laid it open upon the breast of Ellen while in vision, as she was then inclined backward against the wall in one corner of the room. Immediately after the Bible was laid upon her, she arose upon her feet and walked into the middle of the room, with the Bible open in one hand and lifted up as high as she could reach, and with her eyes steadily looking upward, declared in a solemn manner, "The inspired testimony of God," or words of the same import, and then she continued for a long time, while the Bible was extended in one hand and her eyes [were] looking upward and not on the Bible, to turn over the leaves with the other hand and place her finger upon certain passages and correctly utter their words with a solemn voice. WV 33 6 Many present looked at the passages where her finger was pointed to see if she spoke them correctly, for her eyes at the same time were looking upward. Some of the passages referred to were judgments against the wicked and blasphemous; and others were admonitions and instructions relative to our present condition. WV 34 1 In this state she continued all the afternoon until nearly sundown when she came out of vision. WV 34 2 When Ellen arose in vision upon her feet with the heavy open Bible upon her hand, and walked the room uttering the passages of Scripture, Sargent, Robbins, and French were silent. For the remainder of the time they were troubled, with many others, but they shut their eyes and braved it out without making any acknowledgment of their feelings (DF 105, "Statement by Otis Nichols" [see also Ibid., 232-234; Spiritual Gifts, 2:77-79]). WV 34 3 Not long after this these men confessed publicly to some of the most shameful acts of their lives. This had the effect of breaking up the meetings at Randolph and separating the honest believers from their unholy influence. Within a short time the "No-work Party" of fanatics gave up their faith in the Bible and scattered as Ellen had predicted. WV 34 4 Some stalwart souls who later became pillars in the church were initially hesitant about accepting the visions of Ellen Harmon. Outstanding among these was Joseph Bates. WV 34 5 Joseph Bates had been an earnest worker in the Advent awakening of 18401844. A sea-captain-turned-minister, he invested his property and his strength in heralding the soon coming of Christ. As Ellen and her sister were in New Bedford, Massachusetts, they became acquainted with him and his family. He, of course, learned of the visions given to Ellen, and this troubled him. He wrote of his experience two years later: WV 34 6 Although I could see nothing in them that militated against the Word, yet I felt alarmed and tried exceedingly, and for a long time unwilling to believe that it was anything more than what was produced by a protracted debilitated state of her body. WV 34 7 I therefore sought opportunities in the presence of others, when her mind seemed freed from excitement (out of meeting), to question and cross-question her, and her friends which accompanied her, especially her elder sister [Sarah], to get if possible at the truth (Life Sketches of Ellen G. White, 97, 98). WV 34 8 Bates had been troubled with serious doubts as to the visions, but the evidence in the experience at Topsham, Maine, at the home of Eli Curtis in November 1846, was such that he accepted them wholeheartedly from that time forth. Bates told the story to his friend J. N. Loughborough, who recorded it in his book The Great Second Advent Movement. WV 34 9 Mrs. White, while in vision, began to talk about the stars, giving a glowing description of rosy-tinted belts which she saw across the surface of some planet, and added, "I see four moons." WV 35 1 "Oh," said Elder Bates, "she is viewing Jupiter!" WV 35 2 Then having made motions as though traveling through space, she began giving a description of belts and rings in their ever-varying beauty, and said, "I see seven moons." WV 35 3 Elder Bates exclaimed, "She is describing Saturn." WV 35 4 Next she said, "I see six moons," and at once began a description of Uranus, with its six moons; then a wonderful description of the "opening heavens," with its glory, calling it an opening into a region more enlightened. Elder Bates said that her description far surpassed any account of the opening heavens he had ever read from any author. WV 35 5 While she was talking and still in vision, he arose to his feet, and exclaimed, "Oh, how I wish Lord John Rosse was here tonight!" Elder White inquired, "Who is Lord John Rosse?" WV 35 6 "Oh," said Elder Bates, "he is the great English astronomer. I wish he was here to hear that woman talk astronomy, and to hear that description of the 'opening heavens.' It is ahead of anything I ever read on the subject" (GSAM, p. 258). WV 35 7 Ellen White reported of this experience that took place in the Eli Curtis home: WV 35 8 After I came out of vision I related what I had seen. Elder Bates then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. WV 35 9 Said he, "This is of the Lord." I never saw him as free and happy before. His countenance shone with the light of heaven, and he exhorted the church with power (Life Sketches of James White and Ellen G. White (1880), 239). WV 35 10 Another pioneer of the Advent movement who had witnessed the early manifestation of the gift of the Spirit through Ellen Harmon was John N. Loughborough, who first saw her in vision in 1852 and later in life declared that he had seen her in vision 50 times. He wrote: WV 35 11 In passing into vision she gives three enrapturing shouts of "Glory!" which echo and re-echo, the second, and especially the third, fainter, but more thrilling than the first, the voice resembling that of one quite a distance from you, and just going out of hearing. WV 35 12 For about four or five seconds she seems to drop down like a person in a swoon, or one having lost his strength; she then seems to be instantly filled with superhuman strength, sometimes rising at once to her feet and walking about the room. There are frequent movements of the hands and arms, pointing to the right or left as her head turns. All these movements are made in a most graceful manner. In whatever position the hand or arm may be placed, it is impossible for anyone to move it. WV 36 1 Her eyes are always open, but she does not wink; her head is raised, and she is looking upward, not with a vacant stare, but with a pleasant expression, only differing from the normal in that she appears to be looking intently at some distant object. WV 36 2 She does not breathe, yet her pulse beats regularly. Her countenance is pleasant, and the color of her face as florid as in her natural state (GSAM, pp. 204, 205). WV 36 3 Individual visions were marked by various characteristics, but James White pointed out four: WV 36 4 1. She is utterly unconscious of everything transpiring around her, as has been proved by the most rigid tests, but views herself as removed from this world, and in the presence of heavenly beings. WV 36 5 2. She does not breathe. During the entire period of her continuance in vision, which has at different times ranged from fifteen minutes to three hours, there is no breath, as has been repeatedly proved by pressing upon the chest, and by closing the mouth and nostrils. WV 36 6 3. Immediately on entering vision, her muscles become rigid, and joints fixed, so far as any external force can influence them. At the same time her movements and gestures, which are frequent, are free and graceful, and cannot be hindered nor controlled by the strongest person. WV 36 7 4. On coming out of vision, whether in the daytime or a well-lighted room at night, all is total darkness. Her power to distinguish even the most brilliant objects, held within a few inches of the eyes, returns but gradually.... WV 36 8 She has probably had, during the past twenty-three years, between one and two hundred visions. These have been given under almost every variety of circumstance, yet maintaining a wonderful similarity (Life Incidents, p. 272). WV 36 9 While Ellen had no part in the divine procedure that selected her as the one to whom the gift of prophecy would be given for the remnant church, the responsibility of delivering special light, truth, and counsel troubled her very much. She often prayed that God would remove the burden from her and place it upon someone more capable of bearing it. Many times she felt that death would have been welcome to relieve her of the responsibilities. WV 36 10 "Deliver the message faithfully," the angel had said. "Endure unto the end, and you shall eat of the fruit of the tree of life and drink of the water of life" (Life Sketches of Ellen G. White, 72). With this assurance Ellen committed herself to the Lord, ready to do His bidding whatever the cost. WV 37 1 Jesus did not tell His disciples that their work would be easy. When Ellen accepted the call to be God's special messenger, she was not told that it would be easy. Finding acceptance for the role to which she was committed was not easy. WV 37 2 But one of the most difficult problems that confronted her and her family at the beginning of her ministry was the matter of transportation. How could an 18-year-old girl, frail and in poor health, get around and visit the scattered believers in Maine, Massachusetts, New Hampshire, and other places? Frequently on the steamboats or on the train she would faint and remain breathless for minutes. WV 37 3 James White explained: WV 37 4 It was necessary that she should have one or more attendants. Either her sister Sarah or Sister Foss traveled with her. And as neither her aged father nor feeble brother were suitable persons to travel with one so feeble, and introduce her and her mission to the people, the writer, fully believing that her wonderful experience and work was of God, became satisfied that it was his duty to accompany them. WV 37 5 And as our thus traveling subjected us to the reproaches of the enemies of the Lord and His truth, duty seemed very clear that the one who had so important a message to the world should have a legal protector, and that we should unite our labors (Life Sketches of James White and Ellen G. White (1880), 238). WV 37 6 James and Ellen had been closely associated in travel and labor through much of 1845, but apparently neither had given thought to marriage. Of their situation James White later wrote that they both shared the view that the coming of Christ was "near, even at the doors.... Most of our brethren who believed with us that the Second Advent movement was the work of God were opposed to marriage in the sense that as time was very short it was a denial of faith, as such a union contemplated long years of married life" (Ibid., 126). WV 37 7 Now as her work would spread out into a larger field, they took the matter to the Lord and were convinced that God had a great work for both of them, and that they could greatly assist each other in that work. The Wedding WV 37 8 On Sunday, August 30, 1846, James Springer White and Ellen Gould Harmon stood before Charles Harding, justice of the peace, in Portland, Maine, and were married. The marriage certificate, preserved through the years, is just a small slip of paper carrying a brief form and the signature of the one who officiated. Of their experience James White later wrote: WV 37 9 We were married August 30, 1846, and from that hour to the present she has been my crown of rejoicing.... It has been in the good providence of God that both of us had enjoyed a deep experience in the Advent movement.... This experience was now needed as we should join our forces and, united, labor extensively from the Atlantic Ocean to the Pacific.... WV 38 1 We entered upon this work penniless, with few friends, and broken in health. Mrs. White has suffered ill health from a child, ... and although I had inherited a powerful constitution, imprudence in study at school, and in lecturing ... had made me a dyspeptic. WV 38 2 In this condition, without means, with very few who sympathized with us in our views, without a paper, and without books, we entered upon our work. We had no houses of worship at that time, and the idea of using a tent had not then occurred to us. Most of our meetings were held in private houses. Our congregations were small. It was seldom that any came into our meetings, excepting Adventists, unless they were attracted by curiosity to hear a woman speak (Ibid., 126, 127). WV 38 3 The Harmon home in Gorham became the first place of residence for the newlyweds. ------------------------Chapter 3--Step By Step WV 39 1 The first seed that was to grow into the worldwide Seventh-day Adventist publishing work was planted in January 1846. It came about in rather an unpremeditated manner. Soon after her eighteenth birthday Ellen had learned that Enoch Jacobs, of Cincinnati, Ohio, one of the believers who had been disappointed in 1844, had been wavering in his confidence in the fulfillment of prophecy. She wrote to him from Portland on December 20, 1845, recounting the highlights of her first vision. Although she stated that the letter was not written for publication, Jacobs printed it in the Day-Star issue of January 24, 1846. WV 39 2 Through the next few years it was republished in various forms until it was carried into her first little book, Christian Experience and Views, published in 1851, and from there into Early Writings. WV 39 3 Sometime later when Ellen was visiting in the home of Otis Nichols in Dorchester, near Boston, she discovered that the editor of The Day-Star had published her letter, including her statement that it was not written for publication. Seeing this, on February 15, 1846, she wrote a second letter to Jacobs stating that had she known he was going to publish her first letter she would have written more fully of what God had revealed to her. "As the readers of The Day-Star have seen a part of what God has revealed to me, ... I humbly request you to publish this also in your paper" (The Day-Star, March 14, 1846). She presented the vision given to her at Exeter, Maine, "one year ago this month." This was the vision in which she was shown the heavenly sanctuary and the transfer of the ministry of Christ from the holy place to the "Holy of Holies." The Place Of The Vision In Confirming The Sanctuary Truth WV 39 4 Significantly, The Day-Star Extra dated February 7, 1846, had been devoted to the Bible study of Hiram Edson and O.R.L. Crosier in which they set forth from the Scriptures the evidence for the understanding that the two phases of ministry in the earthly sanctuary service were a type of Christ's ministry in the heavenly sanctuary. Consequently, according to Edson and Crosier, events that were to come to pass, beginning on October 22, 1844, were events taking place in heaven. WV 39 5 The investigation supporting these conclusions had taken place at the Hiram Edson home in western New York State over a period of a number of months. The existence of this Bible study was unknown to Ellen Harmon when she was given the vision in Exeter in mid-February 1845, nor had there been time for the February 7, 1846, issue of The Day-Star to reach her before she wrote of the vision for the readers of that journal. The vision, as published on March 14, gave unique confirmation to the conclusions of the Edson and Crosier Bible study. A year later, April 21, 1847, Ellen White wrote in a letter to Eli Curtis: WV 40 1 The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light on the cleansing of the sanctuary, et cetera, and that it was His will that Brother C. should write out the view which he gave us in The Day-Star Extra, February 7, 1846. I feel fully authorized by the Lord to recommend that Extra to every saint (A Word to the Little Flock, 12). WV 40 2 Step by step God was leading His children. The great Second Advent Awakening, so powerful, so free from extremes and fanaticism, was to the sincere believers the work of God. The disappointment of October 22 was a bitter experience, but they were confident that God had led them and would continue to lead those who kept their eyes on Jesus. Earnest, prayerful Bible study pointed the way to an understanding of the ministry of Jesus in the heavenly sanctuary. In vision Ellen Harmon witnessed Christ entering the Most Holy Place in the heavenly sanctuary to begin another phase of ministry, closing one door and opening another, thus confirming the integrity of their 1844 experience. It also confirmed the conclusions reached through earnest Bible study. It would take time to grasp fully the various aspects of unfolding truth. The Seventh-day Sabbath WV 40 3 Soon after their marriage Ellen and James began keeping the seventh-day Sabbath. Scriptural evidence for this had first been given to them by Joseph Bates, a retired sea captain living in Fairhaven, near New Bedford, the Massachusetts whaling seaport center. Bates had taken his stand in 1845, having had his attention called to it through an article in The Hope of Israel, written by T. M. Preble. A man of conviction and action, Bates in turn prepared a 48-page pamphlet, which he published in August 1846 under the title The Seventh-day Sabbath a Perpetual Sign From the Beginning to the Entering Into the Gates of the Holy City According to the Commandment. James White took a copy home with him after a funeral service he conducted at Falmouth. As he and Ellen studied the biblical evidences for the sacredness of the seventh day, they took their stand and began to teach it as they met with their fellow Adventists. At this time there were about 50 Sabbathkeepers in New England and New York State (Testimonies for the Church, 1:77). WV 41 1 James and Ellen White had accepted the Sabbath solely on the evidence of Scripture called to their attention by the Joseph Bates tract. On Sabbath, April 3, 1847, while visiting with the Howlands in their well-constructed home in Topsham, Maine, Ellen was given a significant vision confirming the Sabbath. She wrote of it in a letter to Joseph Bates: WV 41 2 In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread, et cetera. After viewing the glory of the holy, Jesus raised the second veil, and I passed into the Holy of Holies. WV 41 3 In the Holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with their wings spread over it. Their faces were turned towards each other, and they looked downwards. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark (A Word to the Little Flock, 18 [see also Early Writings, 32-35]). WV 41 4 In the vision Ellen saw Jesus ministering in the Most Holy Place in behalf of the saints, and then the ark was opened to enable her to see its contents. She describes what she saw: WV 41 5 In the ark was the golden pot of manna, Aaron's rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table was four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God's holy name. The holy Sabbath looked glorious--a halo of glory was all around it (Ibid.). WV 41 6 In successive scenes she was carried through a review of the factors that give validity to the Sabbath and its observance. She was shown that the Sabbath is the point at which all humanity must make a decision to serve God or an apostate power. The vision was climaxed with a view of the second coming of Christ and the ascension of the redeemed to the Holy City, where Jesus opens the gates to welcome those who have "kept the 'commandments of God,'" and have a "'right to the tree of life'" (Ibid., 20). WV 41 7 A letter containing this message was sent to Joseph Bates. James White suggested to Bates that he have 1,000 copies printed on a broadside and send him the bill. This Bates did. When James received the bill of $7.50 he borrowed the money to pay it. Writing to Elvira Hastings, of New Ipswich, New Hampshire, he stated that he would "trust in the Lord for the money to be sent in" (JW to Elvira Hastings, May 21, 1847). WV 42 1 The intense urgency that had motivated both Ellen and James to spread the news of Christ's second coming before the disappointment in 1844 now was intensified by the impact of the visions and the assurance that came with the revelation of God's gentle guiding of His faithful believers. But how could they get this wonderful news across to the widely separated, somewhat bewildered people? Without funds, backing from any source, or experience, James White plunged ahead. WV 42 2 April 1847 marked James White's first major publishing accomplishment--the issuance of a 24-page pamphlet that he titled A Word to the "Little Flock". The type was small and the margins narrow, yielding a page with twice the normal content of a book page of today. WV 42 3 Just a year earlier, on April 6, 1846, he had arranged for the broadside publication of Ellen's first vision--a single large sheet printed on one side only. Two hundred fifty copies were struck off in Portland, Maine. H. S. Gurney, blacksmith of Fairhaven, Massachusetts, shared the printing costs. It carried the significant title "To the Little Remnant Scattered Abroad." A little more than two of the three columns were given to Ellen's first vision. Half of the third column was devoted to the vision of mid-February 1845 concerning the heavenly sanctuary and the events at the end of the 2300 days (Ibid., 54-56). WV 42 4 Very clearly A Word to the "Little Flock" represented the joint ministry of both James and Ellen White. James had written several articles for publication in Crosier's short-lived Day-Dawn, but by the time they were ready, that paper had ceased publication. So after talking with the Howlands and some others, he decided to present the materials in pamphlet form. In his opening paragraph he explained: "I wish to call the attention of the 'little flock' to those things which will very soon take place on this earth" (A Word to the Little Flock, 1). WV 42 5 The pamphlet was Bible-based with copious Scripture references and quotations. It seems clear that the visions given to Ellen helped James sort things out and clarify the order of events. It will be remembered that in 1845 a move toward time setting had been averted when Ellen was shown that before Christ would come, "the saints must pass through the 'time of Jacob's trouble,' which was future" (Ibid., 22). WV 42 6 The Whites were in Topsham through much of April and May while James was getting his pamphlet published in nearby Brunswick. They then returned to Gorham, where, through the summer, awaiting the birth of their first child. James engaged in such labor as he could find, determined not to be dependent on others for their livelihood. WV 42 7 In August 1847 their first son, Henry Nichols, was born. New Responsibilities WV 43 1 From this point on, James and Ellen White had to take into account the fact that they were a family. The Howlands soon invited the couple to set up housekeeping in the upstairs rooms of their home in Topsham. Of this Ellen White wrote: WV 43 2 In October, Brother and Sister Howland kindly offered us a part of their dwelling, which we gladly accepted, and commenced housekeeping with borrowed furniture. We were poor and saw close times (Life Sketches of James White and Ellen G. White (1880), 241, 242). WV 43 3 Many incidents might be cited illustrating their poverty. The young people were determined to be independent financially, so James engaged in daily labor. He secured work hauling stone as a railroad cut was thrust through close to Brunswick. He wore the skin on his hands to the bleeding point in many places, and then had difficulty in collecting his wages. Freely the Howlands divided what they had with the young couple in the economically depressed times. James then cut cordwood in a nearby forest, working from early till late, to earn 50 cents a day. Severe pain in his side made for sleepless nights. But the young couple resolved to live within their means--and to suffer want rather than to run into debt. On their very limited budget Ellen could afford only one pint of milk a day for her child and herself. Then came a day when she had to cut out the nine-cent allowance for the milk supply for three days to have enough money to buy some cloth for a simple garment for the baby. "I gave up the milk," she wrote, "and purchased the cloth for an apron to cover the bare arms of my child" (Ibid., 243). She wrote of their experience: WV 43 4 We endeavored to keep up good courage and trust in the Lord. I did not murmur.... One day when our provisions were gone, husband went to his employer to get money or provisions. It was a stormy day, and he walked three miles and back in the rain, passing through the village of Brunswick, where he had often lectured, carrying a bag of provisions on his back, tied in different apartments. WV 43 5 As he entered the house very weary my heart sank within me. My first feelings were that God had forsaken us. I said to my husband, "Have we come to this? Has the Lord left us?" I could not restrain my tears, and wept aloud for hours until I fainted (Ibid., 242). WV 43 6 The young mother had reached an all-time low. Why, oh, why were their lives so hard when they had been dedicated to the cause of God? Regaining consciousness, she felt the cheering influence of the Spirit of God. WV 43 7 For six months they maintained their home in the Howland residence, but it was indeed a trying time. According to James, he suffered more in mind and body than he could show with pen and paper (JW to Leonard and Elvira Hastings, April 27, 1848). WV 44 1 Then James and Ellen discovered a true understanding of what their difficult time was all about. She had thought that now that they had a child it would be impossible for her to travel and a change must come about in their program. A vision from God revealed the purpose of the trials they were facing: WV 44 2 I was shown that the Lord had been trying us for our good, and to prepare us to labor for others; that He had been stirring up our nest, lest we should settle down in ease, and that our work was to labor for souls; that if we had been prospered, home would be so pleasant that we would be unwilling to leave it to travel, and that we had been suffering trial to prepare us for still greater conflicts that we would suffer in our travels (Ibid., 243). WV 44 3 A heart-rending experience enforced the message of the vision. Henry was taken very ill and soon lapsed into unconsciousness. Nothing they or their friends could do brought relief. Recognizing that they had made their little Henry "an excuse for not traveling and laboring for the good of others," they feared that God was about to remove the basis for their excuses. Agonizing in prayer, they pledged God that if the child's life were spared they would go forth trusting in Him wherever He might send them. By faith they claimed the promises of God. From the hour of this resolution and consecration the fever turned, and Henry began to recover. Wrote Ellen White: "Light from heaven was breaking through the clouds, and shining upon us again. Hope revived. Our prayers were graciously answered" (Ibid., 244). Careers Changed WV 44 4 James and Ellen White could now see that regardless of home comforts, pleasures, and responsibilities, their life was to be a life of dedicated service involving travel, suffering, and earnest labor for others. Establishing The Pillars Of Faith WV 44 5 After the disappointment of 1844 little companies of believers throughout New England met together from time to time to study the prophecies and compare views. As news of the visions and the significance of the Sabbath truth, being publicized and promoted by Joseph Bates, became more widely known, the need to draw together accelerated. WV 44 6 In April 1848 Ellen and James White received an invitation to attend a conference of Sabbathkeeping Adventists in Connecticut. They went, taking their 7-month-old Henry with them in their arms. James had received $10 for his work cutting wood. They used half of the money in preparation for the trip, and kept the other half for transportation. With all their earthly possessions only partially filling a trunk, they went to Boston, where they stayed with the Nichols family. They did not make known their penniless plight to the family, but, as they left, Mrs. Nichols handed James $5. With all but 50 cents of this they purchased tickets to Middletown, Connecticut, the closest rail point to Rocky Hill and the Albert Belden home, where the conference was to begin on Thursday night, April 20. When the meeting opened, 15 people had come together. Ellen White described what took place as the conference got under way: WV 45 1 Friday morning the brethren came in until we numbered about fifty. These were not all fully in the truth. Our meeting that day was very interesting. Brother Bates presented the commandments in a clear light, and their importance was urged home by powerful testimonies. The word had effect to establish those already in the truth and to awaken those who were not fully decided (Ibid., 245). WV 45 2 It was this meeting in the unfinished chamber of Albert Belden's home at Rocky Hill that Ellen White later referred to as "the first conference that was ever held among Seventh-day Adventists" (Manuscript 76, 1886). James White spoke of it as "the first under the message" (The Review and Herald, September 29, 1863). WV 45 3 Soon after this the Whites were invited to attend a conference at Volney, New York, in August 1848. They had no money for travel, so James was glad to find an opportunity to earn means by cutting hay on nearby farms. To his friend Stockbridge Howland at Topsham he wrote on July 2: WV 45 4 I mow five days for unbelievers and Sunday for believers and rest on the seventh day, therefore I have but very little time to write. My health is good, God gives me strength to labor hard all day. I have mowed eight days right off and felt hardly a pain. Brother Holt, Brother John Belden, and I have taken 100 acres [41 hectares] of grass to mow at 8712 cents per acre [.41 hectare] and board ourselves. Praise the Lord. I hope to get a few dollars here to use in the cause of God (JW to S. Howland, July 2, 1848). WV 45 5 That summer James White earned $40 in the hayfield. He used part of the money for needed clothing for the family and part for travel to western New York State. Reluctantly James and Ellen left Baby Henry in Middletown in the care of Clarissa Bonfoey. With E.L.H. Chamberlain accompanying them, they took the steamboat for New York City en route to Volney, where the conference was to be held in David Arnold's barn. The Volney Conference WV 46 1 On Friday, August 18, about 35 people gathered in the Arnold barn to hear the leading workers, including Joseph Bates, Chamberlain, and James and Ellen White. Hardly two agreed on doctrines. Each was strenuous for his or her views, declaring that they were according to the Bible. WV 46 2 Some of these points of view were in conflict with what had been shown to Ellen White in vision. She wrote of her reactions and of subsequent happenings: WV 46 3 These strange differences of opinion rolled a heavy weight upon me, especially as Brother A. spoke of the thousand years being in the past. I knew that he was in error, and great grief pressed my spirits, for it seemed to me that God was dishonored. I fainted under the burden. Brethren Bates, Chamberlain, Gurney, Edson, and my husband prayed for me....The light of Heaven rested upon me. I was soon lost to earthly things. WV 46 4 My accompanying angel presented before me some of the errors of those present, and also the truth in contrast with their errors. That these discordant views, which they claimed to be according to the Bible, were only according to their opinion of the Bible, and that their errors must be yielded, and they unite upon the third angel's message (Spiritual Gifts, 2:98, 99). WV 46 5 Ellen White summed up the outcome in two sentences: "Our meeting ended victoriously. Truth gained the victory" (Ibid., 2:99). WV 46 6 But there was more to it than that. To these people with divergent views--people who had not seen Ellen White before--the Lord gave very convincing evidences beyond the fact that she was shown by the angel "the truth in contrast with their errors." Just a few years later J. N. Loughborough visited with David Arnold and some others who were present at the conference in 1848, and some interesting sidelights emerged. Loughborough wrote: WV 46 7 As the circumstance was related to me, Sister White, while in vision, arose to her feet and took the family Bible upon her left arm, the book being an ordinary-sized one. While holding it thus, her eyes looking upward and in an opposite direction from the Bible, with her right hand she would turn from text to text, placing her finger on the text, and would repeat the same. WV 46 8 Brother Ross looked at many of the texts to see if she was repeating the one to which she pointed. He or some of the company looked at them all. In every case she not only repeated the texts to which she pointed, but she did so while her eyes were fastened upward and in an opposite direction from the Bible. It was these scriptures quoted in this wonderful manner which overthrew the false theories of the Sabbathkeepers assembled at Volney, in August, 1848, and caused them to unite upon the truth (JNL, in The Review and Herald, March 3, 1885). WV 47 1 More conferences followed in this year of development, clarifying and binding together the basic doctrines held by Seventh-day Adventists. The early records speak of meetings at Rocky Hill; Topsham, Maine; and Dorchester, Massachusetts, in November. The basic team of workers from conference to conference was much the same: James and Ellen White, Joseph Bates, H. S. Gurney. At times, Hiram Edson, E.L.H. Chamberlain, and Otis Nichols joined forces with the basic group. Bible Study Aided By Special Revelation WV 47 2 How were these conferences conducted and what was accomplished? Looking back at them in later years, Ellen White described their activities: WV 47 3 We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one as Christ and the Father are one. Many tears were shed. WV 47 4 We spent many hours in this way. Sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God's appointed way, and then there was perfect harmony. We were all of one mind and one spirit. WV 47 5 We sought most earnestly that the Scriptures should not be wrested to suit any man's opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that His disciples might be one as He and the Father are one (Testimonies to Ministers and Gospel Workers, 24, 25). WV 47 6 The Lord manifested Himself in a manner that made it forever clear that what took place was beyond human manipulation. Ellen White explained: WV 47 7 During this whole time I could not understand the reasoning of the brethren. My mind was locked, as it were, and I could not comprehend the meaning of the scriptures we were studying. This was one of the greatest sorrows of my life. I was in this condition of mind until all the principal points of our faith were made clear to our minds, in harmony with the Word of God. The brethren knew that when not in vision, I could not understand these matters, and they accepted as light direct from heaven the revelations given (Manuscript 46, 1904 [see also Selected Messages 1:207]). WV 48 1 For two or three years my mind continued to be locked to the Scriptures.... It was some time after my second son was born [July 1849]that we were in great perplexity regarding certain points of doctrine. I was asking the Lord to unlock my mind, that I might understand His Word. Suddenly I seemed to be enshrouded in clear, beautiful light, and ever since, the Scriptures have been an open book to me (Manuscript 135, 1903). WV 48 2 She explained, "Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established" (Manuscript 31, 1896 [see also Ibid., 2:103, 104]). WV 48 3 In the experience of Seventh-day Adventists the visions were not given to take the place of Bible study. They were, however, a definite aid in Bible study, correcting erroneous interpretations and pointing to what was truth. "He [God] wants us to go to the Bible," she wrote in 1888, "and get the Scripture evidence" (Manuscript 9, 1888). In 1903 she wrote: WV 48 4 The leading points of our faith as we hold them today were firmly established. Point after point was clearly defined, and all the brethren came into harmony. The whole company of believers were united in the truth. There were those who came in with strange doctrines, but we were never afraid to meet them. Our experience was wonderfully established by the revelation of the Holy Spirit (Manuscript 135, 1903). Streams of Light (Story of the Publishing Work: Present Truth and the Review and Herald) The Eight-Page Present Truth WV 48 5 Joseph Bates was among the small company gathered for a conference in the home of Otis Nichols in Dorchester, Massachusetts, November 18, 1848. Here Ellen White was given a vision in which God made it clear that the time had come to publish. Coming out of the vision, she turned to her husband and said: WV 49 1 I have a message for you. You must begin to print a little paper and send it out to the people. Let it be small at first; but as the people read, they will send you means with which to print, and it will be a success from the first. From this small beginning it was shown to me to be like streams of light that went clear round the world (Life Sketches of Ellen G. White, 125). WV 49 2 But how could he? Where would he get financial and moral support? Nonetheless, James White pondered the words spoken in the commission. He was in great doubt and perplexity. He was penniless. He had no steady income. According to him, "there were those who had means, but they chose to keep it" (Life Sketches of James White and Ellen G. White (1880), 259). WV 49 3 Not long after this, when the Whites were in a quandary to know how to plan for their summer work, and Ellen was within two months of giving birth to their second child, they received a generous invitation from friends. Albert Belden in Rocky Hill, Connecticut, urged them to come and live with his family. WV 49 4 "We will consider it a privilege to administer to all your wants," he said. Enclosed with the letter was money to buy tickets. Accepting this as the leading of God, James and Ellen left little Henry with the Howlands at Topsham, and were soon on their way to Connecticut. Rocky Hill was not far from Middletown, where little Henry had spent some time with Clarissa Bonfoey. Of God's providence Ellen White wrote: WV 49 5 Sister Clarissa M. Bonfoey proposed to live with us. Her parents had recently died, and a division of furniture at the homestead had given her everything necessary for a small family to commence housekeeping. She cheerfully gave us the use of these things, and did our work. We occupied a part of Brother Belden's house at Rocky Hill. Sister Bonfoey was a precious child of God. She possessed a cheerful and happy disposition, never gloomy, yet not light and trifling (Ibid., 258). WV 49 6 While comfortably established with the Beldens, James again felt the burden to publish. The need to get the message to the people pressed upon him. He was still penniless, but he recalled the words of the promise "As the people read, they will send you means to print." WV 49 7 The year before, he had gone into the field to mow hay to earn money on which to live and to travel to the Sabbath and Sanctuary conferences. Perhaps, he thought, now he should again go into the field to earn money with which to print. He started out in search of work. But God had other plans. Ellen White wrote: WV 49 8 As he left the house, a burden was rolled upon me, and I fainted. Prayer was offered for me, and I was blessed, and taken off in vision. I saw that the Lord had blessed and strengthened my husband to labor in the field one year before; that he had made a right disposition of the means he there earned; and that he would have a hundredfold in this life, and, if faithful, a rich reward in the kingdom of God; but that the Lord would not now give him strength to labor in the field, for He had another work for him; that if he ventured into the field he would be cut down by sickness; but that he must write, write, write, and walk out by faith (Ibid., 259, 260). Writing For The Press WV 50 1 In harmony with the vision, James White took up his pen. It required faith, as he later recalled: WV 50 2 We sat down to prepare the matter for that little sheet, and wrote every word of it, our entire library comprising a three-shilling pocket Bible, Cruden's Condensed Concordance, and Walker's old dictionary, minus one of its covers. [We were] destitute of means; our hope of success was in God (The Review and Herald, June 17, 1880). WV 50 3 Ellen was close by his side. She recalled: "When he came to some difficult passage we would call upon the Lord to give us the true meaning of His word" (Life Sketches of James White and Ellen G. White (1880), 260). While preparing copy for the new publication, James White sought out a printer in Middletown, one who would print an eight-page paper for a total stranger and wait for his pay until the prospective readers would send the editor donations to cover printing costs. On the third floor of a brick building in the heart of Middletown, James found the man--Charles Pelton--and walked back to Rocky Hill to finish preparing copy. Its subject matter would be the Sabbath truth. He decided to name the paper The Present Truth, and introduced his first-page editorial with words quoted from 2 Peter 1:12: "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the Present Truth." WV 50 4 It was the Sabbath truth that burned in James White's heart, and his writing related to various aspects of the integrity and importance of the seventh-day Sabbath. He had in mind quite a wide spectrum of articles that would be printed at first in eight-page sheets sent out semimonthly. Then he would bind them in pamphlets (The Present Truth, July 1849). The readers would be Adventists--those who had been through the first and second angels' messages--and it would carry to them the Sabbath truth of the third angel's message. WV 50 5 Back and forth between Rocky Hill and Middletown, James White trudged the eight miles (13 kilometers), limping at each step (from an earlier foot injury), first with copy and then with proofs. When the sheets were finally printed, he borrowed Albert Belden's buggy to transport the 1,000 copies of the precious document to the Belden home. WV 51 1 Ellen White described the scene: WV 51 2 When he brought the first number from the printing office, we all bowed around it, asking the Lord, with humble hearts and many tears, to let His blessing rest upon the feeble effort of His servant (Life Sketches of James White and Ellen G. White (1880), 260). WV 51 3 Together they folded the papers and prepared them for mailing. James "directed the paper to all he thought would read it," then carried the copies in a carpetbag to the post office. WV 51 4 The visions had given assurance that God's blessing would attend James White as he wrote; that money would come in as the papers were sent out and read. It would be a success from the first; but the most staggering prediction was that from this small beginning, it would be like "streams of light that went clear round the world." WV 51 5 The articles that followed James White's opening editorial explanation carried such titles as "The Weekly Sabbath Instituted at Creation, and Not at Sinai"; "The Sabbath a Perpetual Weekly Memorial"; "The Law of God, or the Ten Commandments"; "Scriptures Usually Quoted to Prove the Abolition of the Sabbath Examined." He declared that the little sheet was free to all, then added, "Those who are interested in Present Truth, and esteem it a privilege, are invited to help pay the expense." To swell the mailing list, he asked: WV 51 6 Will some brother or sister in each place where this sheet is received send me in plain writing the names and post office address of all who are seeking present truth. Write soon. My post office address is Middletown, Connecticut (The Present Truth, July 1849). WV 51 7 The precise date when the Present Truth was brought home, prayed over, folded, addressed, and mailed is not recorded, but it was late July 1849. Almost simultaneously there was an important event in the White family, and that does carry a date. Ellen White wrote: "July 28, 1849, my second child, James Edson White, was born" (Ibid., 260). Beginning The Review and Herald WV 51 8 Present Truth, in 10 issues published over a period of 11 months, heralded the third angel's message, with the Sabbath truth as the focal point. But the eye of the Lord saw a need extending beyond this. Far beyond. Present Truth was the forerunner of the paper that would be known by a number of names until the present day: Advent Review, Advent Review and Sabbath Herald, Review and Herald, and Adventist Review. WV 52 1 God had shown Ellen White in vision the need for those now studying the prophecies to understand that the work done by the leaders in the Advent movement of 1844 was the work of God. WV 52 2 James said, "Now this is my first work. I expect to get out a journal called the Advent Review, sixteen pages, the size of the Present Truth". He declared his intention to republish the writings of the leaders of the Advent cause and to "show that they once boldly advocated, and published to the world, the same position ... that we now occupy." WV 52 3 In August 1850 the Whites moved from the Belden home in Connecticut to the Harris home at Port Byron, New York. There James began his new journal, and had it printed in nearby Auburn. He explained the object of the paper in an opening editorial statement: WV 52 4 Our design in this review is to cheer and refresh the true believer, by showing the fulfillment of prophecy in the past wonderful work of God, in calling out, and separating from the world and the nominal church, a people who are looking for the second advent of the dear Saviour (AR, August 1850). WV 52 5 As James began to publish, Ellen was given advance warning that although Satan would try to hinder, they must continue, and struggle for the victory. What took place in rather quick succession came as no surprise but showed that the great adversary would do all in his power to block the spread of truth: WV 52 6 1. One-year-old Edson was afflicted to the point of death. WV 53 1 2. Ellen was tempted to think that God had left her or the child would have been healed when they first asked God to heal him. WV 53 2 3. Clarissa Bonfoey was overcome by depression. WV 53 3 4. James was prostrated by cholera, and lay helpless on his sickbed until they sought God with special anointing. WV 53 4 5. James and Ellen were thrown out of a wagon in which they were traveling, but were saved from injury by angels of God. WV 53 5 The Whites believed that these attempts to destroy them showed how important was their work in publishing the Advent Review. Ellen was shown that "it was as necessary for the paper to be published as for messengers to go," and "that the paper would go where messengers could not go" (Letter 28, 1850). WV 53 6 It was soon apparent that the Advent Review was doing an effective work and fulfilling its God-appointed mission. Significant changes could be noted: WV 53 7 1. Greater contributions from the followers WV 53 8 2. New names in correspondence WV 53 9 3. Larger numbers attending the conferences WV 53 10 4. Preaching forces materially increased WV 53 11 5. A "brighter turn" in reporting the conferences WV 53 12 6. An increased spirit of unity among the brethren WV 53 13 Four issues of the Advent Review were published at Oswego during August and September. The type was saved, and a 48-page combined number was issued as a "Special" almost immediately. During the next few years it was given a wide distribution. WV 53 14 In late October 1850 the Whites took up residence in Paris, Maine, for the purpose of publishing the three angels' messages. James had suspended the publication of Present Truth while they made an itinerary to Vermont, Canada, and Maine from mid-May to mid-July, and while he was publishing the first four numbers of the Advent Review at Auburn, New York. In early November at Paris he picked up the Present Truth again and put out number 11. In this he stated, "The brethren may now expect to receive a few numbers," and he called for those who could do so to write for the paper. He also brought out number 5 of the Advent Review, the final issue. It was devoted entirely to a reprint of portions of Joseph Bates's Second Advent Way Marks and High Heaps, a significant pamphlet reviewing the 1844 experience. WV 53 15 Within a few days publishing plans changed. At the conference in Paris on Sabbath and Sunday, November 16 and 17, it was decided to combine Present Truth and the Advent Review. The new periodical would be called The Second Advent Review and Sabbath Herald. WV 53 16 The page size was 9 1" x 13" (24 centimeters x 33 centimeters), as compared to the 7 3" x 10" (20 centimeters x 25 centimeters) for Present Truth and the Advent Review. The masthead carried four names as the Publishing Committee (Joseph Bates, S. W. Rhodes, J. N. Andrews, and James White), and the subscription terms were "gratis, except the reader desires to aid in its publication." WV 53 17 If any are not able to send means, we beseech them not to let this stop them from writing. We greatly desire to hear from such and will cheerfully pay the postage on their letters (The Review and Herald, November, 1850). WV 53 18 Very early in his many years of publishing James White demonstrated a selfless generosity and commitment that was not always realistic. Difficult Days in Paris WV 53 19 James and Ellen White faced difficult times in Paris. She wrote of it: We suffered many privations.... We were willing to live cheaply that the paper might be sustained. My husband was a dyspeptic. We could not eat meat or butter, and were obliged to abstain from all greasy food. Take these from a poor farmer's table and it leaves a very spare diet. Our labors were so great that we needed nourishing food. WV 54 1 We had much care, and often sat up as late as midnight, and sometimes until two or three in the morning, to read proof-sheets. We could have better borne these extra exertions could we have had the sympathy of our brethren in Paris, and had they appreciated our labors and the efforts we were making to advance the cause of truth. Mental labor and privation reduced the strength of my husband very fast (Life Sketches of James White and Ellen G. White (1880), 278). WV 54 2 They did have with them in Paris their horse, Charlie, and the carriage. They had a very special affection for Charlie because he had come to them in a time of great distress. About a year previous when Ellen White had suffered a painful 40-mile (64-kilometer) stagecoach trip to Sutton, Vermont, the believers in Sutton realized the difficulties that attended the Whites in their journeys, and united in making up a purse of $175 with which to provide a horse and carriage. James and Ellen were given the choice of several horses brought for their inspection. The process of selecting one did not take long, for in vision the night before Ellen seemed to be at the crossroads appointed, and as horses were led before them the angel had given counsel. WV 54 3 The first was a high-spirited, light reddish-brown, rather nervous animal, and the angel said, "No." "Not that one" was the verdict on the second, a large gray horse. Then, as a beautiful dapple chestnut, somewhat swaybacked, horse was led before them, the angel said, "That is the one for you." His name was Charlie, and he lightened their journey to Canada and through a period of many years (WCW, "Sketches and Memories of James and Ellen G. White," The Review and Herald, April 25, 1935). WV 54 4 At the Waterbury conference they ran into distressing criticism. A whispering campaign had been started against James White in which many joined, even the venerable Joseph Bates. It was based on the opinion that the Whites had too good a horse, and as James had been very liberal in contributing to the conference, he must be making money. Wrote Ellen White: WV 54 5 This was the reward he received. We were forced to wade through a tide of oppression. It seemed that the deep waters would overflow us, and that we should sink (Life Sketches of James White and Ellen G. White (1880), 280). WV 54 6 One discouraging episode followed another. Severe colds that took hold of him on the journey to and from Waterbury settled in James's lungs. Ellen White reported the result: WV 55 1 He sank beneath his trials. He was so weak he could not get to the printing office without staggering. Our faith was tried to the uttermost. We had willingly endured privation, toil, and suffering, yet but few seemed to appreciate our efforts, when it was even for their good we had suffered. We were too much troubled to sleep or rest (Ibid., 280, 281). WV 55 2 The situation finally came to the point where James declared, "Wife, it is no use to try to struggle on any longer. These things are crushing me, and will soon carry me to the grave. I cannot go any farther. I have written a note for the paper stating that I shall publish no more" (Ibid.). As he stepped out of the door to take the note to the printing office, Ellen fainted. He returned, and she rallied in response to earnest prayer. The next morning at family worship she was taken off in vision. She wrote of what she was shown: WV 55 3 I saw that my husband must not give up the paper, for such a step was just what Satan was trying to drive him to take, and he was working through agents to do this. I was shown that he must continue to publish, and that the Lord would sustain him (Ibid., 281). WV 55 4 So the Second Advent Review and Sabbath Herald continued to come from the press one or two issues a month until number 13 was put out on June 9, 1851. This closed the first volume, and the Whites terminated their stay in Paris. WV 55 5 With the end of volume 1, James thought it would be well to find a more central place from which to send out the paper and other printed materials. They began looking for a place near Saratoga Springs where they would be only a few miles from the printing office. Within a few days the Whites found a house, borrowed furniture from fellow believers, and set up housekeeping. The first number of volume 2 came from the press on August 5, 1851. Ellen's sister Sarah and Stephen Belden (Sarah's husband) arrived soon to help with publishing. And Clarissa Bonfoey came, bringing 2-year-old Edson, who had been in her care. Soon 23-year-old Annie Smith, the very talented sister of Uriah Smith, joined the publishing family. She gave much-needed help in issuing the Advent Review and Sabbath Herald, the newly shortened name of the paper. Writing to the Howlands on November 12, Ellen White stated: WV 55 6 Annie Smith is with us. She is just the help we need; she takes right hold with James and helps him much. We can leave her now to get off the papers and can go out more among the flock (Letter 8, 1851). WV 55 7 So through the fall and winter of 1851-1852 the Whites divided their time between publishing and field work. ------------------------Chapter 4--Expanding By Publishing WV 56 1 In December 1851 James and Ellen White left Saratoga Springs for a midwinter tour, visiting scattered groups of believers and churches in northern and western New York. James's report in the Review at the end of the seven-week tour was optimistic: WV 56 2 We reached home the thirteenth, and found our friends in good health and spirits. Sister [Annie] Smith, who has had the care of the paper in our absence, seems happy with her charge. Our health is improved by traveling. We are all very happy to see the cause of truth rapidly advancing (The Review and Herald, February 17, 1852). WV 56 3 On the back page of the same issue he made an interesting proposition regarding the work of publishing the message: WV 56 4 We think the time has come when a press should be owned by Sabbathkeepers. Now our work is being done on the Sabbath, which is very unpleasant and inconvenient. It also costs much more than it would if we had an office of our own. Will the committee take this matter in hand? (Ibid.). WV 56 5 James called a conference to meet on Friday, March 12, 1852, in the home of Jesse Thompson, nine miles (15 kilometers) from Saratoga Springs where the 14 numbers of volume 2 of the Review and Herald had been published. Among those attending that conference were Joseph Bates, Hiram Edson, S. W. Rhodes, and James and Ellen White. They were joined by the Review staff and nearby believers. The report of the work done that Friday was faith challenging. WV 56 6 The subject of publishing the paper was introduced. Several brethren spoke of the disadvantages of having it published as it has been, and of the propriety of having an office at the control of Sabbathkeepers. And after investigating the matter it was decided by a unanimous vote (1) that a press, type, et cetera, should be purchased immediately, (2) that the paper should be published at Rochester, New York, (3) that Brethren E. A. Pool, Lebbeus Drew, and Hiram Edson compose a committee to receive donations from the friends of the cause to purchase the press, type, et cetera, and to conduct the financial concerns of the paper, (4) that the brethren abroad be requested through the next number of the Review and Herald to choose agents in their churches to receive donations for the purpose of establishing the press, and carrying forward the publishing of the paper, and (5) that those donations that are immediately sent in should be sent to Hiram Edson, Port Byron, New York. WV 57 1 It was thought that $600 would be sufficient to establish the press at Rochester (Ibid., March 23, 1852). Establishing a Publishing Office in Rochester, New York WV 57 2 Steps were taken immediately to carry out the actions of the conference held on March 12. A printing press was purchased in New York City, and the stocks of papers and pamphlets, along with the Whites' meager household equipment and personal belongings, were packed and shipped from Saratoga Springs. As money was scarce, they had to borrow to pay the freight westward across the state. WV 57 3 In Rochester they found, at 124 Mount Hope Avenue, a home thought sufficiently large to accommodate the publishing house family and the printing equipment. The rent of $14.50 a month seemed to be within their ability to pay. As the house stood on about an acre of land, there was space for a garden. Ellen White described their circumstances in a letter written to the Howland family on April 16. WV 57 4 We are just getting settled here in Rochester. We have rented an old house for $175 a year. We have the press in the house. Were it not for this, we should have to pay $50 a year for office room. WV 57 5 You would smile could you look in upon us and see our furniture. We have bought two old bedsteads for 25 cents each. My husband brought me home six old chairs, no two of them alike, for which he paid $1, and soon he presented me with four more old chairs without any seating, for which he paid 62 cents for the lot. The frames were strong, and I have been seating them with drilling. WV 57 6 Butter is so high we do not purchase it, neither can we afford potatoes. Our first meals were taken on a fireboard placed upon two empty flour barrels. We are willing to endure privations if the work of God can be advanced. We believe the Lord's hand was in our coming to this place (Life Sketches of James White and Ellen G. White (1880), 287). The Publishing House Family WV 58 1 At first there were James and Ellen White; little Edson, and his nurse Clarissa Bonfoey; Stephen and Sarah Belden; and Annie Smith. Soon Jennie Fraser was employed as cook. For a short time Thomas and Mary Mead were members of the family and office force. Then came Oswald Stowell, who acted as pressman. WV 58 2 In the autumn, Warren Bacheller, a boy of 13, joined the force and served as roller boy while learning typesetting. In the spring of 1853, Uriah Smith joined the family, and in the autumn, George Amadon, a young man of 17, also became a member of the little company. These three were to grow gray in the service of the Review and Herald. Later on they were joined by Fletcher Byington, a son of John Byington, of northern New York.... WV 58 3 It was necessary to employ a skilled printer to superintend the work and teach the beginners. For this position a very competent man was found in Lumen V. Masten, with whom Elder White had become acquainted in Saratoga Springs (WCW, "Sketches and Memories," The Review and Herald, June 13, 1935). WV 58 4 The Washington hand press, other needed equipment, and the type purchased in New York cost more than $600. Hiram Edson advanced the money on a short-term loan; James White called for donations with which to pay this debt, if possible by mid-June, and work began. The first issue of volume 3 of the Review, bearing the publication date of May 6, was ready in type before the press arrived, so was "struck off" on another press in the town. The masthead lists as a publishing committee Joseph Bates, J. N. Andrews, and Joseph Baker; James White was named editor. The paper would appear semimonthly. The "terms" were stated: "Gratis. It is expected that all the friends of the cause will aid in its publication, as the Lord has prospered them" (Ibid., May 6, 1852). A poem from the pen of Annie Smith titled "The Blessed Hope" filled column one and half of column two of the first page. The articles related to the third angel's message, and Elder White's editorial reviewed the past and dealt with present work. The Tour East WV 58 5 Soon after the Whites had settled in Rochester, a letter from Ellen's mother informed them that her brother Robert was dying of tuberculosis at the family home in Gorham, Maine. James had trained the staff quite well while at Saratoga Springs, and Lumen Masten was on hand to manage the office. So with their faithful horse Charlie to convey them by carriage, he and Ellen planned a trip east that would take two months. The Review of June 24 set his plans before the companies of believers: WV 59 1 We now design making a tour east, and spending several weeks, holding conferences where they are most needed (Ibid., June 24, 1852). WV 59 2 In mid-June, while visiting a nearby company of believers over the weekend, they were pleasantly surprised. James White wrote about this: WV 59 3 Brother Drew being informed of our intended eastern tour, and seeing that our carriage was about falling to pieces, purchased and gave us a suitable carriage for which he paid $85. For this we thank God, also our brother, His steward (Ibid., July 8, 1852). WV 59 4 The couple planned to take 3-year-old Edson with them. As the summer wore on, cholera struck Rochester with heavy mortality. Just as they were to start on their carriage tour east, little Edson was stricken. Their first resort, of course, was to pray for his healing. "I took him in my arms," wrote Ellen White, "and in the name of Jesus rebuked the disease." He felt relief at once. As a sister commenced praying for the Lord to heal him, Edson looked up and said, "They need not pray any more, for the Lord has healed me" (Life Sketches of Ellen G. White, 144). But James did not dare start on their journey until Edson had improved sufficiently to call for food. He did that afternoon, Wednesday, July 21, and they started, for they had nearly 100 miles (160 kilometers) to cover in the next two days to fill their first appointment at Oswego. WV 59 5 James had charted the itinerary, allowing time to drive from one appointment to the next and giving word in advance through the Review. The journey by carriage rested both James and Ellen White. WV 59 6 Charlie was very fond of apples. As they drove where apple orchards lined the roads and big red apples lay in the path of the travelers, James would loosen the checkrein. Charlie would gently slow down from a seven-mile (11-kilometer) pace, select a good apple within easy reach, pick it up, and then throw his head high and dash on at full speed, chewing the apple as he journeyed (WCW, "Sketches and Memories," The Review and Herald, April 25, 1935). WV 59 7 Ellen White described their travel experience: WV 59 8 The Lord greatly blessed us on our journey to Vermont. My husband had much care and labor. At the different conferences he did most of the preaching, sold books, and took pay for the papers. And when one conference was over, we would hasten to the next. WV 59 9 At noon we would feed the horse by the roadside and eat our lunch. Then my husband, with paper and pencil upon the cover of our dinner box, or the top of his hat, would write articles for the Review and Instructor (Life Sketches of James White and Ellen G. White (1880), 292). WV 60 1 The Youth's Instructor was a monthly journal James White had started recently to reach the youth of the emerging church. Each copy contained Sabbath school lessons, the first prepared for children and young people. James later recalled that he thought out the lessons while the "carriage was in motion"; then, while the horse was eating, he wrote them out. WV 60 2 With faithful Charlie pulling their carriage, James and Ellen White drove into their yard in Rochester on the afternoon of Wednesday, October 6, returning from their 1852 trip east. WV 60 3 The Review office staff had not missed an issue in the 11 weeks the editor was absent. This proved to James White that others could carry many of the routine tasks to which he had given attention in the previous three years. Every other Thursday 2,000 copies were "struck off" on the hand press and mailed to 1,600 homes (WCW, "Sketches and Memories," The Review and Herald, June 27, 1935). The Youth's Instructor, started in August, was mailed to nearly 1,000 homes. Now there was need for more space in which to work. The first important action after getting back was to rent office space in downtown Rochester on South Saint Paul Street, on the third floor of an office building, and move the printing work to this new location. Publishing The Visions WV 60 4 In 1849 when James White began to publish Present Truth, the reading audience was limited to those who had been in the first and second angels' messages. It was this same group he addressed in 1850 in the five numbers of the Advent Review. To a large degree it was this same group that he hoped to reach through the Second Advent Review and Sabbath Herald. WV 60 5 The marked change now appearing in the attitudes of the general public presented a challenge in setting forth truths that would win, and not be cut off through prejudice. James White cautiously refrained from publishing the visions in the 13 issues of volume 1 of the combined journal issued at Paris, Maine. Nor did he make direct reference to the special experience of Ellen White. In the issue of April 21, 1851, he did introduce an article he titled "The Gifts of the Gospel Church." WV 60 6 He defended the proposition of the gift of prophecy in the church, but he did not mention Ellen White. By mid-June 1851 the growing number of church members were calling for the visions in published form. This led him to plan for the issuance of Extras of the Review just for the believers. He explained this in the first, and only, issue of an Extra. It carried the date of July 21, 1851, and was published between volume 1 of the Review, which closed with the June 9 issue, and volume 2, which opened August 5. WV 60 7 It took longer to get out the Extra than was first expected. The printing was done at Saratoga Springs. On July 21, the date carried by the yet-unprinted Extra, Ellen White mentioned the pamphlet in a letter to friends in Michigan: WV 61 1 The visions trouble many. They [know] not what to make of them.... If you desire it, I can write it off for you. As it was coming out so soon in the pamphlet, I thought that you would not wish me to write them all off for you. We now think that you can have the book in about four weeks (Letter 4, 1851). WV 61 2 Elder White promised that it would contain 64 pages (four printing forms), and that 2,000 copies would be printed, at a cost of $5 per 100. WV 61 3 As they were publishing the Extra they decided to turn to a pamphlet or book as a means of making the visions available in permanent form. To begin with, they could use the same type already set for the Extra, and a little book would be more serviceable than the periodical. Ellen White's First Book WV 61 4 Even though the pamphlet contained only 64 pages, A Sketch of the Christian Experience and Views of Ellen G. White, with more than 20 chapters, is considered the first Ellen G. White book. Most of the chapters were made up of her messages to the church, first published in broadsides or articles. The entire work was republished in 1882 and is the first section of Early Writings. WV 61 5 During its first five years the Review and Herald had not included even one vision given by God to Ellen White, and very little had been said about God's communicating through the visions to encourage, guard, and counsel His people. WV 61 6 True, in 1851 Ellen White's first little 64-page book, which presented many of the visions of the previous seven years, had been published and circulated. But with the intent of not offending the general public, the Review was silent on the visions, and its editor had done no more than maintain that visions in the last days are scriptural. Now, with the confessions of neglect and the determination to place the gift in its proper place in the church, the whole atmosphere changed. The minutes of the conference and the conference address were published December 4, 1855, in the first issue of the Review printed in Battle Creek. This issue carried Uriah Smith's name on the masthead as resident editor, and James White as one of the corresponding editors. WV 61 7 Immediately a change in policy became evident. In the issue of December 18, in a two-page editorial titled "The Testimony of Jesus," James White defended the appearance of the Spirit of prophecy in the remnant church. Beginning with Revelation 12:17, he carried through the scriptural support for the continuing ministry of the gift of prophecy till earth's last days, and closed with the biblical tests of the true prophet. WV 62 1 The events and experiences at the conference of November 1855 may well be considered as marking a turning point in Seventh-day Adventist history. With the church accepting the responsibility for its publishing work, and the Spirit of Prophecy now given its rightful place, added blessing attended the labors of the ministers, the publishing enterprise prospered, and the work moved forward. Expanding By Tent Evangelism WV 62 2 As the third angel's message accelerated, new talent joined the ranks of evangelists--men like 23-year-old J. N. Loughborough, M. E. Cornell, and J. N. Andrews, who were pioneering the message in Ohio, Wisconsin, and Michigan. WV 62 3 Sometimes overflow audiences created problems. Meetings had often been held in homes or schoolhouses or small meetinghouses. On one such occasion the attendance at Locke, Michigan, over the weekend of May 19 to 21, 1854, was so large that only half the audience could get into the schoolhouse secured for the occasion. The speakers stood near an open window where the larger, outside, portion of the audience could see and hear as they sat in their carriages and on the grass (JNL, in The Review and Herald, January 27, 1885). While they were driving the next day to Sylvan, they discussed the experience at Locke. James White suggested that by another year they might try using a tent to proclaim the message. WV 62 4 Cornell asked, "Why not have a tent at once?" As they discussed it they decided to propose it at coming conferences at Sylvan and Jackson. The response was enthusiastic, and money was raised and pledged. On Tuesday, Cornell hurried off to Rochester to buy a 60-foot (18-meter) round meeting tent (ibid.). WV 62 5 Quite naturally James and Ellen White had a special interest in the tent that he and Loughborough pitched in Battle Creek. Meetings were advertised for Friday, June 2, to Sunday, June 4. Thinking the meetings might run longer, the Whites hoped to get to Battle Creek in time to see the tent and preach in it. James wrote: WV 62 6 We had a great desire to be at the Battle Creek meeting, and to speak to the people in the tent at least once before our return home. And when we arrived in Battle Creek we were happy to learn that the brethren had a cheering meeting, and the tent was on its way to Grand Rapids to our last appointment (Ibid., July 4, 1854). WV 62 7 Loughborough described this first attempt at tent meetings. The tent was located, he reported, on "Van Buren Street, just above the railroad, near the planing mill." He and Cornell worked together in this new, promising evangelistic thrust. Loughborough later reported: WV 63 1 Here, June 10 (Sabbath), the writer opened the tent meetings with a discourse on Daniel 2. This meeting continued only two days, and then we took our tent to Grand Rapids (The Review and Herald, February 24, 1885). WV 63 2 The Ibid., July 4, 1854, announced that 1,000 people attended the Sunday evening meeting, and a good interest was awakened. WV 63 3 Of the meeting in the tent at Grand Rapids, a week later, James White wrote: WV 63 4 On Sixth-day the brethren pitched it on a vacant lot in the city. We were much pleased with its appearance from without, and when we entered it to engage in the solemn worship of God, we felt that the Lord was indeed with us. We are perfectly satisfied that the brethren have moved none too fast in obtaining the tent for this season. On First-day probably about five hundred came out to hear, and if the brethren could have remained another week, the congregation doubtless would have increased to thousands. The people listened with great interest, and when publications were offered, crowded forward to obtain them. The way seems to be fully open to spread the truth (Ibid., July 4, 1854). WV 63 5 After the meetings at Grand Rapids were over, Ellen White was given a vision at the house of Brother Fitch. Loughborough described it as being "full of instruction, reproof, and counsel, for the church present, and also encouragement of success to the tent enterprise." He added: WV 63 6 The use of tents for meetings was a new business to us, and we had some things to learn by experience that may look a little strange to those now engaged in tent labor. WV 63 7 First, we did not then so fully realize that when an interest was first awakened in a place it was best to follow up that interest with a thorough effort, or with a full series of discourses, bringing as many as possible of the interested ones to a decision. WV 63 8 Secondly, we did not suppose people would be interested to come out evenings through the week, and so the most of our meetings were held only over Sabbath and first day of each week. WV 63 9 Thirdly, we looked upon tent meetings as a means for the general arousing of the public mind; and, with this idea, we tried to visit as many different places as possible in one season (Ibid., February 24, 1885). WV 63 10 The use of a tent was a new approach in evangelism for Sabbathkeepers. Different plans were followed in the 14 tent meetings held in Michigan in the summer of 1854. The majority were two-day meetings in which Loughborough and Cornell gave a "condensed view of the prophecies, sanctuary, messages, and Sabbath, earnestly urging the people to obey." This moved some to act. WV 64 1 Several meetings were held a little longer than two or three days, and one meeting was held over three consecutive weekends. Wrote Loughborough: WV 64 2 It was not, however, until the Lord gave us instruction through the Spirit of Prophecy that we fully understood the best mode of prosecuting "the work of the ministry" in connection with tent labor (Ibid.). WV 64 3 He was pleased to report that "in almost every place where our tent was erected there were some to obey the truth, but we saw the best results where we tarried the longest." WV 64 4 A most promising line of evangelism was now opening up. Before the summer ended, the Review was carrying reports of a second 60-foot (18-meter) tent in New England, and the enlargement of the Michigan tent to 90 feet (27 meters). The Review pages were also carrying appointments for meetings in the two evangelistic tents and thrilling reports of the success of these meetings. WV 64 5 At the close of the season James White summed up the success of what had been an experiment. He explained: WV 64 6 Much can be done with tents, and but little can be accomplished in the summer season in any other way. For example: One year since at our conference in Springfield, Massachusetts, a good hall was obtained, and the people were notified by handbills, and through the daily paper, yet on First-day but few were present excepting believers. But on the sixth inst. 1,200 persons were assembled to hear the Word at the tent meeting held in that city (Ibid., October 24, 1854). WV 64 7 The big tent challenged the curiosity of the people and brought out the crowds. The Move To Battle Creek WV 64 8 At age 34 James White was putting all his life, health, and strength into the publishing of the Review. By early February 1855 he found himself in a desperate situation in regard to the Review office. Not only was he the proprietor, financial agent, and editor, he also was burdened with financial troubles. He was working 14 to 18 hours a day. He and Ellen needed to be free of the care of a large publishing house family who had been working for little more than their room and board in the White home. WV 64 9 He realized the need for a change. "Without capital, and without health," he said, "we cannot much longer bear the burden" (Ibid., February 20, 1855). WV 64 10 Opportunity came in May for a hastily planned trip to Michigan where the brethren in Battle Creek were generally awake to the needs of the cause and eager to establish the Review office in that place. WV 65 1 The "conference" met in a private house, for as yet the Sabbathkeeping Adventists had no house of worship in Battle Creek. Here he had opportunity to discuss the future of the Review and the Review office. A Transition Evidencing The Maturity Of The Church WV 65 2 There were a number of men of good judgment in both Vermont and Michigan capable of assuming most of the responsibilities of which James White felt he must divest himself. WV 65 3 At this time Ellen was "shown" that "no longer should those connected with the office bear burdens they have borne.... They must be free in mind, and then their health will improve" (Manuscript 3, 1855). WV 65 4 They spent most of May in Michigan attending and assisting in the tent meetings. Returning home, James reported: "My health gradually improves, and my spirit is getting perfectly free while freed from the cares of the office" (Ibid., May 29, 1855). WV 65 5 In mid-June they took off by carriage on an 11-week trip through New England. As James interviewed leading workers in Vermont he found them eager to move the Review office to Vermont and have the responsibility and burden of conducting it, unless the friends of the cause in some more central position would assume this responsibility. The Review Office To Go To Battle Creek, Michigan WV 65 6 Having consulted with the brethren in Michigan and Vermont, the two states from which there had been the strongest moral and financial support, on his return to Rochester on August 30, 1855, James White was prepared to make the announcement of what seemed to be the consensus of opinion. He did so in early September under the title of "The Office": WV 65 7 1. We are happy to say that the brethren in Michigan cheerfully take upon themselves the responsibilities of the Review office. They will probably move it to that state this fall. Brethren in Vermont are willing and ready to do the same, but regard Michigan to be more the center of the future field of labor, and are willing that the press should be established in that state. WV 65 8 2. The Review will probably be issued weekly after the press shall be established at Battle Creek, Michigan. It will be our duty and privilege to be freed from the office at present, at least. God has raised up others who are better able to conduct the Review, and bear these burdens, than we are (Ibid., September 4, 1855). WV 65 9 The decision having been made that the press would go to Battle Creek, the men there went into action. The Review of October 2 placed before the church the plans and decisions the Michigan brethren were making: WV 66 1 3. The Advent Review office would remain the property of the church. WV 66 2 4. It would be moved to Battle Creek, Michigan. WV 66 3 5. A financial committee of three would be chosen, whose duty it was to move the office, and publish the Advent Review. WV 66 4 6. The church-at-large would be called upon to send their freewill offerings to defray the expenses of moving. WV 66 5 7. There was a call for a plan on which the editorial department of the Advent Review would be conducted (Ibid., October 2, 1855). WV 66 6 The response from the field was uniform and favorable. The month of November was given over to erecting the little publishing house on the southeast corner of Washington and Main streets in the western edge of Battle Creek, and to moving both the press and the families connected with the Advent Review office. The White family moved into a little cottage that they rented for $1.50 a week. The general conference, which had been called for Friday, November 16, met in the newly constructed house of worship, a building 18' x 24' (six meters x seven meters), provided for the Battle Creek congregation of 24 (Ibid., August 22, 1935). It was one of three church buildings erected in 1855. WV 66 7 Actions of the conference included the appointment of Henry Lyon, David Hewitt, and William M. Smith, all of Battle Creek, to be a committee to investigate the financial condition of the Review office, and the appointment of Uriah Smith as the resident (or managing) editor, and five corresponding editors. These were J. N. Andrews, of Iowa; James White and J. H. Waggoner, of Michigan; R. F. Cottrell, of New York; and Stephen Pierce, of Vermont. The minutes also recorded: WV 66 8 8. That a vote of thanks be tendered to Brother White for his valuable services as an editor, in spreading the light of present truth (Ibid., December 5, 1855). A Power Press For The Review Office WV 66 9 For five years the Review and Herald had been printed on a press owned and operated by Sabbathkeeping Adventists. The printing of each sheet was virtually a "custom job"--the type was inked, a sheet of paper laid on it, and the lever pulled, making the impression. The same was true of all other publications put out between 1852 and 1857. Wrote James White: WV 66 10 With our hand press, it takes three days of each week to print the Review and Herald. Should the circulation of the Review and Herald be doubled (which we may hope it soon will be), there would be no room for the Instructor; and a large amount of work ... would be shut out (Ibid., March 19, 1857). WV 67 1 A special conference to consider this urgent need was called for Friday, April 10, 1857, in Battle Creek. Joseph Bates was chosen to preside. First attention was given to the matter of a power press. WV 67 2 Two resolutions were passed: (1) "That such a press be obtained for the Review office," and (2) "That all business pertaining to the purchasing [of] the press, et cetera, be confided to the hands of the publishing committee" (Ibid., April 16, 1857). WV 67 3 It was thought that such a press could be secured for less than $2,500. James White made the purchase in Boston on their next trip to the East. ------------------------Chapter 5--Financial Support For The Cause Of God WV 68 1 The movement was growing. As it spread to the West, families of means accepted the message. For some it was difficult to grasp their responsibility to give financial support to the cause they loved. During the years 1857 and 1858 the situation became desperate. There was no church organization; there was no church treasury. Those who felt called to enter the ministry faced great sacrifices, for they were dependent upon gifts placed in their hands as they moved from place to place. Dedication and sacrifice were called for. WV 68 2 John Loughborough reported concerning financial support for four months of service while holding tent meetings in Illinois, that he had received his board, lodging, and traveling expenses and about $15 in money. This did not leave him much to take home to his wife, Mary. WV 68 3 "For the whole winter of 1857-1858," he said, "I received three ten-pound [4-kilogram] cakes of maple sugar, ten bushels [40 pecks] of wheat, five bushels [20 pecks] of apples, five bushels [20 pecks] of potatoes, one ham, one half of a small hog, one peck [nine liters] of beans, and four dollars in cash. This with the small profit from our boarders brought me through the winter in better condition than other of our ministers" (Pacific Union Recorder, October 6, 1910). WV 68 4 James and Ellen White, too, were struggling. While some of the ministers had to drop out from time to time and work with their hands to support their families, James White found as he traveled among the believers that there were those in need of Bibles and other books. He bought supplies and carried some with him, or sent them from Battle Creek. These he sold at a profit. WV 68 5 Things had reached a state where a permanent plan had to be found to provide financial resources for the growing church. In these circumstances Ellen White said to her husband, "The Lord has shown me that if you will call the ministers together, and have J. N. Andrews come down from Waukon, and hold a Bible class, you will find that in the Scriptures there is a complete plan to sustaining ... the work of the ministry" (Ibid.). WV 68 6 James White did call for Andrews to come to Battle Creek for such a study, which was reported by J. N. Loughborough. Several workers, including J. N. Andrews, met for two days in Battle Creek to study a Bible-based system of finance for the emerging church. The plan that was developed was presented to the Battle Creek church in a business meeting the following Sunday night, January 16, 1859. The aim was to induce all to sustain the cause of present truth and at the same time relieve some who had given beyond their real ability. WV 69 1 "Brethren Andrews, Frisbie, and White were chosen to prepare an address on Systematic Benevolence, founded on the declarations of Scripture (The Review and Herald, February 3, 1859). Two weeks later, January 29, after the hours of the Sabbath were passed, the church came together to hear the reading of the address. The report was adopted by a unanimous vote. WV 69 2 This plan, developed by leading men in the church, became known from the outset as "Systematic Benevolence." Almost from the first the close relation of Systematic Benevolence to the tithe was observed. In early 1861 James White, in a little-known and short-lived printed sheet, referred to the Systematic Benevolence as the tithe. WV 69 3 We propose that the friends give a tithe, or a tenth of their income, estimating their income at 10 percent of what they possess (The Good Samaritan, January, 1861). WV 69 4 Next come the personal donations. Let the young men who have no taxable property come up nobly here, also the young women (The Review and Herald, April 9, 1861). WV 69 5 Systematic Benevolence was early endorsed by Ellen White, and she linked it with the tithe. At the outset there was no separation of tithes and offerings. The demand for funds was mainly for the support of the ministers and the evangelistic outreach. WV 69 6 As the work of the church broadened, developments called for a separation of funds into two groups, "tithes" and "offerings." Also, the precise use of the tithe, sacred to the support of the ministry of the church, was repeatedly brought to the attention of the leaders and members. The Battle Creek Conference WV 69 7 Because James White was eager to have the largest possible representation present for the consideration of plans for the financial support of the growing church, he placed several notices in the Review to believers "east, west, north, and south" to attend a conference at Battle Creek, Friday, June 3, to Monday, June 6, 1859. He was especially eager for a good attendance, for it was his plan to promote Systematic Benevolence. WV 69 8 The people were told to make provision for their own entertainment. "It will be impossible," he wrote, "to supply all with beds, or all their horses with stable room. Our sleeping rooms will be given up to females to be made as comfortable as possible, in camp meeting style. The brethren will have the next-best chance in our barns, in the tent, or on unoccupied floors in our houses. Blankets and buffalo robes will be in good demand" (Ibid., April 21, 1859). WV 70 1 James White called for a business session to convene immediately after the Sabbath. Joseph Bates chaired the meeting. The address from the Battle Creek church, prepared in January setting forth the broad plans for Systematic Benevolence, was read and freely discussed. Waggoner declared he had seen the plan in operation, and "it worked well." Andrews said he heartily approved the plan. Steward compared it to taxes that people pay, even when they are increased. Cornell declared that "nothing could be brought against the position taken." Byington remarked that God is a God of order, and he thought it was a good plan. Rhodes had only one objection: "The ... amount called for by the system was too small." WV 70 2 The record of the meeting stated: "Moved by Brother Loughborough that the address be adopted by the conference. Unanimously carried" (Ibid., June 9, 1859). This marked another step toward organization by the emerging church. WV 70 3 Ellen White was ill and discouraged and too feeble to attend this meeting. She did go to the tent meeting the following Sunday, but was too miserable to enjoy it. She soon wrote of the experience in introducing the pamphlet Testimony No. 5. Here she mentioned that her disease of the heart had a tendency "to depress" her spirits and "destroy" her "faith and courage." Often as she retired at night she felt that her life might be cut short at any moment. She reported that it was at this point that she fainted at midnight on this occasion, presumably Sunday, June 4. WV 70 4 Brethren Andrews and Loughborough were sent for, and offered earnest petitions to God in her behalf. She was taken off in vision. The heavy weight and depression were lifted from her heart and she was shown a number of things to present to the church (Testimonies for the Church, 1:185). WV 70 5 First, she was instructed in regard to her personal experience. She saw "that Satan had tried to drive me into discouragement and despair, and to make me desire death rather than life" (Ibid.). WV 70 6 She also saw that the Laodicean message applied at the present time, and "the message would not accomplish its work in a few short months. It is designed to arouse the people of God, to ... be fitted for the loud cry of the third angel" (Ibid., 1:186). WV 70 7 Then the vision turned to the topic the conference had been considering that very evening. Of this she wrote: WV 70 8 The plan of systematic benevolence is pleasing to God. I was pointed back to the days of the apostles, and saw that God laid the plan by the descent of His Holy Spirit, and that by the gift of prophecy He counseled His people in regard to a system of benevolence. All were to share in this work (Ibid., 1:190). WV 71 1 The records indicate that this vision marked a turning of the tide in Ellen White's health. The Autumn Trip East WV 71 2 On Wednesday, August 17, 1859, the Whites left by train for a three-month tour through the Eastern states. Her diary carries day-by-day accounts of conferences and meetings held, of old friends met, of comforting the bereaved, of preaching to large audiences, and, where presented, of the adoption of Systematic Benevolence. They were back home Monday, November 21. WV 71 3 James White summarized the trip east this way: WV 71 4 The first ten weeks of our journey, till Brother Loughborough joined us, we traveled two thousand miles (3,200 kilometers), preached fifty times, and transacted business, from the sale of a penny tract up to a much larger sum, to the amount of $1,000. We returned with better health and courage to labor in the cause of truth than we had had for the past ten years (The Review and Herald, December 6, 1859). Guiding Toward Organization the Vital Need for Church Organization WV 71 5 As the number of believers increased, it became clear that there was a pressing need for some guidance and controls. Except for the messages that came from God through the visions given to Ellen White, there was no authoritative voice, no voice of an organization, to endorse doctrinal holdings or to certify to the integrity and the qualifications of those who chose to represent themselves as ministers to the Sabbathkeeping remnant. Some who felt called gave no real evidence of such a call. Some organization was needed. WV 71 6 One matter that required agreement was the time to begin the Sabbath. Joseph Bates was considered the father of the Sabbath truth. As captain of his own vessels, he had sailed far and wide and was acquainted with the matter of time-keeping in various parts of the world. It was his conclusion that time as kept at the equator, with sunset uniformly at 6:00 p.m., was the proper guide to Sabbathkeeping, regardless of season of the year or location. The Scriptures called for evening to mark the beginning of the new day, and the words "from even unto even, shall ye celebrate your Sabbath" (Leviticus 23:32) were cited in support of this view. The April 21, 1851, issue of the Review carried a three-column article by Joseph Bates in support of the 6:00 time. WV 72 1 In the state of Maine in 1847-1848 some took the position that the Sabbath commenced at sunrise, quoting as support, Matthew 28:1: "In the end of the sabbath, as it began to dawn toward the first day of the week" (see The Review and Herald, February 25, 1868). A vision given to Ellen White checked this error in principle, for the angel repeated the words of the scripture "From even unto even, shall ye celebrate your Sabbath." WV 72 2 There were a few who observed the Sabbath from sundown to sundown (JW to "My Dear Brother," July 2, 1848; see also Ibid., February 25, 1868), but the majority stood with Bates, as did James and Ellen White. In June 1854 James White requested D. P. Hall in Wisconsin to study the matter and come up with an answer (Ibid., December 4, 1855). WV 72 3 When this request failed to yield fruit, he asked John Andrews to take his Bible and bring evidence to settle the question. Andrews prepared a paper on the matter. As he passed through Battle Creek with his parents in November on his way to Iowa, he left this in the hands of James White. The reading of this paper became the Sabbath morning Bible study at the conference in Battle Creek. From nine texts in the Old Testament and two from the New, Andrews demonstrated that "even" and "evening" of the Sabbath were identical with sunset (Ibid.). WV 72 4 As the paper was read that Sabbath morning, it could be seen that while the 6:00 time advocated by Bates was in principle not incorrect--for it called for beginning the Sabbath in the evening--in detail there was an error. Now with the position of sunset time so amply supported by Scripture evidence, all the congregations, which included the church's leaders, readily accepted the light and were prepared to shift their practice. All, that is, but two--Joseph Bates and Ellen White. WV 72 5 Bates's position had been generally accepted and defended. He was the venerable apostle of the Sabbath truth. He was unready to accept what had been presented by the youthful John Andrews, and he would stand in defense of his position. The vision given to Ellen White in 1848, correcting the sunrise time and confirming "evening time," had nothing to say about the 6:00 time being in error. WV 72 6 Ellen White reasoned that the 6:00 time had been a matter of practice for nearly a decade. The Sabbath so kept had been a great blessing to her, and the angel had said nothing about its being in error. Must a change be made now? Thus matters stood through the rest of the Sabbath and through Sunday as the members met in conference, but this was a rather touchy point of division that was bound to widen as time went on. Then the God of heaven stepped in. WV 72 7 Of what took place Ellen White wrote: WV 73 1 November 20, 1855, while in prayer, the Spirit of the Lord came suddenly and powerfully upon me, and I was taken off in vision (Testimonies for the Church, 1:113). WV 73 2 Her attention was called to many points, among them the time to commence the Sabbath. She discussed the matter with the angel. This conversation was very enlightening: WV 73 3 I saw that it is even so: "From even unto even, shall ye celebrate your sabbath." Said the angel: "Take the Word of God, read it, understand, and ye cannot err. Read carefully, and ye shall find what even is and when it is." WV 73 4 I asked the angel if the frown of God had been upon His people for commencing the Sabbath as they had. I was directed back to the first rise of the Sabbath, and followed the people of God up to this time, but did not see that the Lord was displeased, or frowned upon them. WV 73 5 I inquired why it had been thus, that at this late day we must change the time of commencing the Sabbath. Said the angel: "Ye shall understand, but not yet, not yet." Said the angel: "If light come, and that light is set aside or rejected, then comes condemnation and the frown of God; but before the light comes, there is no sin, for there is no light for them to reject." WV 73 6 I saw that it was in the minds of some that the Lord had shown that the Sabbath commenced at six o'clock, when I had only seen that it commenced at "even," and it was inferred that even was at six. WV 73 7 I saw that the servants of God must draw together, press together (Ibid., 1:116). WV 73 8 And they did. The vision set Ellen White and Joseph Bates straight, and they accepted the vision wholeheartedly. The matter of the time to begin the Sabbath was settled--settled on the basis of Bible study, confirmed by vision. Initial Steps Toward Church Organization WV 73 9 Late in 1853 Ellen White prepared a comprehensive article on organization based largely on a vision given in September 1852. In it she pointed out: WV 73 10 The Lord has shown me that gospel order has been too much neglected and feared. That formality should be shunned; but in so doing, order should not be neglected. There is order in heaven. There was order in the church when Christ was upon the earth; and after His departure, order was strictly observed among His apostles. And now in these last days, while God is bringing His children into the unity of faith, there is more real need of order than ever before (Supplement to Christian Experience and Views, p. 15 [see also Early Writings, 97]). WV 74 1 In view of the great importance of this testimony in relation to the emerging church, let us consider some of the high points: WV 74 2 1. Men are hurried into the field who lack wisdom and judgment (Ibid., 97). WV 74 3 2. Men whose lives are not holy and who are unqualified to teach the present truth enter the field without being acknowledged by the church or the brethren generally, and confusion and disunion are the result (Ibid.). WV 74 4 3. Some have a theory of the truth, and can present the argument, but lack spirituality, judgment, and experience; they fail in many things which it is very necessary for them to understand before they can teach the truth (Ibid., 98). WV 74 5 4. Others have not the argument, but ... are pressed into the field to engage in a work for which God has not qualified them (Ibid.). WV 74 6 5. The church should feel their responsibility and should look carefully and attentively at the lives, qualifications, and general course of those who profess to be teachers (Ibid., 100). WV 74 7 6. It is the duty of the church to act and let it be known that these persons [those who are not called of God, but profess to be teachers] are not acknowledged as teachers by the church (Ibid.). WV 74 8 7. I saw that this door at which the enemy comes in to perplex and trouble the flock can be shut. I inquired of the angel how it could be closed. He said, "The church must flee to God's Word and become established upon gospel order, which has been overlooked and neglected" (Ibid.). James White Joins In Calling For Gospel Order WV 74 9 Through December James White joined Ellen White's voice through four Review editorials. Under the same title, "Gospel Order," he came to grips with the matter in a practical way. In the first editorial he pointed out the confusion that exists when gospel order is overlooked. The result is "perfect Babylon." Was having a creed the answer? "What is the real condition of the churches with all their creeds to aid them?" WV 74 10 He then presented his basic position: WV 74 11 We go for order and strict discipline in the church of Christ. And while we reject all human creeds, or platforms, which have failed to effect the order set forth in the gospel, we take the Bible, the perfect rule of faith and practice, given by inspiration of God. This shall be our platform on which to stand, our creed and discipline (The Review and Herald, December 13, 1853). WV 74 12 In the second editorial James White made it clear that he saw a large task ahead in arriving at and preserving "gospel order in the church," but he declared that it "must be and will be accomplished." WV 75 1 In the third editorial he dealt with the "calling, qualifications, and the duties of a gospel minister." He asserted that "the united action of the church relative to those who take the watchcare of the flock would have a powerful influence to unite the church in love" (Ibid., December 20, 1853). WV 75 2 The fourth editorial brought out the responsibilities of the individual church members in giving support in both prayers and finances. WV 75 3 The series closed with the words of the apostle Paul in Romans 12:1-18, setting forth God's ideal for His people. Ellen and James White had sown the seed--it would take time to mature. What was written tended to restrain a tendency to disunion in the ranks of the believers. Another factor, something not enjoyed by the other churches, was the guiding and restraining influence of the visions, which the believers accepted as having authority. The interplay of Bible instruction and the Spirit of Prophecy messages come into full view as church organization was consummated a few years later. WV 75 4 While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97-104), and while James White had kept his need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms was well received, but when it came to translating this into something constructive there was resistance and opposition. James White's brief articles in February aroused not a few from complacency, and now a great deal was being said. WV 75 5 J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive: WV 75 6 Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is it not wrong for individuals to hold any property legally? (The Review and Herald, March 8, 1860). Need For Organization For Publishing Interests WV 75 7 James White had closed his statement in the Review, laying before the church the matter of the need for organization of the publishing interests with the words "If any object to our suggestions, will they please write out a plan on which we as a people can act?" (Ibid., February 23, 1860). The first minister in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative: WV 76 1 Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to "make us a name," since that lies at the foundation of Babylon. I do not think God would approve of it (Ibid., March 22, 1860). WV 76 2 Cottrell was experienced and influential; his message, published in James White's absence, set the pace for a long-drawn-out battle. The matter seesawed back and forth through the next six months, with some reference to it in most issues of the Review. Then came the call for a general conference at Battle Creek opening Friday, September 28, to consider safeguarding the work through some type of organization. Because of the importance of the conference, its business proceedings were reported in great detail in the issues of the Review and Herald for October 9, 16, and 23. The business meetings began September 29 immediately after the Sabbath, with Joseph Bates serving as chairman. Having in mind the debate that had been running in the Review, those attending the conference moved immediately into a lengthy discussion. It was clear that most looked negatively on any steps toward organization. Meetings continued through the evening after the Sabbath and Sunday morning and afternoon, ending finally with the adoption of the following: WV 76 3 We recommend to the conference the organization of a publishing association that may legally hold the Review office (Ibid., October 16, 1860). WV 76 4 With relief James White stood and said, "This is just what I have been pleading for, for the last six months" (Ibid., October 23, 1860). On Monday at sunrise the conference met to adopt a constitution built upon this action. First, White made some remarks, "expressing his gratitude for the candor and good feeling and unity and regard for the principles of right, manifested by those present" (Ibid.). The first of the 10 articles adopted that Monday morning read: WV 76 5 This Association shall be denominated The Advent Review Publishing Association, the object of which shall be the publication of periodicals, books, and tracts, calculated to convey instruction on Bible truth, especially the fulfillment of prophecy, the commandments of God, and the faith of Jesus (Ibid.). Adopting A Denominational Name WV 76 6 The conference, having reached a consensus on the need for organizing the publishing association, now faced a further step. In order to own property legally a name needed to be chosen for the groups of Sabbathkeeping Adventists scattered widely in New England and the Midwest. WV 77 1 Cautiously the conference moved into this highly sensitive area. Brother Poole feared that to adopt a general name would hurt them as a people. J. B. Frisbie was opposed to a sectarian name but saw the need for some uniformity of the terms by which the body of Sabbathkeepers would be known. Moses Hull thought that the churches in various places might be known as "the church worshiping on the seventh day in such and such places." James White stated that he did not see how they could get along without some name, and they could not hold property without a name. The law was specific on that point. He could not see that this would be going into Babylon. M. E. Cornell was articulate in expressing his feelings: WV 77 2 The commandments of God and the faith of Jesus is a distinguishing feature between us and the other denominations.... There is confusion in the names already chosen; and if something is not done here, churches will go on choosing different names still. A general name will bring us into unity and not confusion (Ibid.). WV 77 3 The discussion continued in earnest terms through the morning hours till 11:00, when a recess seemed in order. The minutes of the discussions after lunch read: WV 77 4 The question again [was] brought before the meeting, "Shall we adopt some name?" Some who had previously been averse to such a step here signified their change of opinion, and their readiness to cooperate with their brethren in this course (Ibid.). WV 77 5 Brother Sperry was willing to lay his prejudice on the altar, believing that God would give wisdom. Stephen Belden, employed in the Review office, expressed his feeling that going without a name would be like publishing books without titles, or sending out a paper without a heading. WV 77 6 James White then took the floor and apologized for some of the brethren who seemed to be afraid of a name. The Review reported: WV 77 7 He [James] had been in the same position once. In times past when we were comparatively few, he did not see the necessity of any such steps. But now large bodies of intelligent brethren are being raised up, and without some regulation of this kind will be thrown into confusion. He then gave a review of the past, mentioning the opposition which had been manifested by some all the way along, first against publishing a paper, then against issuing pamphlets, then against having an office, WV 77 8 then against the sale of publications, then against church order, then against having a power press. It had been hard to bring the minds of some of the brethren to the necessity of these things; but they had all been essential to the prosperity of the cause (Ibid.). WV 78 1 The motion to adopt a name was finally put before the delegates, and it carried. The record states, "None dissented, though a few declined to vote." Turning again to the minutes of this 1860 conference, we find the story of the outcome, which gave birth to the name by which the Sabbathkeeping Adventists would be known. Seventh-Day Adventists The Name Chosen WV 78 2 Having voted to adopt a name, the discussion now turned on what that name should be. The name Church of God, was proposed and zealously advocated by some. It was objected that the name was already in use by some denominations, and on this account, was indefinite, besides having to the world an appearance of presumption. Brother White remarked that the name taken should be one which would be the least objectionable to the world at large. WV 78 3 The name Seventh-day Adventists was proposed as a simple name and one expressive of our faith and position. After some further remarks, Brother Hewitt offered the following resolution: WV 78 4 Resolved, That we take the name of Seventh-day Adventists (Ibid.). WV 78 5 This resolution was discussed freely, and the wording was adjusted to "That we call ourselves Seventh-day Adventists." It was finally acted upon (Ibid.). WV 78 6 Even so, T. J. Butler, of Ohio, dissented, and Elders Lawrence, Sperry, Andrews, and Ingraham refrained from voting. Now the Sabbathkeeping Adventists had a name, a name that Ellen White was shown carried Heaven's approval. It had been a momentous conference, clearly influenced by the Spirit of God. WV 78 7 The next step to be taken was the organization of the publishing work. On May 3, 1861, the Seventh-day Adventist Publishing Association was incorporated in harmony with laws newly formulated by the Michigan legislature, and on May 23, in Battle Creek, bylaws governing the operation of the corporation was adopted. Officers for the association were chosen as follows: President, James White Vice President, G. W. Amadon Secretary, E. S. Walker Treasurer, Uriah Smith WV 78 8 Auditor, J. N. Loughborough WV 79 1 James White was elected editor of the Review and Herald, and G. W. Amadon, editor of the Youth's Instructor (Ibid., May 28, 1861). Winning The Struggle For Church Organization WV 79 2 With others sharing the responsibilities of the publishing work in Battle Creek, James and Ellen were more free to travel into the field and visit the churches. WV 79 3 But while there was unanimity at the conference in Battle Creek, this was not true in the field generally. WV 79 4 With repairs being made on their home, with the laying of plans for the new publishing house, with planning for a trip east to secure moral support for organization and for funds badly needed by the publishing association, James White, as reported by Ellen to Mary Loughborough, was "too busy to know whether he is sick or well" (Letter 6, 1861). He was yet to discover the extent of the negative feelings in the field, particularly in New York State and Ohio. Meeting Opposition WV 79 5 James and Ellen White started on their eastern tour Tuesday, July 23, 1861. They spent Tuesday night with friends in Jackson, Michigan, and the next morning were on their way to Eagle Harbor, New York, where Moses Hull was leading out in tent meetings. A phrase in Hull's report of the meetings gives a hint of the erosion, in certain areas, of confidence in church leaders. He wrote: "Sister White's testimonies were very pointed, and seemed to remove prejudice which existed against her and her visions" (The Review and Herald, September 3, 1861). As resistance to organization deepened, and criticism of James White for his attempts to lead the church into organization proliferated, Ellen White and the visions came under attack, first covertly and then openly. Church order and spiritual gifts were closely linked together, as was seen as the eastern tour progressed. Vision At Roosevelt, New York WV 79 6 From Eagle Harbor the Whites made their way to Rochester and then to Roosevelt, New York. A conference was to be held in the house of worship there over the weekend of August 3 and 4. This was a difficult meeting. White reported that on Sabbath afternoon light began to break through, especially in a season of special prayer "for the afflicted and desponding among us, and for the return of the Holy Spirit to us as a people." He reported: WV 79 7 We had been assembled seven hours without taking food, and the interest of the occasion was such that no one appeared to be faint or weary. WV 80 1 God heard the united prayers of His afflicted people, and His Spirit came down upon them. Mrs. White shared largely in this blessed refreshing, and was soon in vision, in which she had messages of comfort for the desponding and afflicted, and of correction for the wayward and erring (Ibid., August 20, 1861). WV 80 2 In the vision she was shown, among other things, "in regard to church order, and the struggle of our nation, and its effect upon the cause" (Ibid., August 27, 1861). As they moved through the state and saw what was happening, James White was "stung with the thought that the balance of influence is either against, or silent upon, the subject of organization" (Ibid., September 3, 1861). He wrote: WV 80 3 We seem to be wading through the influence of a stupid uncertainty upon the subject of organization. This is as might be expected from the circumstances connected with the introduction of the subject among us. Soon after we merely hinted at it about eighteen months since, an article appeared in the Review from one of the corresponding editors well calculated to arouse the fears of many that Brother White was in favor of something dreadful.... WV 80 4 The brethren in Pennsylvania voted down organization, and the cause in Ohio has been dreadfully shaken. It has suffered everywhere. If such ministers of experience as Brethren Ingraham, Andrews, and Wheeler could have spoken on the subject decidedly and in season, much might have been saved that has probably gone to ruin. There is everywhere someone to hold back. They have no valid reasons for so doing; still they hold back (Ibid., August 27, 1861). WV 80 5 White then referred to the conference in Roosevelt. After a two-hour discussion on organization at which objections were removed, he called for a standing vote favoring organization. Pioneer worker Frederick Wheeler kept his seat. James White was devastated. He wrote, "A dreadful feeling of discouragement came over us that we have not been able to shake off," and he asked, "What can we expect of the people when the ministers stand thus?" WV 80 6 As James White bemoaned the situation, he observed that "instead of our being a united people, growing stronger, we are in many places but little better than broken fragments, still scattering and growing weaker" (Ibid.). WV 80 7 This situation had been most obvious to James and Ellen and other leaders as they traveled widely and visited individual churches. They saw how important it was for individual churches to agree on such matters as qualifications of leaders, accepting new members, and teaching the beliefs. WV 80 8 Since the first steps had been taken in Battle Creek, in providing for the publishing work and having decided on a name, the members in Battle Creek were first to take the next step. The Battle Creek Church Sets The Pace In Organizing WV 81 1 Though in August and September several companies of believers entered into some form of organization, it was left to the Battle Creek church to lead out again in well-defined steps in this direction. The annual meeting of the Seventh-day Adventist Publishing Association was called for Friday, October WV 81 2 4. This would bring together quite a group of Michigan ministers and laymen. WV 81 3 J. N. Loughborough, E. S. Walker, and George Amadon saw this as an opportunity to further the interests of church order, carrying it to a third step, the organizing of local churches. In connection with the constituency meeting, they suggested meetings over the weekend at which attention could be given to "a more perfect organization of the church" (Ibid., September 24, 1861). WV 81 4 So after the Sabbath, October 5, a meeting was held, with Joseph Bates serving as chairman and Uriah Smith as secretary. WV 81 5 The first business presented was the organization of churches. WV 81 6 Loughborough moved "that we consider the proper manner of organizing churches." WV 81 7 James White seconded it, and it was carried. WV 81 8 White then presented the following resolution: WV 81 9 Resolved, That this conference recommend the following church covenant: We, the undersigned, hereby associate ourselves together as a church, taking the name Seventh-day Adventists, covenanting to keep the commandments of God, and the faith of Jesus Christ (Ibid., October 8, 1861). WV 81 10 It was seconded by Moses Hull, and adopted. But the vote was not full, and White stated that he hoped that a matter of such importance would not be passed without some discussion. On this suggestion, Loughborough, by a motion, opened the way for a reconsideration of the matter. This led to the question whether White's proposal was not a creed--and a creed they would not tolerate. Hull felt that it was not a creed or articles of faith, but merely a pledge to do one thing: "Keep the commandments of God and the faith of Jesus." James White then led into a discussion of the involvements in the light of the fears sustained by some. WV 81 11 James said, in part: "I would like to hear remarks on this point. It will certainly be doing like those around us; and certain individuals will say that we are following Babylon; and this may be an objection in their minds" (Ibid.). WV 81 12 Loughborough suggested that if this were true, they would be patterning after the other churches by building meetinghouses. "We call the churches Babylon not because they covenant together to obey God," but for other reasons. WV 82 1 Cornell could not see that adopting such a covenant was "patterning after the churches." WV 82 2 Then James made a comprehensive and significant statement on the matter. WV 82 3 I wish to say a word now in favor of the resolution. I prefer that the brethren should be uniform in this thing. This would tend to unity in the church. Let us set a right example here and let it go out from this meeting.... In Ephesians 4:11-13, we read, "And He gave some apostles; and some, prophets," et cetera. Here we have the gifts of the church presented. Now I take the ground that creeds stand in a direct opposition to the gifts. Let us suppose a case: We get up a creed, stating just what we shall believe on this point and the other, and just what we shall do in reference to this thing and that, and say that we will believe the gifts, too. WV 82 4 But suppose the Lord, through the gifts, should give us some new light that did not harmonize with our creed; then, if we remain true to the gifts, it knocks our creed all over at once. Making a creed is setting the stakes, and barring up the way to all future advancement. God put the gifts into the church for a good and great object; but men who have got up their churches have shut up the way or have marked out a course for the Almighty. They say virtually that the Lord must not do anything further than what has been marked out in the creed. WV 82 5 A creed and the gifts thus stand in direct opposition to each other. Now what is our position as a people? The Bible is our creed. We reject everything in the form of a human creed. We take the Bible and the gifts of the Spirit; embracing the faith that thus the Lord will teach us from time to time. And in this we take a position against the formation of a creed. We are not taking one step, in what we are doing, toward becoming Babylon (Ibid.; italics supplied). WV 82 6 Some discussion followed about statements in writing and covenants. Then the far-reaching action was taken--that of adopting the wording proposed. Before the meeting ended they adopted unanimously the covenant by which members would join the church: WV 82 7 We, the undersigned, hereby associate ourselves together as a church, taking the name Seventh-day Adventists, covenanting to keep the commandments of God, and the faith of Jesus Christ (Ibid.). WV 82 8 Another important step in church organization had been taken. The matter of procedure in organizing churches was referred to the ministers present who were charged with holding a "Bible class" on the subject and were to write an address to the brethren, to be published in the Review. The Formation Of The Michigan Conference WV 83 1 James White then suggested another proposition: WV 83 2 Resolved, That we recommend to the churches in the State of Michigan to unite in one conference with the name of the Michigan Conference of Seventh-day Adventists. WV 83 3 The resolution was quickly adopted. Then the ministers and delegates from the churches were declared members of the Michigan Conference. Appropriate officers and a conference committee were elected. The chairman, Joseph Bates, and the clerk, Uriah Smith, were voted in as the officers for the current year, and the time for the first session was set for October 5 to 8, 1862. There was one more important question, and that was "ministers' papers." Here is the action: WV 83 4 Resolved, That our ministers' papers consist of a certificate of ordination, also credentials to be signed by the chairman and clerk of the conference, which credentials shall be renewed annually (Ibid.). WV 83 5 A significant milestone in the organization of the Seventh-day Adventist Church had now been put in place. The foundations were laid with Michigan as an example of what might be accomplished. The responsibility for the organization of local churches and state conferences now passed to the believers in other states. WV 83 6 The conference over, James White reported through the Review and Herald: WV 83 7 A calm, sweet, melting spirit pervaded this meeting, making it the best of the kind we ever witnessed. We heard many brethren remark in regard to the conference that it was the best ever held at Battle Creek.... WV 83 8 The unity existing among the brethren at this conference, the eagerness to take a decided position upon organization, and the general readiness to sustain the publishing association have greatly encouraged us.... We certainly made rapid progress during the three days of our conference (Ibid.). Other States Organize WV 83 9 When the Review that reported the meeting of the Michigan Conference came to the hands of J. N. Andrews, who was working in Minnesota, he took the matter of organization to a conference held there. Believers and workers adopted a resolution patterned after the example of Michigan. WV 84 1 Soon Ohio followed, through the efforts of M. E. Cornell, who had gone there to meet appointments for James and Ellen White, who were exhausted. WV 84 2 The stage had been set, and now the believers in most states moved rather promptly into full organization. WV 84 3 The October 29 Review and Herald expressed James White's concern over the peril of inexperienced persons attempting to lead out in organizing local churches. He closed his editorial with these words: WV 84 4 The question has been Shall we organize? That question being answered in the affirmative, the question now is How shall we organize? Beware, brethren, of moving hastily in this matter. By hard tugging, our experienced ministers may be induced to take hold of this work, and not leave it for novices in the faith to make still greater confusion by meddling with the organization of churches (The Review and Herald, October 29, 1861). WV 84 5 This was followed by an in-depth article from Loughborough titled "Church Discipline." He wrote at length of the relation of members to church officers, of the problems of dealing with those who had never been under discipline, of some who were inclined to rebel against the Spirit of Prophecy counsels, and of receiving and propagating rumors and accusations. Confessions Of Negative Attitudes WV 84 6 Through all of this the Review carried statements from lay members and ministers confessing their wrong attitudes about both organization and the Spirit of Prophecy. Frederick Wheeler's "Confession," published in the Review of December 3, was typical. It was heartfelt and extended, and said in part: WV 84 7 I have been slow ... to engage in the work of organization. I regret this, and intend for the future to be more diligent, believing it will accomplish a work in bringing the church on higher and holier ground. WV 84 8 I humbly ask forgiveness of God and all my brethren, and ask an interest in their prayers (Ibid., December 3, 1861). WV 84 9 A confession was also made by J. N. Andrews, who, writing from Waukon, Iowa, on November 28, 1861, confessed his negative attitude and influence concerning "the testimony of the Spirit of God, given through vision to Sister White." He referred to his turning around, stating that "the present work of organization meets my hearty approval" (Ibid., December 17, 1861). WV 84 10 There was one more step to be taken in church organization, and that was the binding of the state conferences together in the General Conference of Seventh-day Adventists. The Call For A General Conference WV 85 1 The April 7, 1863, issue of the Review carried the call for a meeting of the General Conference, at which it was hoped that the state conferences could be bound together in a unified organization across the land. The delegates were called to meet on Wednesday, May 20. The notice stated: WV 85 2 The several conference committees in the different states are requested to send delegates, or letters at their discretion. The brethren in those localities where there is no state conference can also be represented in the conference by delegates or letters (Ibid., April 7, 1863). WV 85 3 On Wednesday afternoon, May 20, twenty ministers and laymen assembled in Battle Creek to present their credentials. The conference moved into its work in organizing the General Conference of Seventh-day Adventists. WV 85 4 The conference elected John Byington as president; Uriah Smith, secretary; and E. S. Walker, treasurer. James White was first unanimously elected to the presidency, but he thought it best to let another carry that responsibility. Byington would be joined by J. N. Andrews and G. W. Amadon, making an executive committee of three. The main thrust of the conference related to organization in both the state conferences and the General Conference. WV 85 5 This step in organization brought the church into a unified denominational structure in time to meet the emergencies of the military draft, and prepared to make advance steps as the health message came, through vision, two weeks after the session. ------------------------Chapter 6--Seventh-day Adventists In Time Of War WV 86 1 As the year 1861 dawned, the United States was in somewhat of a turmoil. The recent presidential election had polarized the Northern states and the Southern states, where slaves were held. Before Lincoln's inauguration as president, South Carolina passed an ordinance seceding from the United States. WV 86 2 Sabbathkeeping Adventists had no sympathy with slavery and were aware, of course, of the tensions and excitement, but had kept aloof of matters relating to the political situation. Just at this time light concerning what was ahead was given to Ellen White in vision: WV 86 3 I was shown that many do not realize the extent of the evil which has come upon us. They have flattered themselves that the national difficulties would soon be settled and confusion and war end, but all will be convinced that there is more reality in the matter than was anticipated.... WV 86 4 The North and South were presented before me. The North have been deceived in regard to the South. They are better prepared for war than has been represented. Most of their men are well skilled in the use of arms, some of them from experience in battle, others from habitual sporting. They have the advantage of the North in this respect, but have not, as a general thing, the valor and the power of endurance that Northern men have (Testimonies for the Church, 1:264-266). WV 86 5 Seventh-day Adventists, just moving into church organization, were, as the War Between the States opened, forced to find their way in a very difficult and sensitive area. They had no guidelines to follow. While the Ten Commandments prohibited the taking of life and the desecration of the seventh-day Sabbath, the history of God's people of old under the theocracy was not a paradigm. But God did not leave His remnant people to flounder. They prayed and studied, and when God gave counsel through His messenger, Ellen White, they listened. WV 86 6 Even before the first shots of the Civil War were fired, Ellen had been given a view of the coming conflict and its ferocity. The visions given at Parkville, Michigan; Roosevelt, New York; and Battle Creek, Michigan, put Adventists in the unique position of knowing, first, of the coming war and its long duration, and then, its philosophy, with the assurance that God had a controlling hand in the affairs of the nation. WV 87 1 Ellen said, "I saw that both the South and the North were being punished." WV 87 2 God is punishing the North, that they have so long suffered the accursed sin of slavery to exist; for in the sight of heaven it is a sin of the darkest dye. God is not with the South, and He will punish them dreadfully in the end (Ibid., 1:359). WV 87 3 She contrasted the guidance God would give with that of the great adversary, Satan himself: WV 87 4 The great leading rebel general, Satan, is acquainted with the transactions of this war, and he directs his angels to assume the form of dead generals, to imitate their manners, and exhibit their peculiar traits of character. The leaders in the army really believe that the spirits of their friends, and of dead warriors, the fathers of the Revolutionary War, are guiding them (Ibid., 1:364). The Battle Of Manassas WV 87 5 In vision Ellen White was taken to the scene of the Battle of Manassas; she was shown God's hand in what took place there: WV 87 6 I had a view of the disastrous battle at Manassas, Virginia. It was a most exciting, distressing scene. The Southern army had everything in their favor and were prepared for a dreadful contest. The Northern army was moving on with triumph, not doubting but that they would be victorious. Many were reckless and marched forward boastingly, as though victory were already theirs. WV 87 7 As they neared the battlefield, many were almost fainting through weariness and want of refreshment. They did not expect so fierce an encounter. They rushed into battle and fought bravely, desperately. The dead and dying were on every side. Both the North and the South suffered severely. The Southern men felt the battle, and in a little while would have been driven back still further. The Northern men were rushing on, although their destruction was very great. WV 87 8 Just then an angel descended and waved his hand backward. Instantly there was confusion in the ranks. It appeared to the Northern men that their troops were retreating, when it was not so in reality, and a precipitate retreat commenced. This seemed wonderful to me. WV 87 9 Then it was explained that God had this nation in His own hand, and would not suffer victories to be gained faster than He ordained, and would permit no more losses to the Northern men than in His wisdom He saw fit, to punish them for their sins. And had the Northern army at this time pushed the battle still further in their fainting, exhausted condition, the far greater struggle and destruction which awaited them would have caused great triumph in the South. WV 88 1 God would not permit this, and sent an angel to interfere. The sudden falling back of the Northern troops is a mystery to all. They know not that God's hand was in the matter (Ibid., 1:266, 267). WV 88 2 Thus was revealed God's guiding hand in the affairs of the war. Eyewitness Account WV 88 3 W. W. Blackford, a lieutenant colonel in the Southern army, in his book War Years With Jeb Stuart gave a stirring account of what happened at Manassas in the battle of July 21, 1861: WV 88 4 It was now about four o'clock and the battle raged with unabated fury. The lines of blue were unbroken and their fire vigorous as ever while they surged against the solid walls of gray, standing immovable in their front. It was on that ridge earlier in the day that Jackson won the name of Stonewall. WV 88 5 But now the most extraordinary spectacle I have ever witnessed took place. I had been gazing at the numerous well-formed lines as they moved forward to the attack, some fifteen or twenty thousand strong in full view, and for some reason had turned my head in another direction for a moment, when someone exclaimed, pointing to the battlefield, "Look! Look!" WV 88 6 I looked, and what a change had taken place in an instant. Where those well-dressed, well-defined lines, with clear spaces between, had been steadily pressing forward, the whole field was a confused swarm of men, like bees, running away as fast as their legs could carry them, with all order and organization abandoned. In a moment more the whole valley was filled with them as far as the eye could reach. WV 88 7 They plunged through Bull Run wherever they came to it, regardless of fords or bridges, and there many were drowned. Muskets, cartridge boxes, belts, knapsacks, haversacks, and blankets were thrown away in their mad race, that nothing might impede their flight. In the reckless haste, the artillery drove over everyone who did not get out of their way. Ambulance and wagon drivers cut the traces and dashed off on the mules. In [their] crossing Cub Run, a shell exploded in a team and blocked the way and twenty-eight pieces of artillery fell into our hands (pp. 34, 35 [see also DF 956]). The War And The Work Of The Church WV 89 1 For a time to those in Battle Creek, the war seemed far away. Little was happening on the battlefields, and James and Ellen White were involved in the various church interests. WV 89 2 But as the war progressed, the president issued calls for more soldiers. Each state was required to furnish a certain quota of men for each call, and this in turn was apportioned to each county, city, and ward. If the number of those who freely volunteered failed to reach the required quota, it would become necessary to institute a draft. To avoid this, ways had to be found to encourage the enlistment of men to make up the required number. To promote enlistment, citizens' committees were formed in many municipalities; they arranged to offer bounties to be paid to recruits. Beginning at $25, they were soon raised to as high as $100 as more and more men were called to the front. WV 89 3 Because Seventh-day Adventists were particularly anxious to avoid the threatened draft, which would involve Sabbathkeepers, James White heartily participated in the matter of raising funds to pay attractive bonuses to volunteers. Seventh-day Adventists as a rule were conscientiously opposed to the bearing of arms, yet they felt it to be their duty to raise money for the payment of the bonuses offered to volunteers who had no religious scruples against bearing arms. WV 89 4 James White, J. P. Kellogg, and other leading Adventists attended and took part in a number of mass meetings of Battle Creek citizens. In these meetings there was free discussion of the activities of the war, but particularly the problem of furnishing the quota of men, if possible, without the necessity of the draft. White made it clear that Sabbathkeeping young men had not refrained from volunteering because they were cowards or ease-loving. Though they were generally poor, they would willingly contribute as freely as the well-to-do. WV 89 5 The perplexities incident to the war increased as the rate of the bounty was raised, necessitating still heavier calls for means from Seventh-day Adventists. Workers in the field reported difficulties in connection with attempts in evangelism. William Ingraham reported that the Illinois tent was laid up because it was useless to pitch the tent in new fields during the war excitement (The Review and Herald, August 19, 1862). In Iowa J. H. Waggoner and B. F. Snook were arrested under martial law and detained till they secured a certificate from the county judge "setting forth their place of residence, their present occupation and calling." The judge advised them to repair immediately to their homes, as they would be daily more and more liable to troubles and difficulties (Ibid., August 26, 1862). From Rochester, New York, M. E. Cornell reported: WV 90 1 The war excitement was so great we had to adjourn for two nights. Our tent was used for the war meetings. I never saw such an excitement as there is here in Rochester. The streets are blocked up with the tents of recruiting officers. The stores are all closed up 3:00 to 6:00 p.m., and all are trying to induce men to enlist. War meetings every night (Ibid., August 26, 1862). The Tide Begins To Turn WV 90 2 With President Lincoln's Emancipation Proclamation, effective January 1, 1863, the tide in the war began to turn. When a national fast was appointed for April 30, 1863, Seventh-day Adventists felt they could join in its observance, for the government was lining up more in harmony with the testimony of Isaiah WV 90 3 58. In early July a decisive battle was fought at Gettysburg, Pennsylvania, with the Union forces gaining the victory. WV 90 4 There were still many difficult days ahead, but the provision that by paying $300 a drafted Seventh-day Adventist could gain freedom from military service brought relief till well into 1864. The newly organized church had a breathing spell. Yet such a payment was equivalent to somewhat more than the wages for a year of employment, and James White saw the provision, as beneficial as it was, a threat to denominational income. He warned: WV 90 5 Should our brethren be drafted, they should if necessary mortgage their property to raise the $300, rather than to accept means that should go into the Lord's treasury. We would say this even of our ministers. The draft will probably come closer and closer (Ibid., November 24, 1863). WV 90 6 On March 3, 1863, the Congress of the United States passed a law calling for the enrollment of all men between the ages of 20 and 45; this would form the basis of a national draft. It now looked as if one man in three would be called to military service. Certain provisions of this act brought a sigh of relief to Seventh-day Adventists: WV 90 7 That members of religious denominations, who shall by oath or affirmation declare that they are conscientiously opposed to the bearing of arms, and who are prohibited from doing so by the rules and articles of faith and practice of such religious denomination, shall, when drafted into the military service, be considered noncombatants, and shall be assigned by the Secretary of War to duty in the hospitals, or to the care of freedmen, or shall pay the sum of $300, to such person as the Secretary of War shall designate to receive it, to be applied to the benefit of the sick and wounded soldiers. WV 91 1 Provided, That no person shall be entitled to the benefit of the provisions of this section, unless his declaration of conscientious scruples against bearing arms shall be supported by satisfactory evidence that his deportment has been uniformly consistent with such declaration ("The Views of Seventh-day Adventists Relative to Bearing Arms," pp. 3, 4). WV 91 2 Under these liberal provisions, Seventh-day Adventist generally, if drafted, paid $300 and were excused from serving. In the light of the counsel given by God through Ellen White, it seemed consistent to take this course and thus escape the many problems of military service. But the law was amended on July 4, 1864; the $300 commutation provision was revoked, but with Quakers seemingly in mind, the amendment declared: WV 91 3 "Nothing contained in this Act is to be construed to alter, or in any way affect the law relative to those conscientiously opposed to bearing arms" (Ibid., p. 4). WV 91 4 This meant that the $300 commutation provision now applied only to those officially recognized as noncombatants. Up to this point Seventh-day Adventists, although firmly of that persuasion, had not publicly declared this fact, nor was their position officially recognized. The church had to act quickly to obtain official noncombatant status. Church leaders, working through proper channels, took immediate steps to achieve this. The first step was to gain the endorsement of the governor of Michigan, Austin Blair. Hence, on August 3, 1864, a communication was taken to him by three men of the General Conference Committee: WV 91 5 We the undersigned, Executive Committee of the General Conference of Seventh-day Adventists, respectfully beg leave to present for your consideration the following statements: WV 91 6 The denomination of Christians calling themselves Seventh-day Adventists, taking the Bible as their rule of faith and practice, are unanimous in their views that its teachings are contrary to the spirit and practice of war; hence, they have ever been conscientiously opposed to bearing arms.... We would further represent that Seventh-day Adventists are rigidly anti-slavery, loyal to the government, and in sympathy with it against the rebellion. WV 91 7 But not having had a long existence as a distinct people, and our organization having but recently been perfected, our sentiments are not yet extensively known. The change in the law renders it necessary that we take a more public stand in the matter. For this reason we now lay before Your Excellency the sentiments of Seventh-day Adventists, as a body, relative to bearing arms, trusting that you will feel no hesitation in endorsing our claim that, as a people, we come under the intent of the late action of Congress concerning those who are conscientiously opposed to bearing arms, and are entitled to the benefits of said laws. John Byington General Conference J.N. Loughborough Executive Committee George W. Amadon of Seventh-day Adventists Battle Creek, August 2, 1864. WV 92 1 This communication addressed to the governor was accompanied by letters of introduction and a commendation from the mayor and the leading citizens of Battle Creek. Governor Blair's Reply WV 92 2 The delegation carried back with them the governor's reply, brief and to the point, but adequate: WV 92 3 I am satisfied that the foregoing statement of principles and practices of the Seventh-day Adventists is correct, and that they are entitled to all the immunities secured by law to those who are conscientiously opposed to bearing arms, or engaging in war. Austin Blair Governor of Michigan Dated, August 3, 1864. WV 92 4 The next step had to be taken in Washington. For this important mission, J. N. Andrews, armed with appropriate documents, was sent as the church's emissary. Reported James White in the Review of September 6, 1864. WV 92 5 Brother J. N. Andrews left for Washington, Monday [August 29], well endorsed from the highest military authority in this city. He will report through the Review as soon as possible. May it be favorable for those who have enlisted to serve under the Prince of Peace. WV 92 6 Two weeks later the Review carried Andrews' Washington, D.C., report. He had successfully followed through, and now Adventists would be fully recognized as noncombatants. They would be assigned to duty in hospitals, or to the care of freedmen, or would be exempt on the payment of $300. WV 92 7 However, on the local level recognition of the claims of Adventist men was difficult to secure. During this time the intensity of the war had been such that the General Conference Committee made an appeal for Sabbath, August 27, to be made a day of fasting and prayer. WV 93 1 Three points of concern were named in a brief article in the Review: WV 93 2 1. The existing war, which threatens to very much retard the progress of the third angel's message. WV 93 3 2. The condition of American slaves. WV 93 4 3. That God will direct His people to act wisely and humbly in reference to the draft, and overrule impending events to their good and His glory (Ibid., August 9, 1864). WV 93 5 On October 20 the president of the United States, Abraham Lincoln, proclaimed "the last Thursday in November next, as a day ... of thanksgiving and prayer to Almighty God, the beneficent Creator and Ruler of the universe." It was a day for humility and pleading with God for "peace, union, and harmony throughout the land" (Ibid., November 8, 1864). WV 93 6 In January 1865 the president issued another call for 300,000 volunteers to fill up the ranks in the armies. It was expected that most of this need would be supplied by a draft, and this would take a number of Adventists. James White wearily commented in the Review: WV 93 7 If this war continues, God only knows what it will do for even noncombatants. Unless Heaven interposes, they may not always be treated with that respect and mercy which they now receive (Ibid., January 24, 1865). A Call To Importune God To Stop The War WV 93 8 The next week James White addressed the readers of the Review. After expressing gratitude for "the provision made by the government for the exemption of noncombatants from bearing carnal weapons," he proposed to fellow Adventists: WV 93 9 Prayer and giving of thanks for those in authority constitute a proper portion of their Sabbath and other seasons of public worship, and also of family and private devotions. And besides this, we recommend that the second Sabbath in each month be especially set apart to fasting and prayer in view of the present terrible war (Ibid., January 31, 1865). WV 93 10 By mid-February 1865 it was clear to the committee that if the war did not come to an early close, and if there was to be a call for more men every five or six months, "we must inevitably lose means, or lose our own numbers, and lose those who would embrace the truth, and lose the attention of the people" (Ibid., February 21, 1865). WV 94 1 We are thus brought, as it plainly appears to us, to a place where if the war continues, we must stop. We repeat it, the war must stop, or our work in spreading the truth must stop. Which shall it be? (Ibid., February 21, 1865). WV 94 2 Then came a most unusual appeal: WV 94 3 We would recommend, nay more, earnestly request, all our churches and scattered brethren to set apart four days commencing Wednesday, March 1, and continuing till the close of the following Sabbath, as days of earnest and importunate prayer over this subject. Let business be suspended, and the churches meet at one o'clock on the afternoon of each of the weekdays, and twice on the Sabbath, to pour out their supplications before God.... During these days of prayer we recommend on the part of all a very abstemious and simple diet.... Labor will be suspended at the Review office (Ibid.). WV 94 4 Seventh-day Adventists responded most heartily. WV 94 5 President Lincoln, in his second inaugural address, given on March 4, 1865, acknowledged the scourge of the war as a result of the crime of slavery. Here are his words: WV 94 6 Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondman's 250 years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so, still it must be said, that the judgments of the Lord are true and righteous altogether (Ibid., March 21, 1865). WV 94 7 By this time the Review and Herald carried in almost every issue information concerning the draft situation and advice to draftees. The Devastating War Suddenly Ends WV 94 8 But suddenly a change came. On April 9 General Robert E. Lee surrendered at the Appomattox Courthouse in Virginia. The war was virtually over. Some activities remained to be quelled farther south and to the west, but on April 11, two days after Lee's surrender, Editor Smith of the Review and Herald, recognizing the visible answer to prayer, wrote: WV 94 9 They see in the prospect not only the immediate effects that others see, the cessation of slaughter and bloodshed, ... but they see in it a fulfillment of prophecy, an answer to prayer, a bright token that the great Shepherd of Israel is going before His flock. We therefore thank God for the visible manifestation of His hand in our national affairs (Ibid., April 11, 1865). WV 95 1 A week later Smith referred to the wide acclaim of God's providential hand in the affairs of the nation: WV 95 2 It is right and appropriate that God should be recognized in the national gratitude; for He it is who has given the victory. But to see so general an acknowledgment from the official under his seal of authority, to the humblest citizen, is more than could have been expected (Ibid., April 18, 1865). WV 95 3 The recognition of God's providence in the speedy closing of the war was quite generally accepted. The readers of the Review were treated to a significant item in the American Missionary for April, calling attention to WV 95 4 the strong religious element in the rejoicing over our victories. The ascription of our great successes to God was all but universal. In the high places of the land and on the busiest marts of trade, as well as in churches and around the domestic altars of Christian families, the same pious recognition was manifest. The brilliant transparency on the Capitol at Washington, "It is the Lord's doing and it is marvelous in our eyes," and the uncovered multitude in Wall Street joining reverently in prayer and singing the Christian Doxology were rare but representative facts (Ibid., June 6, 1865). WV 95 5 The Civil War came to a close too soon to test well the provisions made by the government to bring relief to drafted Seventh-day Adventists. But in World War I and subsequent military situations, the steps taken in 1864 and 1865 paved the way for relief of Seventh-day Adventists in the armed services. WV 95 6 And what was the significance of an act of Congress that directed that all new dies made at the United States Mint were to bear the motto "In God We Trust"? WV 95 7 The favorable trend led James White to appeal to the church: WV 95 8 The holding of the winds, in the suppression of the rebellion, outstripping even our faith in the suddenness of its execution, is opening a wide door before us. Let the thousands of Sabbathkeepers whose prayer ascended two months since for the speedy accomplishment of this work, now so signally answered, again ascend that the great Captain of the Lord's host will meet with His people (Ibid., May 9, 1865). WV 95 9 And at the annual meeting of the General Conference in May a resolution was passed and recorded: WV 96 1 Resolved, That we acknowledge, with devout gratitude, the hand of God in this event, as a direct answer to prayer, and that in view of the increased responsibilities laid upon us in again opening the way for the progress of the message, we solemnly consecrate ourselves anew to this great work to which God has called us (Ibid., May 23, 1865). The Clouds Of War And The White Family WV 96 2 When the White family settled in the little cottage on Wood Street in Battle Creek in 1857, there was forest to the north and pastureland to the west. This gave promise of a quiet retreat and a wholesome atmosphere for rearing the family. Soon, however, the Michigan Fair Association secured considerable acreage almost adjoining the White property, and built a racetrack for trotting horses. As the war came on, this proved to be an excellent training ground for recruits in the Union Army. The activities on the fairgrounds came to be of special interest to the teenage boys. W. C. White later recalled: WV 96 3 The nearest neighbors to the south were the Jonah Lewis family, devout Adventists. While the White and Lewis families were noncombatants, the children took a lively interest in the war. The two younger Lewis boys, 16 and 18 years of age, and the two older White boys, 12 and 14, got hold of wartime songs and many a sunny afternoon sat on the fence and practiced "Tramp, Tramp, Tramp, the Boys Are Marching" and "We Are Coming, Father Abraham." They all had good voices, and I, about 7, was an admiring audience, and sat on the grass to listen. WV 96 4 My brothers went as far as they could in supplying themselves with warlike instruments. They built good bows and arrows with which they shot troublesome birds. They were good whistlers, but wanted a drum, so they bought two cheese boxes, knocking out the heads, putting the rims together, paper inside and out. They secured a sheepskin, took the wool off, and made rawhide heads (DF 780a, "Pioneer Days Are Recalled," Battle Creek Enquirer, October 30, 1932). WV 96 5 The drum was quite successful and could be heard all over the neighborhood. In his account Willie included developments over a period of time: WV 96 6 When soldiers were in training on the old fairground, ... Henry went to watch them and, boylike, was marching along with them, whistling in harmony with the fife. The captain gave the signal to the fifers to be silent, and the company of soldiers made their one-mile march keeping step to music of the drum and Henry's whistle. WV 96 7 He wanted to enter the war as a drummer, but love for his mother and respect for her wishes led him to give up the cherished thought of being in the Army (Ibid.). WV 97 1 James and Ellen were distressed as they watched Henry and Edson in 1862 and early 1863 becoming more and more fascinated with the war activities, and at the same time losing the consecration they had enjoyed at the time of their baptism at the turn of the year. It seemed to them that they must get the children clear away from Battle Creek. James was now free from administrative responsibilities. WV 97 2 At the General Conference session in May 1863 actions had been taken calling for the production of a new prophetic chart and a chart of the Ten Commandments. The development and production of the charts called for him to spend two or three months in the vicinity of Boston, Massachusetts. And since his position as president of the SDA Publishing Association would not hold him continuously in Battle Creek, why not take the family and stay, say, a year in the East, possibly living at the Howland home in Topsham, Maine, just a few hours by train from Boston? WV 97 3 Learning that they would be welcome in the commodious and comfortable Howland home, James and Ellen White decided that the whole family would go east. They would take with them Adelia Patten, the young woman who lived with them and cared for the children when the parents were traveling. She also was beginning to give some assistance in copying the testimonies and other writings. WV 97 4 In addition to working on the charts, James White was eager to join Loughborough and Hull in evangelism in the Eastern cities. Ellen White wanted to put some time into writing Spiritual Gifts,, Volume III, dealing with Old Testament history. Adelia would look after the children while the parents pursued their religious mission. The Extended Eastern Tour In The Summer And Autumn Of 1863 WV 97 5 James was now 42, and Ellen, 35. Henry was almost 16, Edson, 14, and Willie, nearly 9. Adelia Patten was 24. They all took the train at Battle Creek on Wednesday, August 19, bound for Boston, with two stopovers in New York State. In Boston, while James White was starting work on the charts, Henry Nichols and Ransom Lockwood took the three boys in hand and gave them a tour of the city. Adelia Patten mentions in her report that they visited places such as the public gardens, glassworks, Bunker Hill Monument, Prospect Hill, and the State House. WV 97 6 At Topsham, where the family would make their headquarters, they were joyfully welcomed by the Howlands. Henry was especially glad to see the Howlands, for he had spent some five years as an infant with them. Noting Henry's interest in and love for music, Stockbridge Howland purchased a brand-new organ. The "old mansion in which a dozen years before was heard the innocent, merry laugh of the beautiful, prattling little Henry now resounded with the music of the instrument from his skillful touch, mingled with his own sweet voice." So wrote Adelia Patten, who accompanied the family and reported the journey. WV 98 1 She was one who fitted well into the family, leading James and Ellen White, who had no daughter, to accept and treat her as one. She was one of the first to be drawn into service as a literary assistant to Ellen White. WV 98 2 While in the home there in Topsham, where he and Ellen had first set up housekeeping when Henry was a newborn babe, James recalled those experiences of 16 years before: WV 98 3 Here we had our first impressions of duty to preach and publish the message. In this place we chopped cordwood sixteen years since, to support our family, and get means to attend a conference in Connecticut, the first under the message. With this family we have ever found true friends and a hospitable home (Ibid., September 29, 1863). Diversified Activities In New England WV 98 4 But James and Ellen White felt they must press on, so after a few days of relaxation in the comfortable Howland home, they left for Massachusetts. Adelia described their departure: WV 98 5 The children accompanied their parents to the depot, and before the family parted, Henry, Edson, and Willie, by request, sang "The Evergreen Shore," much to the gratification of the crowd waiting for another train. The whistle was heard, the "good-by" and "farewell" were said, and away sped the train, bearing the parents on their mission of love, and leaving the children again without their watchcare (An Appeal to the Youth, 22, 23). WV 98 6 For the next three months Adelia and the children were at the Howland home. Although James and Ellen White considered this their headquarters while in the East, their time was divided, Ellen with her writing and James working on the charts, with weekends at the churches. WV 98 7 Ellen was endeavoring to complete the third volume of Spiritual Gifts,, which was dealing with Old Testament history. So dedicated was she to this goal that James recounted this story about her: WV 98 8 At Adams Center she wrote early and late, and between meetings. And First-day afternoon she wrote six pages of testimony while Brother Andrews was preaching, which she afterwards read with other matter before the State conference. She sat within four feet [1 meter] of the pulpit and used her Bible for a writing desk. When asked what she thought of Brother Andrews as a speaker, she replied that she could not say, as it had been so long since she had heard him. When the sermon was finished she arose and addressed the congregation twenty minutes (The Review and Herald, December 8, 1863). WV 99 1 James was eager to introduce the new charts into the field. In the Review of October 6 he reported: WV 99 2 The charts are both in the hands of the artist, and the work on them is progressing as fast as possible. We shall probably have some of them ready by the middle of October. WV 99 3 The prophetic chart will be much improved in arrangement from the one in use. The sanctuary and angels will be larger and bolder, so that all the figures upon the chart can be seen equally plain. From what we have already seen of the work, we judge that it will be a beautifully executed thing (Ibid., October 6, 1863). WV 99 4 He projected a price of $2 for the prophetic chart and $1.50 for the one of the law. He commented that if the chart had been done two years earlier the cost of production would have been less than half: the cotton cloth, "the principal item of expense, that could have been bought two years since for 10 cents, is now 30" (Ibid.). WV 99 5 On October 21, "having obtained a large trunk full of finished charts," the Whites left Maine for the Newport, New Hampshire, meeting by way of Boston. Their itinerary took them by train, stages, and private conveyance to meet various appointments. WV 99 6 They were both in good health and good spirits. The Civil War had changed the economy considerably. The same issue of the Review that carried James White's report on the charts presented the financial statement of the Seventh-day Adventist Publishing Association rendered at its third annual meeting, October 2, 1863. It showed receipts for operations to be $20,104.84 as against expense of $18,956.36. Association assets of $19,649.41 were offset by liabilities of only $4,377.53, leaving a net worth of $15,271.88. How different from a few years before! WV 99 7 There were also noticeable changes in attitudes since they had been in Adams Center two years before when nearly all the brethren had been opposed to organization. "Thank God for what He has done for the cause and for us," observed James. WV 99 8 Interesting things had been happening at Adams Center. As White reported: "Here nearly a whole Seventh Day Baptist church, meetinghouse and all, has been converted to the Seventh-day Adventists" (Ibid., November 24, 1863). WV 100 1 J. M. Aldrich, the conference secretary, reported of the conference: "The attendance was large, there being a good representation of brethren from all parts of the state" (Ibid., December 1, 1863). Both James and Ellen spoke a number of times to very appreciative audiences. WV 100 2 Considering so many encouraging factors, the Whites offered to extend their work in the East for six months, one year, or longer, saying that to do so would be a considerable sacrifice, but that they were prepared to make such a sacrifice so that the work might advance. ------------------------Chapter 7--Learning A New Lifestyle WV 101 1 Many factors common to New Englanders in the mid-nineteenth century determined their lifestyle: WV 101 2 1. Eating habits. There was very little store-bought food except meat, potatoes, salt, and sugar. Winters were long and cold. The people made up for the lack of fresh fruits and vegetables with rich breads and pastries. Cakes, pies, and doughnuts were common as breakfast foods. There were no vegetable oils or shortenings. Meat was expensive, and pork the most available. WV 101 3 2. Clothing. There was very little store-bought clothing. Cold winters necessitated heavy clothing and bedding. WV 101 4 3. No indoor plumbing. No electricity. No washing machines. WV 101 5 4. Heat. Homes were heated by wood-burning stoves and fireplaces. Windows were tightly closed at night. Night air was considered injurious. WV 101 6 5. Use of tea, coffee, alcohol, tobacco, and cider. These were just as habit-forming then as now. In lives with little recreation or change, they offered a solace of sorts! WV 101 7 6. Life expectancy. In 1900 in the United States the average was 47.3 years. WV 101 8 7. Proneness to disease. Caused by appalling ignorance of hygiene, sanitation, and the cause of sickness. The relation of diet and the care of the body to health and the causes of disease was not realized. WV 101 9 Quite early in the years following the Disappointment, as the believers met together there was recognition of the evils of liquor and tobacco. In 1851 one man wrote to Ellen White asking if she had seen in vision that it was wrong to use tobacco. She replied on December 14: WV 101 10 I have seen in vision that tobacco was a filthy weed, and that it must be laid aside or given up. Said my accompanying angel, "If it is an idol, it is high time it was given up, and unless it is given up, the frown of God will be upon the one that uses it.... WV 101 11 I saw that Christ will have a church without spot or wrinkle or any such thing to present to His Father, ... as He leads us through the pearly gates of the New Jerusalem.... After Jesus has done so much for us, will anyone be undecided whether to deny himself of the filthy weed for His sake? WV 102 1 We must be perfect Christians, deny ourselves all the way along, tread the narrow, thorny pathway that our Jesus trod, and then if we are final overcomers, heaven, sweet heaven will be cheap enough (Letter 5, 1851). WV 102 2 Ellen White wrote understandingly of the struggle some will have to leave off the use of tobacco, and suggested that they do as S. W. Rhodes did when he was battling to break away from its use. "He called for the brethren to pray for him, and we did. He was cured and has desired none since." WV 102 3 In 1856 there were a number of Sabbathkeeping Adventists still plagued with the use of tobacco in one form or another. WV 102 4 On February 7 the Review carried an article that included a compilation of statements by physicians on the use of tobacco. One in April written by J. N. Andrews, entitled "The Use of Tobacco a Sin Against God," drove the matter home. In a short editorial, James White, in an indirect way, indicted a good many of his fellow church members. He inquired of those who claimed to be too poor to pay for the church paper, "Do you use tea, coffee, and tobacco?" WV 102 5 Then in 1861 when the matter of church organization began to crystallize, the question came up: WV 102 6 How do you manage in forming a church about taking in members who use tea, coffee, tobacco, and wear hoops, and some who do not believe in Sister White's visions? (The Review and Herald, November 5, 1861). WV 102 7 Loughborough worked very closely with James and Ellen White, and White was editor of the Review, where the answers would be published. So we may be certain there was some counseling together on these points--what appeared in print represented the mind of the three. WV 102 8 The reply was that no one, not even those who had been united in worshiping on Sabbath with a company of believers, should be taken into the church as a member unless he or she was in full harmony with the beliefs of the church. WV 102 9 It took time to lead people to recognize the importance of following sound health principles. The Otsego Vision WV 102 10 Of the visions given to Ellen White, one of those most remembered was that of June 6, 1863, * at Otsego, Michigan--the health reform vision. Otsego is about 30 (50 kilometers) miles northeast of Battle Creek. To give support to R. J. Lawrence and M. E. Cornell in their evangelistic meetings, James and Ellen White started for the place by carriage on Friday morning, June 5, along with Mr. and Mrs. George Amadon and several other families. WV 103 1 The Whites were entertained at the Aaron Hilliard home a few miles west of town. The Amadons and others came in for worship as the Sabbath was beginning. WV 103 2 Ellen White was asked to lead in prayer. She did so, pleading fervently with God. As she prayed for James, who was close by, she moved to his side, laid her hand on his shoulder, and poured out her heart. Then her voice changed, and she was heard to exclaim, "Glory to God!" Martha Amadon, daughter of John Byington, the newly elected president of the General Conference, commented: WV 103 3 Many who have witnessed these things have often wished a description could be given of the servant of God when thus under the influence of the Holy Spirit--the illumination of the countenance, the graceful gestures of the hands, the dignity attending every movement, the musical intonations of the voice sounding as from a distance, and many, many other things which give an eyewitness confidence in their heavenly origin.... She was in vision about forty-five minutes (DF 105, "The Otsego Vision of 1863"). WV 103 4 Many matters were opened to her in this vision, but the vision is noted particularly for what was shown to her in regard to health--the responsibility of all to live in harmony with principles that would prevent sickness and yield good health. WV 103 5 I saw that now we should take special care of the health God has given us, for our work was not yet done. Our testimony must yet be borne and would have influence. I saw that I had spent too much time and strength in sewing and waiting upon and entertaining company. I saw that home cares should be thrown off. The preparing of garments is a snare; others can do that. God had not given me strength for such labor.... WV 103 6 I saw that we should encourage a cheerful, hopeful, peaceful frame of mind, for our health depends upon our doing this.... WV 103 7 I saw that when we tax our strength, overlabor and weary ourselves much, then we take colds and at such times are in danger of disease taking a dangerous form. We must not leave the care of ourselves for God to see to and to take care of that which He has left for us to watch and care for. It is not safe nor pleasing to God to violate the laws of health and then ask Him to take care of our health and keep us from disease when we are living directly contrary to our prayers. WV 103 8 I saw that it was a sacred duty to attend to our health, and arouse others to their duty, and yet not take the burden of their cases upon us. Yet we have a duty to speak, to come out against intemperance of every kind--intemperance in working, in eating, in drinking, and in drugging--and then point them to God's great medicine, water, pure soft water, for diseases, for health, for cleanliness, and for a luxury (Manuscript 1, 1863). WV 104 1 Then there was a call for an active ministry on the part of James and Ellen White along health lines. What Ellen White had been shown in the vision at the Hilliard home was so different from concepts commonly held at the time that it was with hesitancy she faced the bidding in the vision to take the lead in guiding Seventh-day Adventists and others to a way of life in harmony with nature's laws. When she was in the home of Dr. H. S. Lay, he pressed her to tell him what she had been shown. She explained that much of what was presented to her was so different from the ordinarily accepted views that she feared she could not relate it so that it could be understood. She protested that she was not familiar with medical language and hardly knew how to present it. In the conversation that followed, she set forth in simple language what she later reduced to writing in the extended chapter entitled "Health," now found in Spiritual Gifts,, Volume IV. General Counsels On Health WV 104 2 She began with eating habits. These included the use of meat--she referred to the risks incurred of contracting disease thereby, because of the increasing prevalence of disease among animals. She also detailed the harmful effects of overeating and of eating too frequently. WV 104 3 She mentioned the use of stimulants and narcotics, speaking particularly of alcohol, tobacco, tea, and coffee. She emphasized the importance of cleanliness of person and of the home and its premises; the importance of physical exercise and of the proper exercise of the will. She told of what she was shown concerning the value of water and of pure air and sunshine. She spoke of how those who looked only to God to keep them from sickness, without doing what was in their power to maintain good health, would be disappointed, for God intended they should do their part. WV 104 4 For the medical world, and for almost everyone, these were days of great ignorance in health lines. Bacteria and viruses were unknown. When disease struck, the symptoms were treated with poisonous drugs, such as strychnine, mercury, and calomel; also alcohol, blisters, and bleeding. WV 104 5 In the vision of June 6, 1863, not only was there opened to Ellen White the basic principles of healthful living, but a solemn commission was given to her that would have a bearing on her work and that of her husband for many years to come. She and James were to be teachers of health reform. But before they could teach they must know what to teach. Though they were adults, parents, and alert, their knowledge in health lines was but little different from the average--and these were days of general ignorance. WV 105 1 The Review and Herald, edited by James White and Uriah Smith, occasionally carried items such as rest, fresh air, and exercise, selected from other journals or from the writings of a Dr. Dio Lewis. Quite often articles and admonition discouraging the use of tobacco, tea, and coffee were included. But in connection with the scourge of diphtheria in the winter of 1862 and 1863, although the obituary notices kept before its readers the death of many children, up to February 1863, the Review had little to offer terrified parents but the application of a poultice of "Spanish flies and turpentine." WV 105 2 Then there came to the attention of James and Ellen White Dr. James C. Jackson's method of treatment of diphtheria, embodying simple, rational methods in the proper use of water, fresh air, and rest. Earnestly employed, these remedies saved two of the White boys when stricken, and also Moses Hull's boy; but upon the recovery of the children the experience was soon forgotten. Then in the vision of June 6, 1863, among a number of situations and matters opened up to Ellen White, health was an important one. Many of its features were to her so revolutionary that she was for a time bewildered. WV 105 3 When James and Ellen were in Boston, some three months later, James saw some books on health advertised in a periodical called the Voice of the Prophets, published by Elder J. V. Himes. He ordered the works and received them at Topsham, Maine. But he was too busy to read them, and they remained in their wrappers for some time. WV 105 4 Ellen had been working under heavy pressure to complete writing out the vision before she and her husband would visit the "Home on the Hillside" of Dr. Jackson in Dansville, New York. But she was determined that before leaving she would cover in that book the main points that had been shown to her in the health reform vision. She did not want it to be said that what she presented as shown to her in vision could have been influenced by Dr. Jackson or anyone else. WV 105 5 She made an interesting statement of what she did not read before first writing out what the Lord had revealed to her: WV 105 6 That which I have written in regard to health was not taken from books or papers.... My view was clear, and I did not want to read anything until I had fully completed my books. My views were written independent of books or of the opinions of others (Manuscript 7, 1867). WV 105 7 She had talked freely with Dr. Lay and many others upon the things shown her in vision in reference to health, but she had not read a paper dealing with health. First Visit To Dansville WV 105 8 Having completed the work on "Laws of Health," which was to be a part of Volume IV of Spiritual Gifts,, Ellen and James were now ready to make the trip to Dansville to spend a few weeks in learning all they could about health reform and new methods in the care of the sick. For weeks they had looked forward to visiting Dr. Jackson's "Our Home on the Hillside" at Dansville, New York. James White wrote regarding this health institution: WV 106 1 In the month of September, 1864, Mrs. White and self spent three weeks at the health institution at Dansville, Livingston County, New York, called "Our Home." Our object in this visit was not to take treatment, as we were enjoying better health than usual, but to see what we could see and hear what we could hear, so as to be able to give to many inquiring friends a somewhat definite report (Healthful Living, 12, No. 1). WV 106 2 The institution was well located, and the guest list ran about 300. The physicians on the staff were listed as James C. Jackson, M.D., physician-in-chief; F. Wilson Hurd, M.D.; Miss Harriet N. Austin, M.D.; Mrs. Mary H. York, M.D.; and Horatio S. Lay, M.D. WV 106 3 Dr. Lay was the Seventh-day Adventist physician of 17 years' experience at Allegan, Michigan, with whom Ellen White had talked soon after the health reform vision. This visit had encouraged him to take his ill wife to the institution and to learn what he could of the so-called rational methods. At Dansville he was soon taken onto the staff, which gave him an excellent opportunity to study the practices and procedures employed there. WV 106 4 Accompanying James and Ellen White to Dansville were Edson and Willie, and also Adelia Patten. They were given routine physical examinations by Dr. Jackson. As to James and Ellen's health report, no data is available. But they conversed freely with the doctor and listened to his lectures, took treatments, observed the attire of the women there, and dined at the institution's tables. Both gave good reports on the general atmosphere, the dietary program, and the courses of treatments. WV 106 5 They observed the various forms of water therapy, as the half-bath, the "plunge," the cold sheet pack, the compresses, and fomentations. Ellen White said: WV 106 6 I do think we should have an institution in Michigan to which our Sabbathkeeping invalids can resort (Letter 6, 1864). WV 106 7 James White found the food program equally appealing and wrote of it in some detail: The tables are spread with an abundance of plain and nourishing food, which becomes a daily luxury to the patients, as the natural and healthful condition of the taste is restored. The glutton, who gratifies his WV 107 8 depraved appetite with swine's flesh, grease, gravies, spices, et cetera, et cetera, on looking over Dr. Hurd's tract on cookery, may in his ignorance regard this style of living as a system of starvation. WV 107 1 But a few weeks' experience at "Our Home" would correct his appetite, so that he would eat plain, simple, and nutritious food with a far better relish than he now does that which is unnatural and hurtful. We never saw men and women gather around tables more cheerfully, and eat more heartily, than the patients at Dansville. The uniformity and sharpness of appetite was wonderful for a crowd of patients. It was the general leanness and lankness of these persons alone that could give the idea that they were sick. WV 107 2 Besides the usual rounds of excellently cooked wheat-meal mushes, wheat-meal biscuits, cakes, and pies, and occasionally other varieties, we found the tables bountifully loaded with the fruits of the season, such as apples, peaches, and grapes. No one need fear of starving at "Our Home." There is greater danger of eating too much. WV 107 3 The appetite of the feeble patient, who has been pining with loss of appetite over fashionable food, becomes natural and sharp, so that simple food is eaten with all that keen relish with which healthy country schoolchildren devour plain food. The food being nutritious, and the appetite keen, the danger of that class of patients who have become feeble by self-indulgence is decidedly in the direction of eating too much (Healthful Living, 14, 15, No. 1,). WV 107 4 James recognized that changing from the common meat-eating diet to one that was plain and healthful could, with some, call for time to accomplish. He warned against sudden, sweeping changes. Dr. Jackson made a deep impression upon him as a physician who was a "master of his business," a "clear and impressive speaker," and "decidedly thorough" in whatever he undertook. James closed his report on a positive note, recommending the institution to those suffering critically. As to others he had this to say: WV 107 5 To those who are active yet suffering from failing health, we urgently recommend health publications, a good assortment of which we design to keep on hand. Friends, read up in time to successfully change your habits, and live in harmony with the laws of life. WV 107 6 And to those who call themselves well, we would say, As you value the blessings of health, and would honor the Author of your being, learn to live in obedience to those laws established in your being by High Heaven. A few dollars' worth of books that will teach you how to live may save you heavy doctor bills, save you months of pain upon a sickbed, save you suffering and feebleness from the use of drugs, and perhaps from a premature grave (Ibid., 18). Active Teachers of Health Reform WV 108 1 In the three weeks they spent at Dansville, James and Ellen White found what they were needing and seeking--a practical application of the principles of healthful living that would fit them for the position they were called to fill as teachers of health. There was still much to learn, but with open minds they continued their search for what would be a help to them and to the believers generally. Together they visited churches and met with the general public. When the Whites met seasoned believers, they dealt with the subject of disease and its causes, and reforms in habits of life. Their messages were well received. The Health Reformer WV 108 2 At the General Conference session in mid-May 1866, a resolution called for Dr. H. L. Lay to furnish a series of articles through the Review on the subject of health reform. In the days following the conference, plans were quickly laid and implemented to publish a monthly health journal, which Dr. Lay would edit. The Review of June 5, 1866, carried this notice: WV 108 3 Prospectus of the Health Reformer: The first number of a monthly periodical, with the above title, sixteen pages, magazine form, with cover, will be issued at the Western Health Reform Institute, Battle Creek, Michigan, August 1, 1866.... WV 108 4 It will advocate the cure of diseases by use of nature's own remedies, air, light, heat, exercise, food, sleep, recreation, et cetera.... Price $1.00 per volume of twelve numbers (The Review and Herald, June 5, 1866). WV 108 5 In his editorial in the first number, published in August, Dr. Lay restated the aims and objects of the Health Reformer. He added that "its contributors will be persons of experience and of high mental and moral attainments. Its selections will be of the choicest kind." WV 108 6 Shortly after the launching of the journal, Ellen White wrote: WV 108 7 The Health Reformer is the medium through which rays of light are to shine upon the people. It should be the very best health journal in our country. It must be adapted to the wants of the common people, ready to answer all proper questions and fully explain the first principles of the laws of life and how to obey them and preserve health (Testimonies for the Church, 1:552, 553). Extremes Taught In The Health Reformer Bring Crisis WV 109 1 The publishing of extreme views in the Health Reformer in the summer of 1870 brought on a crisis, and at the camp meeting in Pleasanton, Kansas, in October the situation was more than ever clearly seen. In his report of that meeting, James White wrote of the unfortunate results of Ellen White's virtual silence on the subject of health because of his prolonged illness. The believers in the Midwest, having read the extreme positions being advocated in the Reformer, which would ban the use of milk, sugar, and salt, were asking: WV 109 2 How do the friends of health reform live at Battle Creek? Do they dispense with salt entirely? If so, we cannot at present adopt the health reform. We can get but little fruit, and we have left off the use of meat, tea, coffee; and tobacco, but we must have something to sustain life (Testimonies for the Church, 3:20). WV 109 3 Both James and Ellen White made it clear they could not stand by the extreme positions taken in the Health Reformer, especially by the non-Adventist contributing editor, Dr. R. T. Trall, and the editor, William C. Gage, a layman who did not in his own home carry out what he advocated in the journal. Explaining why Ellen White spoke often on health reform, her husband wrote: WV 109 4 Since we have become active again, Mrs. White oftener feels called upon to speak upon the subject of health reform because of existing extremes of health reformers than from any other reason. The fact that all, or nearly all, of the existing extremes upon health reform among our people are supposed to receive her unqualified sanction is the reason why she feels called upon to speak her real sentiments (The Review and Herald, November 8, 1870). Ellen White's Moderate Positions WV 109 5 James White explained the moderate positions they held. He embodied this in his report from the Kansas camp meeting: WV 109 6 In reference to the use of tobacco, tea, coffee, flesh meats, also of dress, there is general agreement. But at present she is not prepared to take the extreme position relative to salt, sugar, and milk. If there were no other reasons for moving carefully in reference to these things of so common and abundant use, there is a sufficient one in the fact that the minds of many are not prepared even to receive the facts relative to these things.... WV 109 7 It may be well here to state, however, that while she does not regard milk, taken in large quantities as customarily eaten with bread, the best article of food, her mind, as yet, has only been called to the importance of the best and most healthy condition possible of the cow ... whose milk is used as an article of food. She cannot unite in circulating publications broadcast which take an extreme position on the important question of milk, with her present light upon the subject (Ibid.; italics supplied). WV 110 1 Turning particularly to sugar and salt, he set forth her middle-of-the-road stance: WV 110 2 Mrs. White thinks that a change from the simplest kinds of flesh meats to an abundant use of sugar is going from "bad to worse." She would recommend a very sparing use of both sugar and salt. The appetite can, and should, be brought to a very moderate use of both (Ibid.). WV 110 3 Then he sounded warnings in another line, that of making abrupt changes: WV 110 4 While tobacco, tea, and coffee may be left at once (one at a time, however, by those who are so unfortunate as to be slaves to all), changes in diet should be made carefully, one at a time. And while she would say this to those who are in danger of making changes too rapidly, she would also say to the tardy, Be sure and not forget to change (Ibid.). WV 110 5 James and Ellen had spent most of the summer and fall of 1870 attending camp meetings. They had observed that the cause of health reform had been more or less left to flounder as those who had led out in teaching it looked on helplessly. Lifesaving Therapy For The Health Reformer WV 110 6 Going to the Review office, after a long absence from Battle Creek, James White found unoccupied both the Review editor's room and that of the editor of the Health Reformer. The latter was ill at home. "Our hands are full of business that has been waiting our return," James wrote, "and editing our periodicals" (Ibid., November 15, 1870). Warren Bacheller, connected with the Review office since he was a teenager, was, with some assistance from traveling James White, keeping the Review going, but as for the Health Reformer, it stood not only waiting, but seemingly dying. James White, never reticent to get involved in time of special need, took the paper under his wing. He saw that if it was to survive, changes must be made quickly. Without formal authorization he took over, pulling things together for the already-late November issue. He furnished an editorial for this and succeeding issues, and Ellen White helped meet the emergency by furnishing an article for each of four monthly issues. These articles followed his editorials. WV 110 7 James had three objectives in view for the magazine: "First, to raise the interest of the journal; second, to increase its circulation; third, to establish a strict pay-in-advance system" (The Health Reformer, April, 1871). WV 111 1 In White's editorials he reviewed the rise and progress of health reform among Seventh-day Adventists. He made it plain that the journal was nonsectarian, but that it had its roots in the experience and convictions of Seventh-day Adventists. Ellen White's articles, keyed to experiences and observations in traveling, developed certain lines of practical counsel under such titles as "Creatures of Circumstance" in the November 1870 issue, followed in succeeding issues by "Convenient Food," "Willpower," and "Mothers and Their Daughters." The journal was enlarged from 20 pages to 32. WV 111 2 At the General Conference session held in February 1871, James White was elected editor of the Health Reformer. In his reorganization of the journal he continued Dr. Trall's Special Department and introduced a new one, Mrs. White's Department. Having observed the efficacy of his wife's work with the general public at camp meetings, he persuaded her to take hold with him in attempts to save the paper. WV 111 3 The changes James White instituted in behalf of the Reformer soon began to bear fruit. His editorials and articles added interest. He was able to persuade Dr. R. T. Trall to modify his stances, which were tending to extremes. Mrs. White's Department was well received. He solicited articles from Adventist ministers who had adopted the health reform program, and by May he had 12. WV 111 4 But the best barometer was in the increased circulation--300 new subscriptions were received in 25 days. By December the subscription list had almost doubled, at 5,000. The Reformer was generally conceded to be the best health journal in America (The Review and Herald, December 12, 1871). Practicing New Light WV 111 5 The year previous to the Whites' first visit to Dansville had been full of anxious days in which they had learned firsthand of the value of the light they were receiving on the care of their bodies and the treatment of the sick. First, in the winter of 1863, was a battle with the dreaded diphtheria. Helplessly physicians and parents reached out for means of combating the disease. The Review of January 13, 1863, reprinted an item, taken from an Illinois paper, under the title "The Diphtheria Scourge in Western Illinois." A portion read: WV 111 6 The diphtheria has been raging throughout the country to an alarming extent, and seems, to a great extent, to baffle the skill of physicians. It is confined almost exclusively to children, and when once under headway, death is almost certain to be the result. It will pass through whole towns, missing scarcely a family, and in some instances whole families of children have been swept away by it. Two of The Three White Children Stricken WV 112 1 There was anxiety in every home in Battle Creek. Would the dread disease strike and lay low some of the precious children? WV 112 2 Then it happened! In the first week of February two of James and Ellen White's three boys complained of severe sore throats and high fever; they could hardly utter a word--undeniable, frightening symptoms. They had diphtheria. WV 112 3 Fortunately--in the providence of God, no doubt--there had come into their hands, probably through an "exchange" of papers at the Review office, either the Yates County Chronicle, of Penn Yan, New York, or some journal quoting from it, an extended article entitled "Diphtheria, Its Causes, Treatment and Cure." It was written by Dr. James Jackson, of Dansville, New York. Eagerly James and Ellen White read it. It made sense, and they immediately followed its treatment in every detail. The treatment outlined was simple--it required only a washtub, towels, sheets, and blankets--but demanded diligent attention and earnest labor. In great detail Dr. Jackson pointed out the procedures that would bring relief and finally a cure. These were attained by the simple means we today call hydrotherapy--with proper baths, packs, rest, fresh air, and, above all, absence of anxiety. WV 112 4 Jackson reported that over a period of years, while employing these means in hundreds of cases involving young and old, not one patient had died. The methods he set forth were those that he, a physician with a good understanding of physiology, had reasoned out and put together. He stated: WV 112 5 Our success has been so great, while as yet our plan of treatment has been so simple, as really to introduce a decided change in the medical practice in the particular disease, in this locality. I do not know of a physician of any school in this town who has not practically abandoned the administration of cathartics in cases of diphtheria, and ... adopted, in fact, our method (Ibid., February 17, 1863). WV 112 6 To James and Ellen White, who already highly valued "air, water, and light" as "God's great remedies" (Ibid., February 10, 1863), what Dr. Jackson wrote made more sense than either drugs or a poultice of Spanish flies compounded with turpentine. The symptoms had overtaken their children very rapidly, and the Whites lost little time in carrying out--scrupulously--the directions of Dr. Jackson. They had appointments to speak in Convis, Michigan, on Sabbath and Sunday, February 7 and 8. By following Jackson's method of treating diphtheria, which involved the better part of Friday night, on Sabbath morning they saw that they could safely leave the sick children in the hands of those who helped in the home. They drove the 15 miles (24 kilometers) to Convis Sabbath morning and took services both morning and afternoon, meeting with new converts to the Adventist message. WV 113 1 Sabbath evening they returned to Battle Creek for another night of broken sleep as they treated and watched over the children. Sunday morning they were off again to Convis for morning and afternoon meetings, as promised (Ibid.). WV 113 2 While the White children were making a speedy recovery, Ellen White was called one evening to the home of Moses Hull and his wife. Their oldest child, 6 years old, had been suddenly and severely stricken. The parents were in Monterey, holding evangelistic meetings. As reported by James White in the Review, "Mrs. White pursued the same course of treatment as with our own children, and the child appeared well the next morning" (Ibid., February 17, 1863). Henry: Death From Pneumonia WV 113 3 Six months after the health reform vision in Otsego, Henry, 16, their oldest son, took sick with pneumonia. James and Ellen were in Brookfield, New York, visiting the Abbeys. They were in good spirits planning to spend two or three more months in Maine, where Ellen would have opportunity to complete the third volume of Spiritual Gifts,. WV 113 4 While in Brookfield, New York, Elder White received impressions from a dream, which led him to feel that all was not well with the children, and that they must return to Maine without delay. Each day they anxiously waited for the arrival of the mail, but news from Topsham reported "all well." This did not satisfy their minds, and in accordance with their convictions of duty, when they had filled their appointments, they immediately returned to their children (An Appeal to the Youth, 23). WV 113 5 When on Friday, November 27, the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. Apparently all were in good health, except for Henry, who had a cold. But by the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story: WV 113 6 During the absence of their parents Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston....Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold (WCW, "Sketches and Memories of James and Ellen G. White," The Review and Herald, December 10, 1936). WV 114 1 As the cold turned to pneumonia, a kindly, experienced physician was summoned, and Henry was treated in the conventional manner, which called for the employment of poisonous drugs. The attending physician was ignorant of hydrotherapy, which was just then being pioneered by a few practitioners. Although earlier in the year, following Dr. James Jackson's guidance, two of the boys had been nursed back to health from diphtheria by an appropriate use of water, fresh air, and rest, Ellen and James were not yet prepared to use hydrotherapy as a means of treating other illnesses, and the disease now confronting them was pneumonia. WV 114 2 Henry failed rapidly. Though the Whites and Howlands prayed earnestly for his healing, he grew worse. His parents did not hesitate to talk with him about death, and even to prepare for it. Henry's faith in Jesus remained firm. He had an opportunity to meditate on his life, and he deeply regretted that in Battle Creek he had set an example short of what it should have been. This he confessed to God, his parents, and brothers. As he confessed his waywardness and sins, he was drawn nearer and nearer to God and enjoyed peace of mind and the blessing of the Lord. His faith grew ever more firm. WV 114 3 One morning while his mother was attending him he said: WV 114 4 "Promise me, Mother, that if I die I may be taken to Battle Creek, and laid by the side of my little brother, John Herbert, that we may come up together in the morning of the resurrection" (An Appeal to the Youth, 26). WV 114 5 He was given the assurance that this would be. From day to day he grew weaker. Medical science had little to offer in treating pneumonia, and it now seemed certain there would be no recovery. The record is: WV 114 6 On the fifth [day], burdened with grief, his father retired to a place of prayer, and after returned to the sickroom, feeling the assurance that God would do all things well, and thus expressed himself to his suffering son. At this his countenance seemed to light up with a heavenly smile, and he nodded his assent and whispered, "Yes, He will" (Ibid., 27). WV 114 7 In one conversation he said: WV 114 8 "Father, you are losing your son. You will miss me, but don't mourn. It is better for me. I shall escape being drafted, and shall not witness the seven last plagues. To die so happy is a privilege" (Ibid., 29). WV 114 9 On several occasions Henry dictated short messages of admonition and assurance to young friends in Battle Creek. The deathbed scene was recorded by Adelia Patten: WV 115 1 He said to his mother, "Mother, I shall meet you in heaven in the morning of the resurrection, for I know you will be there." He then beckoned to his brothers, parents, and friends, and gave them all a parting kiss, after which he pointed upward and whispered, "Heaven is sweet." These were his last words (Ibid., 31). Funeral Services In Topsham And Battle Creek WV 115 2 During the three months Henry and his brothers had been in Topsham he had made a number of acquaintances. At their request a funeral service was held in the Baptist church just across the street from the Howland home. M. E. Cornell, at that time working in Maine, was asked to officiate. Then the family took Henry's body, in a "metallic burial casket," back to Battle Creek. There Uriah Smith presided at the funeral, which was attended by many friends of the family. Henry's former schoolmates were there; in the closing exercises they sang a hymn and then accompanied the family and friends to Oak Hill Cemetery. Looking back at the experience, Ellen White wrote: WV 115 3 When our noble Henry died, at the age of 16--when our sweet singer was borne to the grave, and we no more heard his early song--ours was a lonely home. Both parents and the two remaining sons felt the blow most keenly. But God comforted us in our bereavements, and with faith and courage we pressed forward in the work He had given us, in bright hope of meeting our children who had been torn from us by death, in that world where sickness and death will never come (Life Sketches of Ellen G. White, 165, 166). Willie's Bout With Pneumonia WV 115 4 Ellen and James had learned something of the value of water in the treatment of disease in their encounter with diphtheria when the plague struck Edson and Willie; they also had learned the futility of drug medication when they lost Henry to pneumonia. Then, two months later, during the second week of February 1864, when Willie was stricken with pneumonia, they were confronted with a dilemma that could mean life or death to one of their two remaining children. Ellen White reported their daring decision: WV 115 5 We decided that we would not send for a physician, but do the best we could with him ourselves by the use of water, and entreat the Lord in behalf of the child. We called in a few who had faith to unite their prayers with ours. We had a sweet assurance of God's presence and blessing (Spiritual Gifts, 4a:151). WV 116 1 Nor was there any delay in making a beginning: WV 116 2 The next day Willie was very sick. He was wandering. He did not seem to see or hear me when I spoke to him. His heart had no regular beat, but was in a constant agitated flutter. We continued to look to God in his behalf, and to use water freely upon his head, and a compress constantly upon his lungs, and soon he seemed rational as ever. He suffered severe pain in his right side, and could not lie upon it for a moment. This pain we subdued with cold water compresses, varying the temperature of the water according to the degree of the fever. We were very careful to keep his hands and feet warm (Ibid., 4a:151, 152). WV 116 3 The anxious parents watched over him day and night until they were both nearly worn out. It was very clear that the application of hydrotherapy in such a case called for tireless effort. But it produced good results. Ellen White wrote later: WV 116 4 We expected the crisis would come the seventh day. We had but little rest during his sickness, and were obliged to give him up into others' care the fourth and fifth nights. My husband and myself the fifth day felt very anxious. The child raised fresh blood, and coughed considerably. My husband spent much time in prayer. WV 116 5 We left our child in careful hands that night. Before retiring, my husband prayed long and earnestly. Suddenly his burden of prayer left him, and it seemed as though a voice spoke to him and said, "Go lie down; I will take care of the child." WV 116 6 I had retired sick, and could not sleep for anxiety for several hours. I felt pressed for breath. Although sleeping in a large chamber, I arose and opened the door into a large hall, and was at once relieved, and soon slept. WV 116 7 I dreamed that an experienced physician was standing by my child, watching every breath, with one hand over his heart, and with the other feeling his pulse. He turned to us and said, "The crisis has passed. He has seen his worst night. He will now come up speedily, for he has not the injurious influence of drugs to recover from. Nature has nobly done her work to rid the system of impurities." WV 116 8 I related to him my worn-out condition, my pressure for breath, and the relief obtained by opening the door. Said he, "That which gave you relief will also relieve your child. He needs air. You have kept him too warm. The heated air coming from a stove is injurious, and were it not for the air coming in at the crevices of the windows, would be poisonous, and destroy life. Stove heat destroys the vitality of the air, and weakens the lungs. The child's lungs have been weakened by the room being kept too warm. Sick persons are debilitated by disease and need all the invigorating air that they can bear to strengthen the vital organs to resist disease. And yet in most cases air and light are excluded from the sickroom at the very time when most needed, as though dangerous enemies" (Ibid., 4a:152, 153). WV 117 1 What consolation this dream, and the assurance that came to her husband a few hours before, brought to them! She reported: WV 117 2 We found in the morning that our boy had passed a restless night. He seemed to be in a high fever until noon. Then the fever left him, and he appeared quite well, except weak. WV 117 3 He had eaten but one small cracker through his five days' sickness. He came up rapidly, and has had better health than he has had for several years before (Ibid., 4a:153). WV 117 4 She added the significant words "This experience is valuable to us." What contrasting, thought-provoking object lessons James and Ellen White had experienced in just 11 weeks! Now, more than ever, they knew that they must dig deep, learn how to combat disease, and discover sound dietetic principles. In this experience they had learned the importance of clean, fresh air in the treatment of sickness. WV 117 5 To learn ways to prevent disease was just as important in the care of the body as treatment during illness. Ellen White Tries The Meatless Diet WV 117 6 In the vision at Otsego, Michigan, light was given to Ellen White on major changes that would improve their health. She was shown the contrast between the human race today and Adam and Eve in Eden. Our first parents were noble in stature, perfect in symmetry and beauty, sinless, and in perfect health. "I inquired," she stated, "the cause of this wonderful degeneracy, and was pointed back to Eden" (Ibid., 4a:120). It was the disobedience of our first parents, leading to intemperate desires and violation of the laws of health, that had led to degeneracy and disease. She called for reform in eating habits; these included eliminating meat from the diet. She referred to the risks of contracting disease because of the increased prevalence of disease among animals. WV 117 7 I have thought for years that I was dependent upon a meat diet for strength. I have eaten three meals a day until within a few months. It has been very difficult for me to go from one meal to another without suffering from faintness at the stomach, and dizziness of the head.... Eating meat removed for the time these faint feelings. I therefore decided that meat was indispensable in my case. WV 118 1 But since the Lord presented before me, in June, 1863, the subject of meat eating in relation to health, I have left the use of meat. For a while it was rather difficult to bring my appetite to bread, for which, formerly, I have had but little relish. But by persevering, I have been able to do this. I have lived for nearly one year without meat. For about six months most of the bread upon our table has been unleavened cakes [gems], made of unbolted wheat meal and water, and a very little salt. We use fruits and vegetables liberally. I have lived for eight months upon two meals a day. I have applied myself to writing the most of the time for above a year. For eight months have been confined closely to writing. My brain has been constantly taxed, and I have had but little exercise. Yet my health has never been better than for the past six months (Ibid., 4a:153, 154). WV 118 2 In an address given in Battle Creek on March 6, 1869, Ellen White further described her experiences as a health reformer: WV 118 3 I suffered keen hunger. I was a great meat eater. But when faint, I placed my arms across my stomach and said: "I will not taste a morsel. I will eat simple food, or I will not eat at all." Bread was distasteful to me. I could seldom eat a piece as large as a dollar. Some things in the reform I could get along with very well, but when I came to the bread I was especially set against it. WV 118 4 When I made these changes, I had a special battle to fight. The first two or three meals, I could not eat. I said to my stomach: "You may wait until you can eat bread." In a little while I could eat bread, and graham bread, too. This I could not eat before; but now it tastes good, and I have had no loss of appetite (Testimonies for the Church, 2:371, 372). WV 118 5 She continued: WV 118 6 I left off these things [meat, butter, and three meals] from principle. I took my stand on health reform from principle. And since that time, brethren, you have not heard me advance an extreme view of health reform that I have had to take back.... WV 118 7 I do not regard it a great privation to discontinue the use of those things which leave a bad smell on the breath and a bad taste in the mouth. WV 118 8 Is it self-denial to leave these things and get into a condition where everything is as sweet as honey; where no bad taste is left in the mouth and no feeling of goneness in the stomach? These I used to have much of the time. I have fainted away with my child in my arms again and again. WV 118 9 I have none of this now, and shall I call this a privation when I can stand before you as I do this day? There is not one woman in a hundred that could endure the amount of labor that I do. I moved out from principle, not from impulse. I moved because I believed Heaven would approve of the course I was taking to bring myself into the very best condition of health, that I might glorify God in my body and spirit, which are His (Ibid., 2:372). ------------------------Chapter 8--James: Learning The Hard Way WV 120 1 When James married Ellen at age 25 he possessed unusual physical strength and ability. He had grown strong and tall working on his father's farm. During the years immediately following the Disappointment his zeal for the cause propelled him along a course that made increasing demands on his time and strength. WV 120 2 By 1865 he was president of the General Conference; head of the General Conference Committee; president of the SDA Publishing Association; active in writing, publishing, traveling, and filling appointments. In addition he had been intimately involved in publishing the first of a series of Ellen's pamphlets, Health; or How to Live. WV 120 3 On Friday, August 18, at age 44, he suffered a stroke of paralysis. Here is what led up to this: WV 120 4 [The next three sentences have been updated (2018) for historical accuracy.] After the General Conference in May, James and Ellen met up with Elder Loughborough who was visiting various churches, when they got wind of a critical situation developing in Marion, Iowa. Providentially, they had just rescheduled the annual state conference and had planned to go together to Pilot Grove for that conference. As a result of most earnest labor there, the trouble was seemingly resolved, and the visiting workers were again on their way. WV 120 5 But it took a heavy toll on James. James and Ellen had looked forward to a little period of rest on returning from Iowa but were denied this, as they were called upon to contend with criticism and falsehoods. Then they faced an appointment with the church in Memphis, Michigan, across the state, just north of Detroit. A debt hung over the meetinghouse, and the members were discouraged. James White's presence was urged. Ellen White described the journey: WV 120 6 When the time came to attend our appointment in Memphis, we needed rest of body and mind. A constant strain had been upon us for months.... Yet we urged up our exhausted energies, arose at midnight, walked about a mile to the depot, and stepped on board the train which was to take us to Detroit.... The meetings in Memphis were those of labor. My husband here performed the amount of labor which was sufficient for two men who possessed a good degree of strength. His vital energies were exceedingly depressed, yet his zeal in the cause of God urged him on presumptuously to exhaust, by overlabor, the little strength that remained. WV 121 1 Our meetings closed on Sunday evening after eleven o'clock. We retired after midnight, and arose at daybreak to take the stage for the cars [train]. The cars missed connection, and we did not arrive at our home till past midnight. WV 121 2 My husband slept but little, and would not be prevailed upon to rest the next day. He thought his business required his presence at the office. Night found him exhausted. His sleep was broken and unrefreshing, yet we rose in the morning at five o'clock to take our usual walk before breakfast (The Review and Herald, February 20, 1866). WV 121 3 As they walked that early-morning hour, on Wednesday, August 16, they stopped for milk at Brother Lunt's home, and then stepped into the corn patch. Admiring the full ears, James plucked one and started to pull back the husk. Ellen, by his side, heard a strange noise. Looking up, she saw the face of her husband flushed, and then she saw his right arm drop to his side, helpless. He attempted to raise his arm but could not. He staggered, but did not fall. He was unable to speak. Ellen helped him into the Lunt home. Indistinctly James uttered the word "Pray," and repeated it. Ellen reported later: WV 121 4 We dropped to our knees and cried to God, who had ever been to us a present help in time of trouble. He soon uttered words of praise and gratitude to God, that he could use his arm. His hand was partially restored, but not fully (Ibid.). WV 121 5 Physicians were called, but they had little to offer, either as to what might be done for him or encouragement that he would survive. WV 121 6 Two days later, Friday, August 18, James White was carried on a couch to his own home. The next Tuesday, as the Review and Herald came from the press, it carried a notice that Elder White had been stricken by "a partial shock of paralysis." Seeking Help at Dansville WV 121 7 For five weeks James was tenderly cared for by Ellen, joined by the Uriah Smiths, the George Amadons, and the M. J. Cornells (Ibid., November 7, 1865). Having spent a few weeks at "Our Home" in Dansville, New York, during the past year, Ellen White was convinced of the value of water as one of God's approved remedies, and having no confidence in the use of poisonous drugs, she turned to hydrotherapy. But this, in her worn-out condition, seemed more than she could undertake. There were none in Battle Creek who would dare to venture treating James with the little-known hydropathic remedies. This led her to consider taking him to Dansville. Dr. H. S. Lay, now in Battle Creek, was sent for and helped them decide that James should go back with him to "Our Home on the Hillside." And as will be seen from the notice placed in the Review by the acting editor, James White was not the only one who traveled with the doctor to Dansville: WV 122 1 Journeyed, from this city, Thursday, the fourteenth inst., in quest of rest and health, a Seventh-day Adventist invalid party consisting of the following named persons: Elder James White and wife, Elder J. N. Loughborough, Sr., M. F. Maxson, and the editor of the Adventist Review [Uriah Smith]. WV 122 2 They were accompanied by Dr. H. S. Lay, recently by request from Dansville, New York, to which place they now direct their course....We hope also these overworked and overburdened servants of the Lord will share largely in the prayers of the faithful, while they are obeying that very important, but much-neglected, command of Christ, to "rest a while" [Mark 6:31] (The Review and Herald, September 19, 1865). WV 122 3 The Whites were cordially welcomed by Dr. Jackson, and the next day all in the party were given physical examinations. A cottage close to the institution was found where the Whites had upstairs rooms. Treatments were begun, and each day they walked in the open air. Smith and Loughborough remained for rest and treatment. WV 122 4 Dr. Jackson's judgment in regard to James was that "it was very fortunate for him that he was arrested in his course of toil and labor when he was; for if nature had held up even but a short time longer under the same pressure, it would have eventually given way, and in such a manner as to produce a complete wreck, for which there would have been no remedy. As it is, under proper hygienic influences, he will fully recover, regaining more than his former health and strength; but the causes which have led to this attack must for all time be avoided, and to the work of recovery, quite a length of time, perhaps six or eight months, must be devoted" (Ibid., October 3, 1865; italics supplied). WV 122 5 James and Ellen remained at Dansville for about three months. Here they had opportunity to observe methods of treatment and the wholesome diet. WV 122 6 In time the Whites were able to secure a ground-floor apartment. There were good days for James, and there were bad days. When disturbed with the extreme nervousness that accompanied his illness, he seemed to lose courage. But the good days outnumbered the bad. On October 23 Dr. Lay sent to the Review a report of the progress he was making: WV 122 7 Though he has made marked progress toward recovery since coming to this place, yet he is far from being well; and in order for him to fully recover, it seems indispensably necessary that he should devote at least several months to that special object; and in order to do this successfully, he needs rest, simple diet, judicious bathing, a certain amount of exercise in the open air, with the most pleasant social surroundings; consequently his family should be here with him. He should also have a team at his command, that he may ride every day when the weather will permit (Ibid., October 31, 1865). WV 123 1 He wrote of the arduous labors of Ellen White in caring for her husband, and felt she should have some help and several months' treatment. He called for Adelia Patten, now Mrs. Van Horn, who had filled an extremely important place in the White family, to be sent to Dansville. WV 123 2 Dr. Lay's suggestions were taken seriously, for everyone was ready to do whatever was thought best to hasten James's recovery. On November 7 Adelia Van Horn and the children, Edson and Willie, left Battle Creek, and the next day there was a united White family at Dansville. Arrangements were also made for the use of a carriage and a team of horses that would augment James's physical activities. WV 123 3 The total expense for the White family was now running at $40 per week, and that of Loughborough about $20. The denomination had no plan for aiding workers who were ill, so fellow Adventists sent generous gifts to Battle Creek to help carry the burden. In six weeks' time Smith and Loughborough were fully recovered, but Loughborough stayed on to be a help to the Whites. WV 123 4 Morning, noon, and night those of like faith met to pray for James White, but he made very slow progress. In explanation Ellen White wrote: WV 123 5 My husband could obtain but little rest or sleep nights. He suffered with the most extreme nervousness. I could not sew or knit in his room, or converse but very little, as he was easily agitated, and his brain confused almost beyond endurance. He required almost constant care, and the Lord gave me strength according to my need.... WV 123 6 Many nights when my husband was suffering with pain, unable to rest or sleep, have I left my bed at midnight and bowed before God and earnestly prayed for Him to grant us this token of His love and care--that my husband might realize the soothing influence of His Holy Spirit, and find rest in sleep.... We had the evidence that God heard us pray, and my husband would drop into a quiet sleep (Ibid., February 27, 1866). WV 123 7 We did not doubt that God could work a miracle, and in a moment restore to health and vigor. But should He do this, would we not be in danger of again transgressing--abusing our strength by prolonged, intemperate labor, and bringing upon ourselves even a worse condition of things? (Ibid., February 20, 1866). WV 124 1 The fact that his illness was the result of overwork, together with the instructions of the Dansville physicians concerning the importance of entire rest, led him, in his feeble state, to shrink from all exertion. Here was one of the most serious obstacles to his recovery (Life Sketches of James White and Ellen G. White (1888), 353, 354). WV 124 2 With the coming of December, the family knew they would have to endure a winter in somewhat cramped quarters, and with the very slow recovery of James, there were days when he was so discouraged he thought he might not live. Ellen worked devotedly and untiringly in the care of her husband until she herself was in danger of a breakdown. She knew she could not keep up the program as it was at Dansville through the whole winter. Her thoughts turned to Battle Creek: WV 124 3 I thought of our large and convenient house at Battle Creek, with its high and airy rooms, and asked myself the question Would we not make more rapid progress toward health were we at our own home? I thought of the large reservoir of hot water upon our stove--ready for use at any time--and our immense cistern of soft water, and our filter in the cellar, our various bathing pans, and bathroom fitted up with a stove. WV 124 4 But all these convenient things had but little weight in my mind compared with my anxiety to get my husband, while I could, among his tried brethren who knew him, and who had been benefited by his labors (The Review and Herald, February 27, 1866). WV 124 5 Ellen White was convinced that they should return to Battle Creek. But she would not trust her judgment alone. She prayed that God would guide her and not allow her to take one wrong step. As she prayed, the conviction grew that she must take James where he could be among his brethren. She talked with Dr. Lay. He told her that she could not take him home, for he could not endure the journey. Then she talked with Dr. Jackson. He thought it would be well to try it, taking the journey in easy stages. She sought the counsel of Loughborough, who was surprised at first at such a sudden move, but saw light in it. James, overhearing her conversations, was soon enthusiastic to go. They packed that evening, finishing before 9:00. WV 124 6 On December 6 they took the train to Rochester. James had proposed that they call some of their trusted friends in that vicinity to come to Rochester to engage in seasons of prayer--J. N. Andrews, who lived in Rochester but was laboring in Maine; the Lindsays from Olcott; and friends in Roosevelt "who had faith in God, and felt it their duty." "These friends," wrote Ellen White, "came in answer to his call. For ten days we had special and earnest seasons of prayer. All who engaged in these seasons of prayer were greatly blessed" (Ibid.). The Important Vision Of December 25 WV 125 1 Each morning the group met in the Andrews home in Rochester; in the afternoons they went to the Lamson home, where they could be with James as they prayed. This routine continued till December 25. Ellen White described what then took place: WV 125 2 Christmas evening as we were humbling ourselves before God, and earnestly pleading for deliverance, the light of heaven seemed to shine upon us, and I was wrapped in a vision of God's glory. It seemed that I was borne quickly from earth to heaven, where all was health, beauty, and glory. Strains of music fell upon my ear, melodious, perfect, and enchanting. I was permitted to enjoy this scene awhile before my attention was called to this dark world (Ibid.). WV 125 3 Recounting the experience many years later, Loughborough declared: WV 125 4 As she related the vision to us, she said: "Satan's purpose was to destroy my husband, and bring him down to the grave. Through these earnest prayers, his power has been broken" (Pacific Union Recorder, November 21, 1912). WV 125 5 Ellen had been caring for James for more than four months, but neither she nor the others had witnessed the progress for which they had hoped and prayed. Why? And what did the future hold? The answers came in the vision: "I had an encouraging view of the case of my husband, the particulars of which will be presented hereafter" (The Review and Herald, February 27, 1866). WV 125 6 I was shown that God had suffered this affliction to come upon us to teach us much that we could not otherwise have learned in so short a time. It was His will that we should go to Dansville, for our experience could not have been thorough without it (Testimonies for the Church, 1:614, 615). WV 125 7 I have been shown that Satan is angry with this company who have continued for three weeks praying earnestly in behalf of this servant of God, and he is now determined to make a powerful attack upon them. I was told to say to you, "Live very near to God that you may be prepared for what comes upon you" (Pacific Union Recorder, November 21, 1912). WV 125 8 Ellen White reported that shortly after the vision, with its encouragement to James, "my husband then proposed our returning to Battle Creek the next week on Monday [January 1, 1866], New Year's evening.... I felt the evidence that the Lord would go with us on our journey, and bring us safely to our home again" (The Review and Herald, February 27, 1866). WV 126 1 New Year's day was set for the trip. Andrews proposed that he accompany them to Battle Creek, but Ellen replied that she wished them to go by themselves, trusting alone in God to sustain them. A number of their friends accompanied them to the railway station to see them off. WV 126 2 At Battle Creek later in the day they were met by friends and escorted to their home, which had been comfortably prepared for them. At 5:00 they sat down at their dining table, bountifully spread with good food that the women of the church had prepared. James rested well through the night and on the weekend participated in the services at the church. Wrote Ellen: WV 126 3 I saw that God was fitting up my husband to engage in the solemn, sacred work of reform which He designs shall progress among His people. It is important that instructions should be given by ministers in regard to living temperately. They should show the relation which eating, working, resting, and dressing sustain to health. All who believe the truth for these last days have something to do in this matter (Testimonies for the Church, 1:618). Ellen Shocks Battle Creek (With Unconventional Therapy) WV 126 4 The year following the Whites' return from Dansville was a "year of captivity." Ellen's attention was given almost wholly to James's care. Although there had been temporary gains, James had remained an invalid in spite of her efforts. But remembering the assurance given her in the vision at Rochester, Ellen White could not dismiss the picture in her mind of her and her husband working together to build up the cause. She feared, however, that James had been too much impressed with the counsel of the physicians at Dansville, who urged entire rest, both of body and mind, for those who had been prostrated by overwork. WV 126 5 Having become fully satisfied that James would not recover from his protracted sickness while remaining inactive, Ellen decided to "venture a tour in northern Michigan" with James "in his extremely feeble condition, in the severest cold of winter" (Ibid., 1:570). WV 126 6 She added, WV 126 7 It required no small degree of moral courage and faith in God to bring my mind to the decision to risk so much, especially as I stood alone.... But I knew I had a work to do, and it seemed to me that Satan was determined to keep me from it. I had waited long for our captivity to be turned and feared that precious souls would be lost if I remained longer from the work. To remain longer from the field seemed to me worse than death, and should we move out we could but perish (Ibid.). WV 127 1 In recounting the experience several years later, Ellen stated: WV 127 2 We had the assurance that God could raise him up, and we believed he would yet be able to work in the cause of God. I thought my husband should have some change, and we took our team, faithful Jack and Jim, and ventured a journey to Wright, Michigan. WV 127 3 In this matter I was obliged to move contrary to the judgment of my brethren and sisters in Battle Creek. They all felt that I was sacrificing my life in shouldering this burden; that for the sake of my children, for the cause of God, I should do all in my power to preserve my life (Manuscript 1, 1867). WV 127 4 So, in a snowstorm, on December 19, 1866, they left Battle Creek with the team and Brother Rogers for northern Michigan, planning to make Wright, Ottawa County, their first stop. The weather was stormy, yet they drove 46 miles [74 kilometers] that day, and were obliged to put up at a noisy rum tavern. WV 127 5 The next morning they arose at 5:00 and before breakfast drove 15 miles [24 kilometers] against a keen north wind to Brother Hardy's. Here they thanked God for the hospitality and the simple, wholesome food. Driving another 23 miles [37 kilometers] brought them to Wright. Ellen reported: WV 127 6 My husband stood the long and severe journey of ninety miles [144 kilometers] much better than I feared, and seemed quite as well when we reached our old home at Brother Root's as when we left Battle Creek (Ibid., 1:570). WV 127 7 Here commenced our first effective labors since the sickness of my husband. Here he commenced to labor as in former years, though in much weakness (Ibid., 1:571). WV 127 8 At long last they were turning a corner, with the promise of better days ahead. But the battle was not fully won. It took some persuasion on her part to get James to prepare reports for the Review. But this was a significant step in his recovery. WV 127 9 Wright was off the beaten path; ministers seldom visited the church. Ellen wrote: WV 127 10 We found this church in a very low condition. With a large portion of its members the seeds of disunion and dissatisfaction with one another were taking deep root, and a worldly spirit was taking possession of them. And notwithstanding their low state they had enjoyed the labors of our preachers so seldom that they were hungry for spiritual food (Ibid., 1:570, 571). WV 128 1 The situation was just the challenge James White needed to draw him into active spiritual labor. They conducted a series of meetings, lasting several weeks. Visions were given to Ellen presenting lines of instruction, counsel, and reproof for a number of the members of that church. WV 128 2 It was a critical time for a number in the church. They hardly knew how to relate to personal testimonies. It is not easy to receive and accept reproof. In the service Sabbath morning, January 12, James White saw an opportunity to help the church in a special way. He spoke on the testimony to the Laodiceans, drawing parallels and giving counsel. He pointed to the Saviour standing at the door, knocking, waiting, entreating. He reminded the audience: WV 128 3 It is those He loves that He rebukes and chastens, whether by the cutting testimony of the Word of God or by a corresponding testimony, pointing out their errors and spiritual blindness. Let those, then, thus reproved, rejoice, instead of being discouraged. It is the best of evidence that their salvation is possible (The Review and Herald, January 29, 1867). WV 128 4 This was a landmark experience in the history of the Wright church, bringing strength and stability. It also was a milestone in James White's finding his way back to active service. Ellen White was jubilant. During the six weeks that they were at Wright, she spoke 25 times, and James 12. Since James was recovering from a long illness, she carried the heavy part of the burden, but she was careful to see that her husband led out. WV 128 5 Ultimately nine baptisms resulted from this evangelistic thrust, and the church was spiritually revived. The Roots, who so graciously took the Whites into their home, cared for them as tenderly "as Christian parents can care for invalid children" (Testimonies for the Church, 1:570). As a result, the Roots were blessed with health and temporal prosperity. Root reported that his wheat fields had produced 27 bushels [108 pecks] to the acre [.41 hectare] and some 40 [160 pecks], while the average yield of his neighbors' fields had been only seven bushels [28 pecks] to the acre [.41 hectare] (Ibid., 1:574, 575). WV 128 6 Ellen insisted on keeping up James's exercise program. They took a long walk twice a day. Then came a snowstorm that left a heavy blanket on the ground, bringing a minor crisis. She later told of it: WV 128 7 I went to Brother Root and said, "Brother Root, have you a spare pair of boots?" "Yes," he answered. WV 129 1 "I should be glad to borrow them this morning," I said. Putting on the boots and starting out, I tracked a quarter of a mile [.41 kilometer] in the deep snow. On my return, I asked my husband to take a walk. WV 129 2 He said he could not go out in such weather. WV 129 3 "Oh, yes, you can," I replied. "Surely you can step in my tracks." WV 129 4 He was a man who had great respect for women; and when he saw my tracks, he thought that if a woman could walk in that snow, he could. That morning he took his usual walk (Manuscript 50, 1902 [see also Selected Messages 2:307]). WV 129 5 On January 29, 1867, the Whites left Wright and rode to Greenville, Montcalm County, a distance of 40 miles [64 kilometers]. Ellen described the trip: WV 129 6 It was the most severely cold day of the winter, and we were glad to find a shelter from the cold and storm at Brother Maynard's. This dear family welcomed us to their hearts and to their home. We remained in this vicinity six weeks, laboring with the churches at Greenville and Orleans, and making Brother Maynard's hospitable home our headquarters (Testimonies for the Church, 1:575). WV 129 7 The activities in the Greenville area were much the same as those at Wright. Meetings were frequent, and both James and Ellen participated. She noted the improvement in her husband's health: WV 129 8 His labors were received by the people, and he was a great help to me in the work.... The Lord sustained him in every effort which he put forth. As he ventured, trusting in God, regardless of his feebleness, he gained strength and improved with every effort (Ibid.). WV 129 9 With the prospect improving that the two would work together again, Ellen's feeling of "gratitude was unbounded." Subjects dealt with in depth were primarily Systematic Benevolence and health reform in its broad aspects. They found the Word more readily received there than at Wright, prejudice breaking away as plain truth was spoken (The Review and Herald, February 19, 1867). WV 129 10 They were delighted with Greenville's surroundings. Of this James wrote: WV 129 11 One might suppose that Montcalm County was a very new, log-house country, it being seventy-five miles [120 kilometers] north of Calhoun County [and Battle Creek]. But this is the most beautiful portion of the State. The farmers are generally independent, many of them rich, with large, splendid houses, large, fertile farms, and beautiful orchards. WV 129 12 One traveling through this country passes a variety of scenery peculiar to Michigan, namely, rolling, oak openings, and plains covered with heavy maple and beech, and lofty pines. Then before he is aware of it, he comes upon a fine farm with buildings equal in size and style to the dwellings in our small cities (Ibid.). WV 130 1 "The sleighing has been excellent for the last two months," he reported, "and the weather, generally, comparatively mild and fine" (Ibid.). With their team of horses, which were a great blessing, they drove from five to 40 miles [eight to 64 kilometers] nearly every day. In his report written March 3, James informed the readers of the Review: WV 130 2 Since we left home [Battle Creek on December 19], ... we have ridden, with our team, one thousand miles [1,600 kilometers], and have walked some each day, in all amounting to one hundred miles [160 kilometers]. This, with our preaching, writing, baths, and rest hours, has filled up our time (Ibid., March 12, 1867). WV 130 3 Other reports put his health at about one-half recovered. He was still frail, but determined to move on by faith, looking forward to full restoration. He closed his report of their work in the vicinity of Greenville: WV 130 4 We have taken our leave of this people for the present, who express a desire that we should settle among them. And we feel the strongest desire, if the Lord will, to settle with this dear people where our testimony, as is most natural, is prized more than in those places where they are blessed with much ministerial labor, and the labors also of efficient local elders and experienced brethren. WV 130 5 When men come from ten to fifteen miles [16-24 kilometers] on foot, and aged and feeble come from three to twelve miles [five-19 kilometers] on foot, at this season of the year, depend upon it, they come to hear (Ibid.) Disappointing Reception in Battle Creek WV 130 6 With the spring thaws, the roads were getting bad, making weekly visits to the churches difficult. James was eager to see the church members in Battle Creek and to "rejoice with them in the work which God was doing for him" (Testimonies for the Church, 1:577), so they planned the trip south in such a way that they could spend a few days visiting believers en route. One night Ellen White was given a disquieting dream. It warned of a cold reception in Battle Creek (Ibid., 1:578). They had reason to expect that after an absence of three months, during which James White had definitely improved in health, they would be heartily welcomed. WV 130 7 But no. False reports and criticism had done their work. Although James took services Sabbath morning and afternoon, March 16, speaking with clearness, and again Sunday morning, and Ellen White bore her testimony with freedom, they seemed to be held at a distance. WV 131 1 Ellen was crushed. James too was terribly disappointed at the cold reception. Little by little they discovered the reason. Part of the problem rested in Ellen White's refusal to take the counsel of friends and church leaders in Battle Creek that would have dissuaded her from taking her husband to Wright in December. Also, evil reports had been bandied about for some time to the effect that James White had a craze for money and that the Battle Creek church had not the slightest confidence in the testimonies of Sister White. WV 131 2 While painful, such reports were no great surprise to Ellen, for this had been revealed to her in a dream. The Move To Greenville WV 131 3 Under these circumstances James and Ellen White packed some of their goods and on Thursday, April 25, left by wagon for Greenville. They arrived at the Maynard home Tuesday afternoon, April 30. "Home again," they sighed. From the Maynard yard they could see the framework of their new home, rising half a mile away on farm acreage they had purchased before the trip to Battle Creek. "Before getting out of the carriage," wrote James White, they drove over to it "and viewed the premises." He added, "Today, May 2, we start the plow for garden. We hope, with the blessing of God, to prosper in our new home" (The Review and Herald, May 14, 1867). WV 131 4 But they had hardly moved in when they returned to Battle Creek to attend the May 14 General Conference of 1867. Although weary from traveling and the move to Greenville, they spoke on "both Sabbath and First-day upon the coming of the Lord, and felt much as we used to feel on such occasions" (Ibid., May 28, 1867). WV 131 5 The Battle Creek church had not yet fully disabused themselves of their indifferent attitudes toward the Whites, but there was an exchange of formal statements published in the Review: the Battle Creek church expressed sympathy, and James and Ellen White expressed love and confidence in the church at Battle Creek. They requested the prayers of the church and all who had faith (Ibid.). By the end of May they were back in Greenville. Farming In Greenville WV 131 6 It was a happy day for the Whites--James White, and Willie, now 12--when on Thursday, May 2, 1867, they could see the plow turn the rich soil on their little Greenville farm (Ibid., May 14, 1867), to be followed quickly by the setting out of grapes, blackberries, raspberries, and strawberries, and incidentally watch the construction of their new home. At some point about this time Ellen devised a plan to encourage James to engage in physical activity. He had been warned by the physicians at Dansville that physical activity could lead to another stroke. Ellen had been shown that without mental and physical activity he could not hope to recover fully. Here is her account: WV 132 1 In the spring there were fruit trees to be set out and a garden to be made. "Willie," I said, "please buy three hoes and three rakes. Be sure to buy three of each." When he brought them to me, I told him to take one of the hoes, and Father another. Father objected, but took one. Taking one myself, we began to work; and although I blistered my hands, I led them in the hoeing. Father could not do much, but he went through the motions. It was by such methods as these that I tried to cooperate with God in restoring my husband to health (Manuscript 50, 1902 [see also Selected Messages 2:307]). WV 132 2 Rather triumphantly James White reported on Tuesday, June 18, that he harnessed his horses and went to town on business and brought home materials for the builders (The Review and Herald, June 25, 1867). Sabbath, June 29, he and Ellen met with the church in Fairplains. He spoke in the morning for an hour and a half on baptism, and in the afternoon for an hour on Galatians 6:6, 7, on reaping what one sows. Ellen followed, speaking for an hour. The next morning he led four candidates into the nearby lake and baptized them. Willie was one of the four. James took Brother King into the water with him in case he needed assistance, but he needed none. Getting In The Hay WV 132 3 The work of recovery continued at a steady but slow pace. Thursday and Friday, July 18 and 19, were busy days for James White, for it was time to get in the hay. He arranged with the neighbors to cut the hay, and expected to invite them to help him get it in. But Ellen saw a good opportunity to draw her husband into further activity. While the hay was drying she slipped away and visited the neighbors. Through inquiry she learned that they were pressed with their own work, but were planning to help James get his hay in. To each she said, "When he sends for you, tell him what you have just told me, that you are pressed with your own work and it is not convenient to leave your own work, as you will suffer loss if you do" (see Life Sketches of James White and Ellen G. White (1888), 357). The neighbors were reluctant to do this, but when she explained her plan to encourage James in activity, they agreed to cooperate. The story is told in several places, but here is the account as related in Life Sketches of James and Ellen White, published in 1888: WV 132 4 When the call was made for help, all the neighbors declared themselves too busy to respond. It was necessary that the hay be secured at once, and Elder White was sorely disappointed. But Mrs. White was not at all despondent; she resolutely said: "Let us show the neighbors that we can attend to the work ourselves. Willie and I will rake the hay and pitch it on the wagon, if you will load it and drive the team." To this he consented; but how could they make the stack? WV 133 1 The farm was new, and they had no barn. Mrs. White volunteered to build the stack, if her husband would pitch up the hay, while Willie should be raking for another load (Ibid.). WV 133 2 Some of the neighbors, as they passed by, were surprised to see Ellen White, the woman who spoke each week to a houseful of people, treading down the hay and building the stack. Reporting his activities for this week, James wrote: "I have worked from six to twelve hours each day, and have enjoyed blessed sleep from six to nine hours each night.... My work has been haying, plowing, grading about the house, hoeing, and putting down carpets" (The Review and Herald, July 30, 1867). WV 133 3 The days in their new roomy home in Greenville marked the gradual recovery of James from the point of such weakness that he could carry neither purse nor watch, to an active, aggressive ministry. Years later Ellen commented: WV 133 4 After his recovery, my husband lived for a number of years, during which time he did the best work of his life. Did not those added years of usefulness repay me many fold for the eighteen months of painstaking care? (Manuscript 50, 1902 [see also Selected Messages 2:308]). Rugged Pioneers WV 133 5 In fact, they were so pleased with James's improvement that by the end of October 1867 they jubilantly set off for a three-month tour of the Eastern states, visiting the members in New England. WV 133 6 Wednesday, October 23, James and Ellen White, accompanied by D. T. Bourdeau, left for appointments with the churches in the East. Sabbath and Sunday they were at Roosevelt, New York, where J. N. Andrews joined them. It was soon seen at Roosevelt that much would be called for to get the work in full order. WV 133 7 Their next appointments were in Maine. The first was for Norridgewock, some 75 miles (120 kilometers) north of Portland. There delegates were being called together to organize the Maine Conference. J. N. Andrews, president of the General Conference, was with them. D. M. Canright had been doing good work there and at the time seemed to be the most prominent minister in that area. He reported the accomplishments of the meeting held from Friday through Sunday and emphasized the special value of the help given by both James and Ellen White. WV 134 1 Never before did I so fully realize the great importance of the gifts in the church, and never did I have so strong faith in them as now. Many, nay, nearly all, felt the same. Thank God for the testimonies (The Review and Herald, November 12, 1867). WV 134 2 On Friday, November 1, the delegates set about to organize the Maine Conference. Through November and till mid-December James and Ellen White were in Maine, visiting the churches and, when possible, relatives and friends of former days. WV 134 3 J. N. Andrews, who had done considerable work in Maine, described the experience of those who had not been acquainted with Ellen White and her special gift. He stated that "even those who have felt the greatest opposition to the reproofs they received have, with scarcely an exception, on calm and serious reflection, acknowledged that they were justly reproved," and accepted her messages to them. Andrews observed thoughtfully: WV 134 4 I have had great opportunity to judge of the truthfulness of these testimonies by witnessing their faithful and exact delineations of character in a very large number of cases, presenting very widely dissimilar features. I have every reason to know that these things were almost entirely unknown to Sister White, and in some cases absolutely unknown, only as given her by the Spirit of God. Yet a most perfect and exact representation of the faults, as well as the virtues, of many persons has thus been given, so that even those who know them best have said they could not so well have described them (Ibid., December 24, 1867). WV 134 5 It was this type of evidence that convinced many of the integrity of the visions given to Ellen White. WV 134 6 The Whites and Andrews filled appointments in Topsham, Maine; in Washington, New Hampshire; and in Vermont. Many places could be reached only by sleigh or carriage. WV 134 7 Monday, December 23, the meeting was held during the daylight hours in the William Farnsworth home. Farnsworth was the man who in 1844 had risen to his feet in the Washington, New Hampshire, church and declared that he was going to keep God's Sabbath. Others followed him in his decision. WV 134 8 Sitting in the group was 19-year-old Eugene Farnsworth, one of William's 22 children. As he heard Ellen White addressing one and then another with messages indicating that she had insights others did not have, an idea came to him. He said in his heart, I wish she would tackle my dad. He knew what most others did not know--that his father had slipped back to the use of tobacco. Their farm was quite isolated, and William did his chewing of tobacco on the sly, but Eugene had seen him spit tobacco juice into the snow and quickly scuff it out of sight with his boot. As these thoughts were forming in Eugene's head Ellen White turned and addressed William: WV 135 1 "I saw that this brother is a slave to tobacco. But the worst of the matter is that he is acting the part of a hypocrite, trying to deceive his brethren into thinking that he has discarded it, as he promised to do when he united with the church" (WCW, in Ibid., February 11, 1937). WV 135 2 As Eugene saw these covered sins dealt with faithfully by Ellen White, he knew he was witnessing a manifestation of the prophetic gift. When she had finished with her messages to different ones in the room and there was an opportunity for a response, one after another stood and acknowledged the truthfulness of her message, and with repentance and confession yielded themselves anew to God. Then the parents made confession to their children. This touched the hearts of the young people who had been watching and listening, and whose hearts were being moved by the messages and invitations not only of Ellen but of James White and Andrews. WV 135 3 On Wednesday morning, Christmas Day, a meeting was held and 13 children and young people expressed their determination to be Christians. WV 135 4 Five young people were not present Christmas morning, but in response to the appeals of their young friends they too gave their hearts to the Lord, making 18 whose lives were changed during the five eventful days at Washington. Some of them wanted to be baptized without delay, so a hole was sawed in the ice on nearby Millan Pond, and with joy they went forward with this rite. Others waited till spring and warmer weather. Nine of the 18 became church workers in the cause of God, some filling prominent positions. Among them were Eugene, Elmer, and Orville Farnsworth, and their sister Loretta. The latter married A. T. Robinson and led out in developing the Bible instructor ministry. The two Mead children made their contributions, Rose in city mission work and Fred as a literature evangelist leader, and missionary to Africa. WV 135 5 Thursday morning, December 26, James and Ellen White and John Andrews hastened on to northern Vermont, where a conference was to begin in West Enosburg Friday evening in the church close to the A. C. and D. T. Bourdeau homes. A. C. Bourdeau reported in the Review that in the evening, after the Sabbath, 150 participated in the "ordinances of the Lord's house." WV 135 6 Monday morning the meeting commenced with a good interest. The good work progressed till two o'clock p.m., when by request of Brother White, six long seats near the pulpit were vacated and then filled with those who during these meetings had decided to make a new start for the kingdom.... WV 135 7 These were examined one by one and received into the church by vote as candidates for baptism; and just before the setting of the sun, when the thermometer stood at 20 degrees below zero [--29° C], we went down to the branch nearly one mile [two kilometers] from the meetinghouse, where I stepped down from the ice into a clear stream of water and baptized eleven, among whom were my aged and respected father and mother (Ibid., January 21, 1868). Back In Battle Creek WV 136 1 Back in Battle Creek on Sabbath, January 11, James White took the morning service and preached on the parable of the lost sheep. In the afternoon Andrews and Ellen White spoke. Sunday morning Ellen had the meeting. She gave "an account of absorbing interest of what she had seen relative to the view given to Moses of the land of Canaan, typical and antitypical" (Ibid., January 14, 1868). James White reported concerning their Eastern tour: WV 136 2 We have, in this time [nearly three months], traveled by railroad 3,200 miles [5,120 kilometers], and by private conveyance 600 [960 kilometers]. Have held 140 meetings and preached 60 times, and have spoken more or less in nearly all these meetings. Mrs. White has spoken from half an hour to two hours in more than 100 of these meetings. We have assisted in the ordination of four ministers, and the dedication of one house of worship. Have presided in the examination of 150 candidates for baptism, and have baptized 18.... WV 136 3 We leave for our good home in Greenville the fifteenth, where we hope to hear from friends (Ibid.). WV 136 4 No question, James and Ellen White were back in the harness again. ------------------------Chapter 9--The New Health Institute A Desperate Need WV 137 1 As early as the Whites' first visit to Dansville, Ellen had been impressed with the desirability of a health institution for Sabbathkeeping Adventists. Instead of the rapid advance of the message expected at this time, the work was crippled by the illness of many of the leading workers. WV 137 2 James White was incapacitated by illness. But he was not the only one. Because of their poor health, Elders J. N. Loughborough, D. T. Bourdeau, A. S. Hutchins, J. B. Frisbie, and John Byington had been doing little or no field work during the year. All three children of Elder O. C. Taylor had been taken by death, and also one each in the families of Elders R. J. Lawrence and J. N. Andrews. WV 137 3 In the April 17, 1866, issue of the Review, Uriah Smith described the sad situation: WV 137 4 Instead of an increase of laborers, many of the more efficient ones then in the field have been either entirely prostrated or afflicted in some way calculated to dishearten or cripple them. And as in times of prosperity it is proper to enumerate our blessings, so now in this time of adversity and humiliation let us enumerate our calamities. WV 137 5 Smith listed 13 cases of illness, death, and other misfortune. He declared: WV 137 6 All this has intervened since our last conference, and what is the meaning of it all? If God is by these things designing to teach us an important lesson, we should not be slow to learn it (Ibid.). WV 137 7 Not only was there a need for a health institution but a need for a change in the health habits of the believers. WV 137 8 For a year the church had had before it an outline of the basic health principles, in the six How to Live pamphlets. WV 137 9 When the General Conference session of 1866 met in Battle Creek in May, the matter of health reform was uppermost in the minds of the leaders. James White was not able to attend on account of illness. John Byington was asked to preside. WV 137 10 Sensing the need for immediate help from God, the General Conference Committee appointed a four-day season of fasting and prayer, beginning Wednesday, May 9, and continuing to the close of the following Sabbath. Meetings were to be free from discussions, and characterized by humiliation, fasting, and prayer on the part of the church. Business was to be suspended; the members of each church would meet at 1:00 on weekdays, and both morning and afternoon on Sabbath. The following counsel was given concerning the fast: WV 138 1 During these days of prayer we recommend on the part of all a very abstemious and simple diet, Daniel 10:3, while some may more or less abstain from food as their health may permit, or their feelings prompt (Ibid.). WV 138 2 The churches responded well. J. N. Loughborough reported: WV 138 3 The praying seasons for the reviving of God's people, and the restoration of His servants, were especially refreshing, so much so that it seemed evident to all that the Lord by giving us freely of His Spirit said to us, "Yes, I accept you, and will work for you" (The Review and Herald, May 15, 1866). WV 138 4 On the last Sabbath Ellen White spoke twice in the Michigan tent, which was pitched on the west side of North Washington Street, about half a block from the publishing house. WV 138 5 Referring to the vision given her on December 25, 1865, at Rochester, she said: WV 138 6 I was shown that the work of health reform has scarcely been entered upon yet. While some feel deeply and act out their faith in the work, others remain indifferent and have scarcely taken the first step in reform.... WV 138 7 The health reform, I was shown, is a part of the third angel's message and is just as closely connected with it as are the arm and hand with the human body (Testimonies for the Church, 1:485, 486). Church Challenged To Build A Health Institution WV 138 8 Ellen White was shown that: WV 138 9 Our Sabbathkeeping people have been negligent in acting upon the light which God has given in regard to the health reform, that there is yet a great work before us, and that as a people we have been too backward to follow in God's opening providence as He has chosen to lead us (Ibid., 1:485). WV 138 10 Our people should have an institution of their own, under their own control, for the benefit of the diseased and suffering among us who wish to have health and strength that they may glorify God in their bodies and spirits, which are His. Such an institution, rightly conducted, would be the means of bringing our views before many whom it would be impossible for us to reach by the common course of advocating the truth (Ibid., 1:492, 493). WV 139 1 Doubtless, some in the audience questioned how this small people with limited resources could ever start a medical institution. The audience, including J. N. Loughborough, was startled. WV 139 2 Since James was at that time in a critical condition of health and could not undertake such an enterprise, the matter seemed to fall upon the Michigan Conference, of which Loughborough was president. WV 139 3 Loughborough drew up a subscription paper, and went first to J. P. Kellogg, one of the most prosperous businessmen among the Adventists in Battle Creek, and father of J. H. and W. K. Kellogg. Loughborough said to him: WV 139 4 Brother Kellogg, you heard the testimony that Sister White read to us in the tent. A few of us have decided to make an investment for the purpose presented to us in that testimony, "sink or swim." We thought we would like to have your name at the head of the list, as you have more money than any of us (Pacific Union Recorder, January 2, 1913). WV 139 5 Kellogg replied, "Let me take that paper." In a bold hand he wrote, "J. P. Kellogg, $500." "There it is," he said, "'sink or swim.'" Others were quick to follow with pledges: Ellen G. White, $500; J. M. Aldrich, $250; James White, $100; J. N. Loughborough, $50; et cetera. The committee followed the counsel of competent lawyers, and the emerging institution developed as a business enterprise on a dividend-paying share basis. Each share sold for $25, with the promise of returns to the investor from the earnings. Before long, however, on Ellen White's counsel, this was turned around. While the capital was built up on the basis of the purchase of shares, which provided voting rights, profits from the investment were plowed back into the enterprise. Health Institution Opened WV 139 6 Within days after the call for such an institution, the residence of Judge Graves was purchased. This comprised nine acres [three hectares] of land, three short blocks north of the publishing house. A two-story structure for treatment rooms was added. Tanks were installed on the roof of the treatment rooms to hold water pumped by windmill from a nearby well. Loughborough reported: WV 139 7 On the fifth of September, 1866, the institution was formally opened for patients and boarders, having Drs. Lay and Byington as physicians, two helpers, and one patient.... We had room for twelve patients. Ere a month passed, the rooms were filled with patients, and we had to increase our help, and provide more room (Ibid.). WV 140 1 Denominational leaders were venturing into a new field that offered unique opportunities but was fraught with many perils. Ellen White shortly placed before them this caution: WV 140 2 The health reform is a branch of the special work of God for the benefit of His people. I saw that in an institution established among us the greatest danger would be of its managers' departing from the spirit of present truth and from that simplicity which should ever characterize the disciples of Christ (Testimonies for the Church, 1:560). WV 140 3 It would have been well if the health of James White had been such that he could have used his cautious managerial experience, and Ellen could have been in a position to give closer attention to the project. In the absence of this, men in all sincerity but with limited experience moved ahead, sometimes inadvisably. WV 140 4 The enthusiastic response from the general public led to premature plans for the rapid enlargement of the institution to accommodate all who applied for admission as patients. WV 140 5 James and Ellen White, in northern Michigan, watched the rapid developments with growing concern. It was clear to them that plans for expansion of the health institute were premature, and the way in which materials from Ellen White's pen were being used brought particular distress, for the testimonies written to bring the institution into being were now being used to support the plans for immediate enlargement. WV 140 6 Plans were drawn, an excavation was made, a stone foundation was laid, and materials were purchased for proceeding with the proposed enlargement. James and Ellen White watched at long range through the letters, the Review, and reports that reached them, and were greatly distressed. They were convinced that the denomination lacked much of what would be needed in skill, experience, and finance. WV 140 7 Then, by vision, God gave direction. Of this Ellen White wrote later: WV 140 8 I was shown a large building going up on the site on which the Battle Creek Sanitarium was afterward erected. The brethren were in great perplexity as to who should take charge of the work. I wept sorely. One of authority stood up among us, and said, "Not yet. You are not ready to invest means in that building, or to plan for its future management." At this time the foundation of the Sanitarium had been laid. But we needed to learn the lesson of waiting (Letter 135, 1903). WV 141 1 Ellen White knew she faced a difficult situation with those who were proceeding so enthusiastically in enlarging the health institute. The Whites knew they were already under considerable criticism, although they did not know just why. The Crucial Weekend At Battle Creek WV 141 2 They met with the Battle Creek church on Sabbath, September 14, 1867, and entered upon the work they dreaded, establishing restraints on the premature enlargement of the health institute. They had come to Battle Creek "with trembling" to bear their testimony, and this they did. Ellen White reviewed some of the high points in the call for, and the rapid development of, the institute. WV 141 3 She pointed out that physicians might fail, through sickness or death or by some other cause; money might not come in as needed to put up the larger buildings; and there might be an insufficient number of patients, resulting in a lack of means to carry on. She had confidence that with proper efforts put forth in a "judicious manner, and with the blessing of God, the institution will prove a glorious success" (Testimonies for the Church, 1:559). WV 141 4 In the evening after the Sabbath James White came forward and gave his counsel as a careful church administrator. This was the first meeting he had attended in 20 months. He spoke again Sunday morning at a well-attended meeting in the church. A Wholesome Response WV 141 5 The days spent in Battle Creek were difficult, crucial, but successful. However, the large building was given up for the present. Hammers, saws, and trowels were laid aside, and church leaders were determined to follow the counsel given. WV 141 6 James was put on the board of directors, which helped to establish confidence. To hold things on an even keel, he told of plans that would make it possible for the institute to continue its activities within its resources. He assured everyone that the business was sound and urged them to manifest a gracious attitude toward those responsible for the current problems. WV 141 7 Four years later he was happy to report that: WV 141 8 We have worked in accordance with our faith, and with the blessing of God, and the cooperation of faithful friends at the institute, and also abroad, it has been gradually rising, and is now enjoying a full tide of prosperity (The Review and Herald, September 12, 1871). WV 141 9 It was finally on a sound financial basis, under good management, and with four physicians on the staff. Enlargement of the main building was about finished, and the cottages had been refurbished; it seemed that there should be a rededication of the facilities. This would offer an opportunity to acquaint the city and surrounding community with the institution. A committee was formed to foster such a program, and the back page of the July 18 Review carried an announcement of a health convention to be held Thursday, July 27, with plans for a banquet. James White, as chairman of the committee on arrangements, signed the notice. A Gala Festival WV 142 1 The committee chosen to foster the event, chaired by James White, sent out printed invitations to the principal families in the city and community to participate in a "hygienic festival" on the grounds of the institution. The response was excellent, and the dinner was an outstanding success. One of the guests, the Honorable George Willard, editor of the Battle Creek Journal, made the following statement: WV 142 2 On Thursday, July 27, on the spacious and beautiful grounds of the Health Institute in this city, there was held a Health Reform Convention or Hygienic Festival, which was attended by about eight hundred persons, chiefly assembled from Battle Creek and the towns in the vicinity. The day was one of the finest of the season, and as the people began arriving about eleven o'clock in the forenoon, they found the amplest preparations made for their reception. WV 142 3 On the south side of the grounds were five tables--each 128 feet [39 meters] in length, the total length being 640 feet [195 meters]--all set in the neatest style and appropriately decorated with vases of flowers, while on the north side a large platform had been fitted up for a speaker's stand, with seats arranged in front of it for accommodation of the guests during the speaking (The Health Reformer, August, 1871; quoted in The Review and Herald, August 22, 1871). WV 142 4 Before the guests sat down at the tables, there were some speeches from both James and Ellen White. They were listened to with close attention as they presented with force and clearness the new principles of hygiene. WV 142 5 After the invocation of the divine blessing and dinner was announced, the crowd surged toward the five tables. Six hundred seventy-five persons were served with a tempting meal. There were vegetables, of course, tastily prepared: WV 142 6 New ripe potatoes, green beans, green corn, beets, squash, green peas, baked beans (Ibid.). WV 142 7 There were breads and cakes: WV 142 8 Gems, raised bread, hard biscuit, buns, fruit cake (graham), sponge cake (graham), apple pie (graham), oatmeal pudding, manioca pudding with fruit, rice pudding with fruit (Ibid.). WV 143 1 As to fruit there were peaches, dried prunes, figs, dates, apples, whortleberries (huckleberries), and blackberries. The editor stated: WV 143 2 It is to be noticed that butter, grease of all kinds, tea, coffee, spice, pepper, ginger, and nutmeg were wholly discarded in the cookery and were not in use on the tables. Salt was provided for those who desired it (Ibid.). WV 143 3 Going considerably into detail, the editor stated: WV 143 4 The dinner was served in a most capital manner, and was relished and universally commended by the vast company of guests, most of whom for the first time sat at a public dinner got up on the hygienic plan (Ibid.). WV 143 5 Then there was a visit to the facilities of the institute, and the crowd gathered again to listen further to James and Ellen White. Willard concluded his report: "The institute, it is needless to add, has gained greatly by this convention, in having its aims and objects, as well as its actual condition and prospects, brought more fully before the public at large" (Ibid.). WV 143 6 This is precisely what the directors of the institute and the Adventist community had hoped for, and was a prelude to a long and interesting future that really put the name of Battle Creek on the map. The Tenth Annual Session Of The General Conference WV 143 7 The tenth annual session of the General Conference opened in Battle Creek, Friday morning, December 29, 1871. It was a meeting that to a degree would see the fruition of James White's determination to strengthen the base of the work to ensure its future and give him needed relief. It was a meeting of encouraging reports and the laying of long-range plans. The Publishing Association was prospering, having increased its assets by nearly $11,000 during the previous 10 months and erected a new building that was to be dedicated in a few days. The health institute was doing well; it was managed by Ira Abbey, the first of the "picked men" to join the business forces in Battle Creek. But James and Ellen White were spent; it was clear that they must get away from the burdens that inevitably rolled upon them when they were in Battle Creek. ------------------------Chapter 10--First Annual Camp Meetings WV 144 1 At the General Conference session of May 1868 some promising ventures were launched. One was the annual Adventist camp meeting. Convocations whereby believers, leaving their farms and occupations, could come together to worship for a few days living in tents had been a success off and on in various states for some years. Now, as it was discussed at the General Conference session, a resolution calling for "a general camp meeting annually" was passed, and the General Conference Committee was authorized to execute the plan (Ibid., May 26, 1868). Such meetings would give impetus to the messages and help solidify the work. The Camp Meeting at Wright, Michigan WV 144 2 When plans for an annual camp meeting were considered seriously in mid-July, the first thought was that there was not enough time to arrange for such a meeting that year. But then the leaders felt it could be done if they worked quickly. On the back page of the August 11 Review, under the heading "General Camp Meeting," readers were informed: WV 144 3 It is now decided to hold a general camp meeting in the town of Wright, Ottawa County, Michigan, August 26-31. WV 144 4 Other notices and instructions followed quickly. Because of the closeness of time, the meeting was deferred a week, to open Tuesday, September 1, and run to Monday, September 7. On the editorial page in the Review of August 18, the General Conference Committee informed prospective attendees: WV 144 5 This meeting has not been appointed for the purpose of spending a few days in recreation and vanity. Nor has it been appointed as a novelty, for the purpose of calling out the idle and the curious who might not otherwise be reached. Nor do we by this means merely seek to gather a large concourse of people that we may thereby make a display of our strength. We have a very different object in view. WV 144 6 We desire to call out as many of our brethren, both preachers and people, as we can, and also as many of our unconverted fellowmen as we may be able to interest in this meeting, that we may do them good. WV 145 1 We want all who shall come to this meeting to come for the purpose of seeking God. We want our brethren to come for the purpose of seeking a new conversion. We want our preachers to set them in this an example worthy of imitation. WV 145 2 We desire also to see many of our fellowmen who have no interest in Christ, or at least no knowledge of the present truth, converted to the Lord, and rejoicing in the light of His truth (Ibid., August 18, 1868). WV 145 3 Directions were given on how to reach the campground, on the farm of E. H. Root, with the promise that "a beautiful grove will be prepared with seats for three thousand persons." Two 60-foot (18-meter) round tents would be pitched on the grounds, one of them new, and the hope was expressed that there would be many small, family tents. James and Ellen White would have theirs, and the Review of August 18 carried instruction on how to make simple tents at home, to serve families and churches. The Camp Layout WV 145 4 After about a week in Battle Creek the Whites returned to Greenville to get ready for the camp meeting at Wright (Ibid., August 25, 1868). As the people began to assemble for the meeting on Tuesday, September 1, they found the site to be in a beautiful grove on the Root farm. Meetings were to be held in a natural amphitheater, the ground gently sloping to the speaker's stand. Two 60-foot (18-meter) tents had been erected, one well supplied with good clean straw with which to fill their bed ticks, and in which some of the men could sleep. Water came from a spring on the nearby crest of the incline, which furnished water for the livestock on the Root farm. WV 145 5 As the wagons drove up, family and church tents were unloaded and pitched in a circle around the speaker's stand--22 in all. Many of these were quite large--sleeping quarters were divided off by blankets or quilts, providing shelter for several families. Nineteen tents were from Michigan, one from New York State, and two from Wisconsin (Ibid., September 15, 1868). There would have been more had there been more time between the announcement and the opening of the meeting. WV 145 6 The first brief meeting was held Tuesday morning at 11:00, but it was limited to a season of prayer. The rest of the day was given to pitching tents and getting settled. Cooking was done on small open fires. The meeting area in front of the stand was seated with planks on logs. Close by was a bookstand well supplied with the products of the SDA Publishing House: Spiritual Gifts,, Volumes I-IV; Testimony pamphlets; Life Incidents; How to Live; Thoughts on Revelation; and the newly issued Uriah Smith book--The Visions of Mrs. E. G. White, et cetera. There also were many, many pamphlets. The youthful John Corliss tended the bookstand, with 14-year-old Willie White assisting. Activities and Speakers WV 146 1 The camp meeting had its real beginning when at 5:00 in the afternoon those on the grounds assembled under the sugar maple trees facing the speaker's stand. Ellen White gave what might be called the keynote address. WV 146 2 Through the week of meetings, 16 discourses were given--six by James White, five by Ellen White, four by Andrews, and one by Nathan Fuller. Uriah Smith reported: WV 146 3 We doubt if a series of more stirring, earnest, vehement, and pointed discourses were ever consecutively given. They were all aglow with the fire of present truth. The Spirit of the Lord is evidently calling the minds of His servants to the special duties and dangers of the church at the present time (Ibid., September 15, 1868). WV 146 4 The weather was good. Meetings were held under the trees through Sabbath. Three hundred people tented on the grounds. It was estimated that 1,000 Sabbathkeepers attended most of the time, many staying in the homes of church members in the Wright area. Some thought that on Sunday as many as 3,000 were on the grounds as people from the surrounding country came in. But Sunday morning a hard rain fell, and attendance dropped to about 2,000. Meetings were held simultaneously in the two big tents. WV 146 5 Sunday afternoon, as the sky was clearing, Ellen White spoke. Tracts were distributed freely to the crowd. Then in the evening James White spoke from the stand on the law and the gospel. Meetings continued through Monday, the evening meeting bringing the camp meeting to a close. Smith reported of the weeklong convocation that "best of order reigned throughout, and no disturbance was experienced from any quarter" (Ibid.). Joseph Clarke, a layman, declared in his report: WV 146 6 The order and regularity observed at this meeting was unusual for a meeting of this kind. If all camp meetings could be conducted as this was, we should hear of glorious results (Ibid., September 22, 1868). Two More Camp Meetings Planned For 1868 WV 146 7 So successful was the Wright camp meeting that before it closed, plans were laid for two more--at Clyde, Illinois, September 23 to 30, for the Wisconsin Conference; and at Pilot Grove, Iowa, October 2 to 7, for Iowa. The Whites and Andrews were at both. Attendance was rather limited. WV 147 1 At these meetings James White and his brethren worked in close common interest, and mutual confidence was restored. The Battle Creek brethren urged the Whites to return and settle in the city, that the work of the cause might be carried on more efficiently and that they might have the pleasure of closer association. This was tempting, and as they journeyed from Wright to the camp meeting in Clyde, Illinois, they stopped in Battle Creek, selected a building lot, and got plans under way for putting up a house. Also they announced through a note on the back page of the Review, signed by both James and Ellen White, that after the two camp meetings they would attend the annual conferences in Ohio and New York. En route to these meetings they stopped again in Battle Creek. It is clear from the following report in the Review that James White was quickly becoming much involved with Battle Creek interests. WV 147 2 Returning from the West, we reached Battle Creek October 13, and spent one week with Brother Andrews in matters of importance relative to the Health Institute, the Publishing Association, the Battle Creek School, religious meetings, besides our own personal interests in book matters, house building, and fitting up winter clothing. It was a busy week. WV 147 3 The Health Institute is prospering. God's blessing is there. The church is still settling into the work. And the prospect is very encouraging for the establishment of a good school at Battle Creek, where not only the sciences may be taught, but the principles and spirit of the religion of Jesus may be impressed upon the children and youth who may attend it.... We left Battle Creek in company with Brother Andrews, the twenty-first, for the New York State Conference (Ibid., November 17, 1868). Camp Meeting Again WV 147 4 In the year 1870 four camp meetings were scheduled in the West in early summer, and 10 in the Eastern states in the late summer and fall. The first would be at Marion, Iowa, opening June 9. James and Ellen White had, at the turn of the year, purchased a modest home in Washington, Iowa, as a hideout where they could get away to relax and pursue their writing. They would spend a week there on their way to the Iowa camp meeting. WV 147 5 They spent eight weeks attending six Eastern camp meetings but then decided that this was too heavy a program. From this time on they would be in great demand to attend and speak at camp meetings. Their presence was a great attraction at these meetings, but as the years went by so much of their time and thought had to be given to solving personal problems and counseling that they had little time for rest. Camp Meeting Travel Vignettes WV 148 1 Much of the program in attending camp meetings one after another, although strenuous, became somewhat routine, but in the 1870 season there were a few happenings of special interest. WV 148 2 The Carriage Journey to Marion, Iowa WV 148 3 We were awake at four. We were ... on our journey at five o'clock. We halted for breakfast, five double wagons well loaded, at seven. Out on the open prairie James and self walked about one mile and half [2.4 kilometers]. We were willing to ride when the wagons came up. At noon we halted in a beautiful grove. We then overtook the teams from Pilot Grove. There were then thirteen wagons well filled with men and women and children. There were about one hundred in all. WV 148 4 At night we tarried in a grove. Tents were pitched and we then held a meeting in the large [family] tent. The neighbors flocked in. My husband spoke and I followed him. We had an interesting meeting, singing, talking, and praying. We retired to rest, but I was too weary to sleep, until about midnight. WV 148 5 We arose at half past three and were on our way at four. We found all had the tents down and packed. Ours was soon ready and again our caravan started. Order was observed by all. At half past six, we halted on the prairie and built a large fire, and all came together for a season of prayer. We then ate our humble fare and were soon on our way again. WV 148 6 At one o'clock we were on the campground and were faint and weary. We felt refreshed by eating a warm dinner. Our tent was pitched in the afternoon and we made our beds. Had a good straw bed to lie on and we slept sweetly (Letter 9, 1870). WV 148 7 The next vignette comes from a James White report of traveling on a riverboat up the Mississippi. WV 148 8 Riverboat Activities WV 148 9 We have, on our upward trip, met many, and very large, rafts of lumber drifting down the river. On them are erected board shanties in which the men cook and sleep. We observed, as we passed a large raft, in which there were probably forty men, one man swimming toward the steamer, while others were swinging their hats and crying, "Papers!" These were immediately thrown overboard and gathered up by the swimmer and taken to the raft. In a few moments these could be dried, ready to be read. WV 149 1 This gave Willie a new idea. He immediately went to my traveling bag for present truth books and cord, and to the fireman for stone coal. Between two pamphlets he would tie a piece of coal, and as we passed within throwing distance we would land the books quite on the rafts. They were eagerly seized by the sturdy lumbermen. God bless the truth thus distributed (The Review and Herald, July 5, 1870). WV 149 2 The White family were not the only Seventh-day Adventists on the river going to camp meeting. This gave an opportunity for an unwitting outreach in song, reported by James White: WV 149 3 A Shipboard Song Service WV 149 4 As the sun sank behind the bluffs on the Iowa side, the air grew cooler, and the evening was delightful. Our company was seated together in front of the clerk's office, on the bow of the boat, when we struck up the good tune and hymn "Resting By and By." This we did for our own diversion and devotion, not expecting to attract attention. But as soon as we had finished two verses and paused, hands were clapped and feet were tapped all around us, and as we looked around, our fellow passengers were all gathered forward standing just over our shoulders calling out, "Give us some more!" "Try that again!" WV 149 5 We made an apology for disturbing them with our poor singing....But as they continued to call for more, we gave them two verses of the "Celestial Army," and begged to be excused (Ibid.). WV 149 6 James wrote that somewhat fewer than 100 passengers were on the riverboat. One young man approached him, addressed him as Elder White, and told him that he had heard him preach at Johnstown, Wisconsin, in the fall of 1868. He must have mentioned this to other passengers, among them a man from Ohio, who was on his way to Minnesota to improve his health. WV 149 7 An Impromptu Evening Shipboard Meeting WV 149 8 The feeble gentleman from Ohio ... said to us, "It is rumored about this boat, Mr. White, that your wife is a public speaker, and every passenger will unite in a request for her to speak in the ladies' cabin, if she will consent." WV 149 9 After a moment's consultation as to the propriety of the thing, and the right subject, we returned an affirmative answer. Soon the seats were arranged, a short prayer offered, and Mrs. White seized upon the great idea that God--His wisdom, love, and even His love of the beautiful--could be seen through the beauties of nature. The subject was made more interesting by references to the grand and beautiful scenery of the day's trip up the old Mississippi. WV 150 1 A more attentive audience we never saw. Nine in the evening came, and a dozen black-faced fellows were standing ready to prepare extra beds in the very room we were using as a chapel, so we closed and sought rest for the night (Ibid.). WV 150 2 At times when James and Ellen White had planned some trip in their ministry, illness on her part seemed to make it entirely out of the question, but taking God's providence into account in their plans, they would start out by faith, and God sustained them. On the day they were to attend one camp meeting, Ellen was very ill. She had been in bed for two days, but she thought she must at least attempt to go. She wrote of it to Willie: WV 150 3 "Make Way for a Sick Woman" WV 150 4 I was not dressed Wednesday and but a short time Thursday in the morning, until I dressed to start on the cars.... When we arrived at Jackson it was state fair, and such a crowd I never saw before. They were determined to crowd upon the platform. WV 150 5 Your father rushed out with me on his arm. He put his shoulder against men and women, crying out, "Make way for a sick woman. Clear the track for a sick woman." He rushed through the crowd, took me to one side, and found me a seat. Adelia Van Horn was by my side. He went for Brother Palmer's team (Letter 13, 1870). WV 150 6 Their travels took them into newly settled country where the roads were sometimes very difficult to negotiate. On one occasion in Missouri this left them in a distressing but somewhat comical situation, described in a letter to Edson and Willie: WV 150 7 Stranded in a Sea of Mud WV 150 8 I spoke five times in Hamilton. We started to visit an afflicted family who had lost a child 14 years old. Father preached the funeral sermon in the Methodist meetinghouse. We were provided a double wagon and horses by Brother McCollester. WV 150 9 We rode finely for two miles [three kilometers] when we tried to cross a mud slough. When in the center of rods of mud, the horses were stuck (stalled is the Western phrase). The mud was up to the horses' bellies. They could go no farther. They were struggling until they lay flat in the mud. WV 150 10 We were puzzled to know what to do. Father walked out on the pole [tongue] of the wagon and separated them from each other [and the wagon] and then used the whip and they, after making a terrible effort, struggled to terra firma, leaving us in the wagon in a sea of mud. WV 151 1 Father decided to venture out on the pole and ran lightly over the stiffest part of the mud. The stiff mud bore him up. He tried to get a board for me to walk on over the mud. I had no rubbers. The board refused to come off the oak posts. WV 151 2 I decided to follow your father's example. I ran out on the pole and his hand met mine and I got safe on terra firma. We left the wagon [in the mud] and horses [tied to the fence] and walked back to Hamilton, two miles [three kilometers] (Letter 11, 1870). WV 151 3 We told the donor of the team where his horses were, and with strong ropes he has gone to see if he can get them home (Letter 17, 1870). WV 151 4 James and Ellen White spent eight weeks attending six Eastern camp meetings, first at Oneida, New York; followed by South Lancaster, Massachusetts; Bordeauville, Vermont; Skowhegan, Maine; Clyde, Ohio; and one close at hand in Charlotte, Michigan. Wearily James took his pen and wrote: WV 151 5 Our labors have been too great for us; and we decide that we should not hold more than two camp meetings a month, especially if we are to commence in May and continue into October (The Review and Herald, October 4, 1870). On To The Kansas Camp Meeting WV 151 6 These were brave words of good intentions, but they were soon forgotten. After the Whites had caught their breath at the Ohio meeting, they were ready to go on. Wrote James: WV 151 7 On the Ohio campground the burden rolled upon us, and we have decided to hold camp meetings in Indiana and Kansas in the month of October.... WV 151 8 We make the sacrifice in our much worn condition to hold these meetings for the good of perishing souls. Who wish to share with us? Such are invited to assist with their prayers and their means (Ibid., September 27, 1870). WV 151 9 With renewed spirits they journeyed to Indiana and then Kansas, and entered wholeheartedly into the meetings. Near the close of the Kansas meeting, held near Fort Scott, 75 miles (120 kilometers) south of Kansas City, James White, on Sunday, October 16, described the circumstances: WV 151 10 Here are ten family tents, several covered wagons in which families live, a provision stand, and the Iowa large tent, of inestimable value to us during the heavy storm. A coal stove has been set up in the big tent, which has added much to our comfort during the storm. In fact, nearly all the tents are furnished with stoves. As far as we can learn, our people have been quite comfortable, even in the midst of the storm. All are cheerful, and enjoy the meeting very much (Ibid., November 8, 1870). WV 152 1 He added, "Mrs. White has spoken on the health question in a manner to give entire satisfaction." WV 152 2 Instead of returning home to Battle Creek promptly, as they first planned, they felt sufficiently rejuvenated to hold a few meetings in Missouri. This swing to the south and west added five weeks to their 1870 camp meeting work. They reached home Monday, November 7 (Ibid., November 15, 1870). First Denominational School WV 152 3 No one was more aware of the need for qualified men in the ministry of the denomination than James White. He recognized that the important work of the third angel's message required a special type of education. As the work expanded, the need for training schools became urgent. WV 152 4 Because of his zeal and foresight, Elder White was always taking on more responsibilities than he had strength to bear. At the General Conference of 1869 he had agreed to serve as: President of the General Conference President of the SDA Publishing Association Director of the Health Institute WV 152 5 But now he was beginning to promote the idea of a denominational school. In January he had proposed through the Review that a school be started in Battle Creek, and he called for pledges for such an enterprise. But the idea did not catch fire. WV 152 6 Then in 1870 he proposed that a series of lectures be presented after the General Conference session. The following year he made a similar proposal, but without significant response. Finally, in early April 1872 James and Ellen White called the Battle Creek church together to give serious study to establishing a school there. Among the questions asked were: WV 152 7 Shall we take hold, as a people, of the subject of education, and form an Educational Society? Shall we have a denominational school ... to qualify young men and women to act some part, more or less public, in the cause of God? Shall there be some place provided where our young people can go to learn such branches of the sciences as they can put into immediate and practical use, and at the same time be instructed on the great themes of prophetic and other Bible truth? (Ibid., April 16, 1872). WV 153 1 It was proposed that with shares costing $10 each, the church form a society "to raise funds for the purpose of renting, purchasing, or erecting school buildings, and procuring school apparatus." Steps were taken to determine what the interest was and what support could be expected. A standing committee consisting of Uriah Smith and E. W. Whitney was formed to foster the interest. With James White joining this committee, the following definite and significant steps were taken: WV 153 2 "Resolved, That we invite the General Conference Committee to employ suitable teachers for the contemplated school, to take such steps as they may deem proper to raise the necessary means for the support till it becomes self-sustaining, and to take the general oversight of this enterprise." WV 153 3 This being a movement in behalf of the cause at large, the General Conference Committee are the proper persons to act in the premises. In accordance with the foregoing resolution, its management will hereafter be in their hands. WV 153 4 It is now decided to commence the school on Monday, the third of June next. A place is provided, and teacher engaged. The first term will continue twelve weeks, to August 26. Tuition from $3 to $6, according to studies taken. WV 153 5 The chief object has been stated to aid those who contemplate becoming public laborers in the cause of truth. Of course, those who have no such object in view, but who wish merely to acquire an education under the advantages and in the society here offered, are at perfect liberty to attend. Let all come who can, in season to be here at the commencement, and others as soon thereafter as possible (Ibid., May 14, 1872). WV 153 6 George Butler, the new president of the General Conference, quickly joined in support of the school idea. On May 22 he wrote: WV 153 7 We want a school to be controlled by our people where influences of a moral character may be thrown around the pupils which will tend to preserve them from those influences which are so common and injurious in the majority of the schools of the present day; and in this school we want a department in which those who would labor in the ministry, or in other public positions of usefulness, may receive the instruction which will qualify them for the duties of those positions (Ibid., June 4, 1872). WV 153 8 Announcement that the school had opened was made the next week in the June 11 issue of the Review under the heading "The S. D. A. School." The announcement opened with the words: WV 154 1 This school commenced in Battle Creek at the time appointed, June 3, with twelve scholars, Brother G. H. Bell, teacher. Two have since joined. This is a better beginning than we had ventured to anticipate, in view of the brief time taken to commence the enterprise, and the short notice that was necessarily given (Ibid., June 11, 1872). WV 154 2 George I. Butler came in quickly with a second article, titled "Mental Culture and the Pulpit." In it he emphasized the importance of a proper education for those who engage in the highest and noblest work God has committed to human beings. WV 154 3 At midterm there were 25 regular students, but between 40 and 50 attended the grammar class, which was held in the evenings for the convenience of Review employees. The school was well on its way (Ibid., July 16, 1872). WV 154 4 Those who might feel that this was a small beginning were reminded of the parable of the mustard seed. WV 154 5 This mustard seed grew into the Seventh-day Adventist education system, which includes Andrews University, Loma Linda University, various colleges in North America, universities and colleges in countries outside North America, academies, and elementary schools. WV 154 6 The "school" met temporarily in rooms in the newly constructed Review and Herald third building. WV 154 7 The Whites were not present for the opening of the school, as they were planning their first trip to California about this time. But they eagerly waited to hear news of its progress and plan for choosing a location and building. WV 154 8 About a year later, having spent a number of months promoting the work of evangelism and attending camp meetings in California, the Whites returned to Battle Creek to attend the eleventh annual meeting of the General Conference. In his opening address James emphasized the needs of the school: WV 154 9 Probably there is no branch of this work that suffers so much at the present time as the proper education of men and women to proclaim the third angel's message.... Now, I say, we want a school. We want a denominational school, if you please.... WV 154 10 We want a school in which the languages, especially the spoken and written languages of the present day, can be taught, and learned by young men and women to prepare them to become printers, editors, and teachers; and if we can do no more, where our young men that are about entering the ministry, and women, too, who are to be laborers in this great work, can be instructed thoroughly in the common branches, where their minds can be disciplined to study, where, if it is not for more than three months, our young men may have the best instruction, and may, during that time, at least, learn how to study (Ibid., May 20, 1873). WV 155 1 He had no misgivings about the ability of Seventh-day Adventists to provide the money for a school enterprise, noting the liberality shown in erecting the second Review and Herald building. WV 155 2 James's vision reached far beyond the immediate need of the school in Battle Creek. He launched into a presentation of the church's position in fulfilling prophecy, and then the responsibilities that devolve on the church in advocating a message far beyond the limitations of the English language. This called for publishing in other languages, and also for a school in which, among other things, ministers could be trained to work in the languages of Europe. WV 155 3 Little wonder that when the conference got down to business one of the first actions read: WV 155 4 Resolved, That we regard it as the imperative duty of S. D. Adventists to take immediate steps for the formation of an educational society, and the establishment of a denominational school (Ibid., March 18, 1873). WV 155 5 One deep concern shared by James and Ellen White was for a well-qualified ministry. A large part of the working forces in the field were self-trained, strongly dedicated men who, having reached a good degree of proficiency through diligent study and the blessing of God, had been pressed into public ministry. Stephen N. Haskell and Dudley M. Canright were typical examples. Canright, the oldest son in a southern Michigan farm family, had listened favorably to the preaching of the third angel's message at a tent meeting. He secured and devoured Adventist books, studied his Bible day and night, and soon longed to convert others to his newfound faith. His first convert was his own mother. WV 155 6 At about the age of 21, Canright felt the call to the ministry. He went to Battle Creek, sought out James White, and spent an hour with him. White related the incident: WV 155 7 I said to him, "Do not content yourself with being a small preacher, but be somebody, or die trying. Do not go out to be a pet, but go out into the field, with the weight of the work upon you, with steady principles, and stand your ground." WV 155 8 The last thing I did was to present him with one of our English Bibles, and a pair of charts, saying as I did so, "Here, Dudley, take these, and go out and try it. When you become satisfied that you have made a mistake, bring them back." WV 156 1 The next May, at the conference, I met him and asked him, "What about those charts and the Bible?" WV 156 2 He replied, "Brother White, you have lost them." WV 156 3 Thank God! I would like to lose more in the same way. We raised WV 156 4 means to purchase a library for Brother Canright and Brother Van Horn. And said I to them, "When you study, study with all your might, and when you visit, visit with all your might, and exercise briskly. Whatever you do, do it with all your might" (Ibid., May 20, 1873 [see also Carrie Johnson, I Was Canright's Secretary, pp. 12-14]). WV 156 5 With James White's dividing his time between the interests of the Publishing Association and the initial steps in getting a denominational school going, he was held close to Battle Creek. The brethren had sought to press him into the presidency of the General Conference, as well as of the Publishing Association, but he had refused, and Ellen sustained him in this. She knew he must have rest or he would sink under the pressure. WV 156 6 She was right, for on Tuesday, April 22, he had his third stroke of paralysis. The stroke was not as crippling as the first one, in August 1865. It was, however, the most severe. Ellen reported what happened: WV 156 7 I had taken about half my dinner when a messenger came with the word my husband had another shock of paralysis. I hastened to the house and found my husband's right arm partially paralyzed. We anointed with oil and then engaged in prayer for his recovery. The Lord came near by His Holy Spirit. My husband was greatly blessed. His arm was strengthened. We felt assured that by the blessing of the Lord he would recover. We moved to the institute. My husband feels cheerful and happy. He now is settled in regard to his duty to drop everything like burdens at Battle Creek and spend the summer in the Colorado mountains (Manuscript 6, 1873). WV 156 8 The next day, although it was chilly, they rode out, and there was evidence that James was exercising his mind. He was soon able to engage in various activities, but with impaired strength, and at times with considerable suffering. It was clear now to everyone that he was working on too narrow a margin to remain in Battle Creek. James and Ellen fixed their eyes on Colorado, but it was too early in the year to go to the mountains, and there were matters in Battle Creek that they needed to care for. So they stayed on. Ellen continued with her writing, and James spent some time at the office and in committees. Both of them spoke occasionally in the church. WV 156 9 While waiting in Battle Creek for James to recoup his strength, they had a short visit from G. I. Butler, president of the General Conference. Elder Butler lived in Mount Pleasant, Iowa, and visited Battle Creek only occasionally. They were glad to counsel with him about a number of important matters. They had found "a most desirable place" for the school and on May 6, 1873, they discussed the location for the buildings. Dedication Of Battle Creek College WV 157 1 James and Ellen White watched with interest as the walls for a denominational college building rose to a height of three stories in the summer and fall of 1874. Dedication was to be Monday, January 4, 1875. WV 157 2 Between the closing of classes for the fall term and the dedication of the new buildings, there would be a three-week period. This would provide a unique opportunity for the ministers of the denomination to gather for a training period, reasoned James White. As early as September 29, 1874, he made the proposal through the pages of the Review. He headed it "Biblical Institute." The response was enthusiastic. The biblical institute opened on Tuesday evening, December 15, according to plan, with about 150 in attendance and the promise of "abundant success." WV 157 3 James and Ellen White had delayed their return to California for the winter months until after the biblical institute and the dedication of Battle Creek College. The institute would close on Sunday night, January 3, the night before the college dedication. But as they approached the time a cloud hung over their cherished plans. Ellen White was very ill with influenza. W. C. White tells the story: WV 157 4 After three or four days of the usual run of the disease, we expected her to recover, but she did not improve. Rather she grew worse, and the sanitarium physicians feared that she was in danger of pneumonia. They urged that she be brought without delay to the sanitarium for treatment.... Father was distressed at the thought of her not being able to bear her testimony before the members of the Bible institute, the Battle Creek church, and the many visiting brethren who had gathered to witness the dedication of the college.... WV 157 5 I shall never forget the solemnity of the occasion. Mother had been brought down from her sickroom into the parlor. She was seated in a large armchair, warmly wrapped in blankets. Uriah Smith and J. H. Waggoner had come up from the Review office with Father, to unite with him in prayer, and four members of our family were also permitted to be present. WV 157 6 Elder Waggoner prayed. Elder Smith followed in prayer, and then Father prayed. It seemed that heaven was very near to us. Then Mother undertook to pray, and in a hoarse, labored voice, she uttered two or three sentences of petition. WV 158 1 Suddenly her voice broke clear and musical, and we heard the ringing shout, "Glory to God!" We all looked up, and saw that she was in vision. Her hands were folded across her breast. Her eyes were directed intently upward, and her lips were closed. There was no breathing, although the heart continued its action. WV 158 2 As she looked intently upward, an expression of anxiety came into her face. She threw aside her blankets, and, stepping forward, walked back and forth in the room. Wringing her hands, she moaned, "Dark! Dark! All dark! So dark!" Then after a few moments' silence she exclaimed with emphasis, and a brightening of her countenance, "A light! A little light! More light! Much light!" (Ibid., February 10, 1938). WV 158 3 In his narration W. C. White explained concerning this exclamation: WV 158 4 This we understood afterward, when she told us that the world was presented to her as enshrouded in the mists and fog of error, of superstition, of false tradition, and of worldliness. Then as she looked intently and with distress upon this scene, she saw little lights glimmering through the darkness. These lights increased in power. They burned brighter, and they were lifted higher and higher. Each one lighted other lights, which also burned brightly, until the whole world was lighted. WV 158 5 Following her exclamatory remarks regarding the lights, she sat down in her chair. After a few minutes, she drew three long, deep breaths, and then resumed her natural breathing. Her eyes rested upon the company that had been assembled for prayer. Father, knowing that after a vision everything looked strange to her, knelt by her side, and spoke in her ear, saying, "Ellen, you have been in vision." WV 158 6 "Yes," she said, her voice sounding far away, as though she were speaking to someone in another room. WV 158 7 "Were you shown many things?" Father asked. WV 158 8 "Yes," she replied. WV 158 9 "Would you like to tell us about them now?" he asked. WV 158 10 "Not now," was her response. So the company was dismissed, and she went back to her room (Ibid.). WV 158 11 W. C. White continued his account of the vision: WV 158 12 Father then hastened down to the Review office to meet the brethren who were coming in from the East and the West to attend the dedication. About sundown he came up from the office, walking through the snow, for it had been snowing quite heavily during the afternoon. Entering the house, he threw off his overcoat in the kitchen, and hastened up to Mother's room. There, after a few words of inquiry about the experience of the afternoon, he said, "Ellen, there is to be an important meeting in the church this evening. Do you wish to attend?" WV 159 1 "Certainly," she answered. So she dressed for the meeting, and with Father, walked down through the snow to the church (Ibid.). WV 159 2 In the next few evenings she rehearsed the many subjects revealed to her in the vision. She made an appeal to her hearers to take a broader view of the work. WV 159 3 She said: WV 159 4 The time was not far distant when we should send ministers to many foreign lands, that God would bless their labors, and that there would be in many places a work of publishing the present truth. WV 159 5 She said that in the vision she had seen printing presses running in many foreign lands, printing periodicals, tracts, and books containing truths regarding the sacredness of the Sabbath and the soon coming of Jesus. WV 159 6 At this point Father interrupted and said, "Ellen, can you tell us the names of those countries?" She hesitated a moment and then said, "No, I do not know the names. The picture of the places and of the printing presses is very clear, and if I should ever see them, I would recognize them. But I did not hear the names of the places. Oh, yes, I remember one; the angel said, 'Australia'" (Ibid., February 17, 1938 [see all The General Conference Bulletin, 1909, 92, 93]). WV 159 7 A decade later, while visiting Europe, she recognized the presses in the publishing house in Switzerland as shown to her in this 1875 vision; the same can be said of the presses she saw in Australia still later. WV 159 8 This was the last vision given to Ellen White accompanied by physical phenomena concerning which we have detailed information and published reports attesting to it. WV 159 9 It is significant that this vision, with its far-reaching view of the worldwide work of the Advent movement, was given in connection with the dedication of Battle Creek College on Monday, January 4, 1875. Battle Creek College was to be different from the secular colleges. Its purpose was to train workers to preach the gospel and the soon coming of Christ. Instruction was to be Christ-centered. The teachers were to be dedicated men and women. It was intended to be a model on which the whole system of Adventist education was to be patterned. ------------------------Chapter 11--California--Here We Come WV 160 1 Anyone for California?" asked James White. At the close of the General Conference session held in mid-May 1868, the ministers in attendance were given an opportunity to express their preferences as to the fields in which they would work during the coming year. California was as yet an unentered field as far as any denominational workers were concerned. WV 160 2 But eight years previously Merritt G. Kellogg had trekked with his family by ox team to California and worked in San Francisco as a carpenter. Then, as health reform was being promoted among Seventh-day Adventists, he returned to the East to take a medical course. He enrolled at Dr. Trall's Medical College, Florence Heights, New Jersey, where a few months later he was granted a diploma as a qualified physician and surgeon. He lingered in Michigan following his graduation, and at the General Conference session in mid-May made an earnest appeal for the General Conference to send a missionary to California to help him in his work in raising up a company of believers in San Francisco. The brethren agreed that in time such might be done. WV 160 3 But James was not ready to let it drop there. "Has no one had any impressions of duty with reference to the California field?" Up to this time J. N. Loughborough had remained silent; now he stood and spoke of his impressions and offered his services for work in the West. WV 160 4 Loughborough had come to the conference with the deep impression that he should go to California, but he had revealed this to no one. In no fewer than 20 dreams he seemed to be working there! WV 160 5 Loughborough reported on what followed: WV 160 6 Brother White then remarked, "When the Lord sent forth His servants, He sent them two and two, and it seems as though two ministers should go to that distant field." ... Then Elder [D. T.] Bourdeau arose and stated how his mind had been exercised, and that he had come to the meetings with his companion and all his earthly substance ready to go where the conference might say (Pacific Union Recorder, July 3, 1913). WV 160 7 White counseled, "Will Brethren Bourdeau and Loughborough pray over this together and separately until the day the Review goes to press, that they may be sure of the mind of the Lord in the matter?" (Ibid.). WV 161 1 At the appropriate time, when White called for their word, the two brethren replied, "California, or nothing." White then called for $1,000 to buy a tent and start the mission. At this time the rails extended only to the Rocky Mountains; the journey had to be made by ship to the Isthmus of Panama and then by another ship to San Francisco. For the next year and beyond, readers of the Review were thrilled by reports from the missionaries, first on the trip itself, and then on the tent meetings and the organization of churches in the valleys north of San Francisco. WV 161 2 They began their work in Petaluma, and from there worked northward. Soon they had established churches in Santa Rosa, Healdsburg, Bloomfield, and other places. WV 161 3 Loughborough reported: WV 161 4 Shortly after our arrival in California we received a letter from Mrs. White, in which she related a vision given her in Battle Creek on Friday evening of June 12--a day that we had spent in Lancaster, New York, before starting for California. She had never been in California, and had no personal knowledge of the habits of the people. In fact, at that time she had never been west of the Missouri River. Any knowledge she possessed concerning things there was derived from what the Lord was pleased to reveal to her. WV 161 5 In the instruction in her letter, she delineated the liberal ways of the people of California, and what would be the effect of labor among them on a close, "pennywise" plan. In preaching to the people in California, they must be approached in something of the liberal spirit in which they work, and yet not in a spendthrift manner (GSAM, p. 385). WV 161 6 Looking back years later, Loughborough testified: WV 161 7 As I witness the results of following the instruction given, I can say that our cause advanced more in three months than it would have done in one year had we not been helped "in the work of the ministry" by the instruction received through the gift of prophecy. Up to the spring of 1871, as the result of the efforts in Sonoma County, five churches of Sabbathkeepers had been raised up (Ibid., 386). WV 161 8 James and Ellen eagerly looked forward to the time when they would be able to visit the brethren there and see for themselves how the work was progressing. In fact, a year later James was already talking about attending a camp meeting in California. But their trip was delayed a number of times. In the summer of 1872 they had planned to attend most of the Western camp meetings (Iowa, Illinois, Wisconsin, and Minnesota), and then join J. N. Loughborough in California for a camp meeting to be held in late September. But when the Iowa meeting closed, they saw that in their state of health the strain would be greater than they could bear. After a few days' rest they decided to go at once, thinking to arrive in California in late June. They had to have some rest. A Surprise Vacation In The Rocky Mountains WV 162 1 It had been 25 years since Ellen had been with her older sister, Caroline Clough, who lived in Ottawa, Kansas. "Why not stop and make a brief visit on our way to California?" This they did. The reunion was a very happy one. In a letter to Edson, Ellen described her sister, 15 years her senior: WV 162 2 She is an understanding, intelligent woman, living, I think, up to the best light she has had. She is a powerful singer. This is as much her talent as speaking is mine. I think I never heard a voice that would thrill the soul like hers (Letter 10, 1872). WV 162 3 They had thought to remain for only two days, but Caroline had many ideas for their pleasure and for speaking, and insisted that they extend their visit. WV 162 4 Brother and Sister Clough informed us that they had four children in Colorado Territory, and expressed a strong desire that we should visit them. We decided to stop at Denver and spend a day or two with their daughter, Mrs. Walling (Ibid.). WV 162 5 When the party arrived in Denver, a city of 12,000 (WCW, in The Youth's Instructor, December, 1872), Willie was sent out to find the Walling home. He soon returned to the station in a carriage with Mr. Walling. At the Walling home the White party met two of Ellen's nieces, Mrs. Walling and Miss Mary L. Clough. She described Mr. Walling as "very free and kind," and engaged in a large, profitable lumber business. Being quite well-to-do (Letter 25, 1872), he spared no expense to please and entertain them. His lumber mills were some 40 miles west (64 kilometers), at the edge of the Rocky Mountains, but he had his home in Denver so that the children might have the benefit of a school. Instead of staying a couple days, the Whites accepted an invitation to remain for a while. WV 162 6 It was Mr. Walling's business to furnish lumber for the houses, and timbers for the mines in this region. Walling's Mills, near Black Hawk, was not in a steep ravine but in an expansive area above. Here was a cottage that he made available to the White party, and here they lived, read, wrote, and took their walks. WV 162 7 Through the entire month of August the Whites vacationed. They hiked; picked raspberries as they ripened; visited interesting places, such as the stamping mills in which the ore was broken up and then processed; gathered samples of minerals for an exhibit they proposed to set up; and, of course, wrote. WV 163 1 "Mr. Walling is very earnest that we should go with him across the Snowy Mountain Range to what is called the Park, on the other side of the Snowy Range" (Letter 12, 1872). She saw in the proposed trip over the Snowy Range the needed incentive and opportunity for James to "be at liberty to enjoy the scenery, get tired, camp and rest, and become hardened for California" (Letter 13a, 1872). WV 163 2 In a letter to Edson and Emma, Ellen wrote on August 22: WV 163 3 Last night Father and I rode six miles [nine kilometers] on the Indian ponies, that we might get accustomed to riding. We have decided it would be better for Father to go up the mountains over the Snowy Range and be benefited with the exercise he would obtain in so doing than to go to California just now.... We feel much encouraged in regard to Father, but we dare not yet go to California (Ibid.). Caravan to Hot Sulphur Springs WV 163 4 James White describes the start of the Snowy Range trip: WV 163 5 It was on Monday, 11:00 a.m., September 2, 1872, when we mounted our horses and ponies for the trip over the Snowy Range into Middle Park.... Our course lay along through Rollinsville, Boulder Park, up the mountains through Boulder Pass (The Health Reformer, January, 1873). WV 163 6 By midafternoon a heavy storm came up, and the travelers took refuge in an empty log shanty, where they built a fire in a big stone fireplace. By the time the storm was over, night had almost fallen. As they had brought all their gear in with them, they decided to spend the night there. WV 163 7 The four ladies were on ponies. Mr. Walling had the principal part of the baggage in a wagon drawn by two powerful horses, while Willie and his father were each on a good horse, ready to help in packing baggage up the sharpest ascents, or to assist the ladies in the most dangerous places (Ibid.). WV 163 8 Soon after starting the ascent again, Ellen White was involved in a bad accident. She had her pony well under control when the strap holding her bedding roll gave way. In a letter to Edson and Emma she described what followed: WV 163 9 As I was in the best of spirits, enjoying the scenery very much, my pack behind me became unloosened and dangled against the horse's heels. Your father had tarried behind to arrange his pack more securely. WV 164 1 I was between two companies--three of our company ahead and five behind me. I saw the situation of things, slipped my feet from the stirrup, and was just ready to slip from the saddle to the ground and in one moment should have been safe. But the pony was frightened and threw me over his back. I struck my back and my head. I knew I was badly hurt, but felt assured no bones were broken. I could scarcely breathe or talk for some time, but finally improved a little. I was in great pain through my head, neck, shoulders, and back, and bowels (Letter 14, 1872). WV 164 2 James White picks up the story: "We soon became satisfied that bones were not broken. Neither could we discover external injuries of any kind; but as breathing and speaking were so very difficult, we feared internal injuries." With towels that Mrs. Hall brought, and water, hydrotherapy was applied. James reported: WV 164 3 Patient improved, and was soon able to take the writer's arm, and walk a few rods from the company, where we asked the following questions: 1. Shall we pitch our tents here, and go into camp, let Mr. Walling return to his business, and we remain till we see how your case shall turn? WV 164 4 2. Or shall we apply to the Great Physician, and, by faith in the efficacy of prayer, move on our journey? WV 164 5 Mrs. White decided, as she frequently has done under circumstances alike trying, to go forward. As we bowed in prayer, evidences of Divine Presence caused us to weep for joy. And in a few moments we were in our saddles, moving joyfully, and yet solemnly, along, resolving that we would not leave camp another morning without first thanking God for mercies past, and imploring His care and protection for time to come (The Health Reformer, January, 1873). WV 164 6 Ellen's injuries were more extensive than at first fully sensed, and she suffered for many years. In 1907 she made reference to her left leg, which had troubled her long after the accident: "The ligaments were torn from the ankle." When she sought medical help, some time after the accident, the word was "You will never be able to use your foot, for it has been so long without close investigation that nothing can relieve the difficulty and unite the ligaments torn from the ankle bone" (Manuscript 156, 1907). WV 164 7 With the decision to continue the trip, the party was soon faced with a very steep climb, the steepest of the journey. The wagon was lightened of its supplies and equipment, and with difficulty the horses pulled it up the ascent, leaving tents, equipment, and supplies to be taken up piecemeal by James and Willie with their horses. At noontime they stopped by an old log shanty in a forest of pines. Here Ellen White took a warm bath and seemed to be improving. Just before reaching the timberline, they found a good camping spot for the night. Crossing The Continental Divide WV 165 1 Pressing on early the next morning, they found it a steady climb to the 11,000-foot mark. "Here," wrote James White, "the air was so light that the climbing horses breathed and panted as though they would lose their breath; and their riders were frequently disposed to take a long breath, which did not seem to hit the spot, nor satisfy the usual demands of the breathing apparatus. This gave an excellent opportunity to expand the lungs and chest.... WV 165 2 "We hastened on, and up the sharp ascent, to the summit of the range, which we reached at 11:00 a.m.... From this grand range, the backbone of the continent, waters rise from springs, within a gunshot of each other, which flow, one to the Atlantic, and the other to the Pacific. We had now reached an altitude too cold for trees of any kind to exist" (Ibid., March, 1873). WV 165 3 At the top of the range the terrain was rather level but rough and "untrodden, rocky, mountain way." Then they must descend. Ellen White elected to ride in the wagon with Mr. Walling, but soon she found the jerking wagon seat so uncomfortable she chose to ride with the baggage, sprawled over and clinging to the big bundle of tents. Willie described the descent: WV 165 4 As we descend, the cold winds and snowbanks are left behind, but the roads are fearful. They go down so steep you are in danger of slipping over your horse's head, then through little marshes which are numerous near the top of the range, and where you must work sharp to keep your horse above ground, and the rest of the way over loose rocks and boulders, through creeks and over logs, up and down, but mostly down till we reach the park [Middle Park]. WV 165 5 Lame and weary, we were glad to stop and camp in the edge of a thick forest surrounding a little meadow through which wound a crooked mountain brook, clear and cold, and full of speckled trout. As usual, we tied the horses where there was good grass, pitched the tents, cut spruce boughs for our beds, and then, building a big fire in front of the tents, retired to rest, and slept well till sunrise (The Youth's Instructor, January, 1873). A Week at Hot Sulphur Springs WV 165 6 Now it was an easy trip across the valley to Hot Sulphur Springs, their destination. They picked wild strawberries as they traveled, adding to their dinner rations. An old hunter, Mr. Byers, known as "Buckskin," had leased the hot springs. He helped the newcomers find a good camping place, lent them a sheet-iron cookstove, and left them much to themselves. But not his Newfoundland dog, who soon challenged Lion, Mr. Walling's Newfoundland. Lion won the contest and was put in charge of guarding camp for the week they were there. They found 20 or 30 people camped near the hot springs, and people coming and going. In addition to the sulphur springs, people were attracted by the beautiful scenery and fishing and/or hunting possibilities. Calls From California Cut Short The Vacation WV 166 1 The Whites hoped they might remain at Hot Sulphur Springs for three or four weeks, but on Thursday afternoon, September 12, after they had been there just a week, Mr. Walling came, bringing mail and the word that the California camp meeting, which had been postponed so the Whites might be present, would open on Thursday, October 3. They must be there. Friday morning they broke camp and started back to Black Hawk. Hardened to fatigue by camp life, they were able to make the return trip, which had taken four days in coming, in two traveling days. They spent the Sabbath en route, resting. WV 166 2 On Friday, September 20, they journeyed the 110 miles (176 kilometers) from Denver to Cheyenne, where they caught the Union and Central Pacific train bound for San Francisco. They were amazed at the railroad trestles spanning rivers and gorges, and the tunnels and snowsheds as they crossed the Sierras, then on to the broad Sacramento Valley. At last they had reached California. The Whites Discover California WV 166 3 James and Ellen White received a most hearty reception when they arrived in California on Wednesday evening, September 25, 1872. At the end of the rail line in Oakland they were met by brothers Conkrite and Stockton, who ushered them to the San Francisco Ferry and on to the Rowland home. Mrs. Rowland was a well-to-do Scottish woman on the verge of taking her stand for the Adventist message. It was midnight when they reached this home. Ellen White wrote, "We met and were introduced to twenty brethren and sisters who greeted us as cordially as we were ever greeted in our lives. These friends had waited at the house of Sister Rowland until twelve o'clock at night to receive us. We did not get to rest until a still later hour" (Letter 16, 1872). WV 166 4 This was the beginning of the Whites' lifelong love affair with California. Such was their enthusiasm about the flowers, the scenery, the weather, the people, that they admitted privately: WV 166 5 James: "Nothing but stern duty will ever call us from this country." WV 166 6 Ellen: "We shall not neglect the work of God to view the work of nature." WV 166 7 James and Ellen White had their eyes on Santa Rosa and looked forward to meeting Elder and Mrs. J. N. Loughborough, who resided there, and to attend the camp meeting. They made the 37-mile (59-kilometer) ferry trip across the bay and up the Petaluma River to the city of Petaluma, then a 15-mile (24-kilometer) train trip to Santa Rosa. This was a route they would often travel as they moved about in northern California. They were cordially received at the Loughborough home in Santa Rosa, and attended the Sabbath morning service in the house of worship. James spoke on the reasons of Adventist faith, and Ellen followed for another 15 minutes. Then nearly all the congregation crowded onto the platform to shake hands with them (Letter 17, 1872). WV 167 1 The camp meeting was to be held in a grove at Windsor, a town 10 miles (16 kilometers) south, situated between Santa Rosa and Petaluma. James and Ellen White, together with Lucinda Hall and Willie, were on the grounds for the opening meetings, Thursday, October 3. James wrote: WV 167 2 We are now writing in a tent upon the California campground, near Windsor, Sonoma County, fifth-day, October 3, at the close of the afternoon service. The location is good and the weather is fine. It is as warm as August in Michigan, very much warmer than at any point since we crossed the plains the first of July. WV 167 3 Notwithstanding the brief notice of this meeting, there are, at the early stage of the meeting, thirty-three tents upon the ground, besides the large congregation tent and the provision stand. WV 167 4 Three tents are marked San Francisco; two, Green Valley; one, Sebastopol; four, Bloomfield; one, Mendocino County; three, Windsor; six, Healdsburg; nine, Santa Rosa; two, Petaluma; two, Woodland....We spoke in the morning upon the subject of the waiting, watching time, in answer to the question, Where are we? ... Mrs. White spoke in the afternoon, and Elder Cornell spoke in the evening (The Review and Herald, October 15, 1872). WV 167 5 After the camp meeting James and Ellen were eager to spend some time in San Francisco, having merely passed through the city. So, with Loughborough and Cornell, they went to San Francisco by train and by ferry on Thursday morning, October 10. On Friday Loughborough and Cornell took the tent by train to Woodland. In San Francisco WV 167 6 The Whites were again cordially received in the home of Mrs. Rowland. Spending the afternoon there, Ellen had an opportunity to write a report to Edson and Emma of her impressions of the camp meeting and of California: WV 167 7 Our camp meeting was a success. We have not a doubt but that the Lord has directed our course to this coast, and we believe the cause of God will be advanced by our labors, which seem to be very necessary. Your father labored very hard during the meeting. He seemed to be full of matter and he could not restrain his labors. The people hung upon his words with intense interest. WV 168 1 I think I never saw a company together all so intelligent, so sincere, so exceptional in every way, as the company we met upon the campground. Twenty homes have been offered us already and such urgent, hearty invitations that we desire to gratify them all (Letter 18, 1872). WV 168 2 She wrote of a committee of five who had waited upon them at the camp meeting, urging them to make their headquarters in San Francisco; they also offered to hire a five-room house, furnish it, and turn it over to them for their home. Further, they would furnish all they needed to live on, and even provide domestic help. WV 168 3 Ellen reported: "We declined. We should not be prescribed in our liberty at all. We should go among the brethren just when we choose and stay one, two, or three weeks." WV 168 4 Making their home with Mrs. Rowland, they shopped some, did some writing, and from day to day visited the believers in the city. They had a glimpse into the situation of the Sabbathkeepers in San Francisco. Tent Effort In San Francisco WV 168 5 Friday evening, November 8, James White opened the tent meetings in San Francisco. A good crowd attended. In early winter the weather in that area is usually pleasantly warm. On November 17 they had to raise the tent wall to be comfortable. After 18 meetings Loughborough reported of the interest: WV 168 6 Brother White has preached six times, Sister White seven times, and I have spoken five times. Our congregations have been both large and deeply attentive. The preaching has been about an even mixture of close, searching, practical discourses, alternated with the theory of the truth, presented in a clear, concise, solemn, and pointed manner, spiced with exhortation, and close appeals to the consciences (The Review and Herald, December 3, 1872). WV 168 7 During the winter months of December, January, and February the Whites moved about among the six California churches--San Francisco, Santa Rosa, Healdsburg, Petaluma, Woodland, and Bloomfield. Organization Of The California Conference WV 168 8 The California state meeting was held February 14-18, in Bloomfield, and of course the Whites were there. In his report for the Review, Loughborough stated: WV 168 9 Everything moved off with perfect harmony and good feeling, and it was the source of deepest gratitude to us all that we were favored in our deliberations and meetings with the presence of Brother and Sister White (Ibid., March 4, 1873). WV 169 1 During this formal meeting, with delegates present from the six churches in California, the California Conference of Seventh-day Adventists was formed, with a membership of 238. J. N. Loughborough was elected president; S. B. Bresee, also of Santa Rosa, secretary; and T. M. Chapman, of Petaluma, treasurer (Ibid., March 11, 1873). WV 169 2 Word had just been received that the General Conference session would be held in Battle Creek, opening on March 11. James, of course, would attend, but Ellen wanted to get on with her writing. She was working on the book The Spirit of Prophecy, volume 2, on the life of Christ. * WV 169 3 But when the next issue of the Review came it carried this note: WV 169 4 A Special Request: We deem it of the utmost importance that Brother and Sister White attend this meeting; and we therefore invite and urge, in the strongest terms, their attendance at this session of the General Conference, if their health will permit them to do so (The Review and Herald, February 11, 1873). WV 169 5 Ellen White would go East with her husband. It would be a full 21 months before the Whites would be able to return to California. Interlude WV 169 6 During this period James and Ellen attended two General Conference sessions and enjoyed another vacation in the Colorado mountains. WV 169 7 Soon after their arrival in Battle Creek they were deluged with callers and fellow workers who came in for consultations and appointments for speaking. This was "par for the course," and became somewhat tiring as the years passed by. WV 169 8 At the eleventh annual meeting of the General Conference (1873) James was unanimously elected president of the SDA Publishing Association. At first he declined to serve, but finally gave in to pressure and agreed. WV 169 9 His great interest at this time was to get the denominational school going, so he divided his time between the interests of the publishing association and the school. 2 He also was one of the directors of the health institute. WV 169 10 Ellen, as usual, was deeply involved in writing testimonies, and when she could get at it, the life of Christ for Spirit of Prophecy, volume 2. They also were involved in selling their house and finding a place to work. WV 169 11 All this culminated in James having his fourth stroke of paralysis. He was anointed with oil, and prayer was offered for his recovery. "We felt assured," Ellen reported, "that by the blessing of the Lord he would recover. We moved to the institute. My husband feels cheerful and happy. He now is settled in regard to his duty to drop everything like burdens at Battle Creek and spend the summer in the Colorado mountains" (Manuscript 6, 1873). WV 170 1 They had not intended to remain long in Battle Creek. In fact, Ellen concluded that "every hour that they remained in Battle Creek was a positive danger to his life." Back To Colorado WV 170 2 It was 7:30 Wednesday evening, June 25, 1873, when James and Ellen White, Willie, and Lucinda Hall reached Denver. They were cordially received at the Walling home. Thursday and Friday they made preparation for the summer in the Rocky Mountains. To ensure comfortable beds, they arranged to have two hair mattresses made, and bought pillows. Mr. Walling came from the mountains Sabbath afternoon and found the visiting party in the city park enjoying the Sabbath rest. After the Sabbath they started out for Golden City, in the mountains (Manuscript 8, 1873). Late Sunday afternoon they were at Walling's Mills and getting settled in the cottage that was to be their home for the summer. WV 170 3 Following much the same program and enjoying the same activities as they had on their previous sojourn here, including a camping trip, James regained his strength. The several months spent in Colorado had given him an opportunity to stand back and survey the cause as a whole. As he did so he wrote several articles for the Review proposing daring and broad steps for advance. WV 170 4 He had escaped the constant day-to-day pressures of Battle Creek, but his own ambition to see the work of God advance filled his mind with pressures and ideas for broadening the work. In a series of articles for the Review, he proposed the following: WV 170 5 A branch office for publishing on the Pacific Coast WV 170 6 A health institute on the Pacific Coast WV 170 7 He called for the responsible men in Battle Creek to move ahead quickly with the development of the school there and for enlarging the health institute to accommodate 300 guests. He pointed out that there was a need for two new power presses in the Review office and more capital with which to operate. Then he made a bold proposal: WV 170 8 The General Conference should expend, before the close of 1874, the sum of $20,000 in the preparation, translation, and publication of works in the German, French, Danish, and Swedish languages. And the General Conference must extend its missions to Europe, to the Pacific, and, in fact, in all directions, as far as the calls can be supplied (An Earnest Appeal, p. 29). WV 170 9 Rested and strengthened after their four months in Colorado, the Whites looked forward happily to continuing their journey to California. There were several days of anguish trying to decide whether to attend the session or go directly to California, taking Lucinda Hall and the two Walling children with them. They decided for California. WV 171 1 This decision having been made, that evening, Thursday, November 6, they took the train in Denver for Cheyenne, Wyoming, presumably to catch the train the next day for San Francisco. But that night, feeling impressed that they should follow another course, James went to the front of the coach to meditate and pray. Of the experience he wrote: WV 171 2 We felt a power turning our mind around, against our determined purpose, toward the General Conference to be holden in a few days in Battle Creek. WV 171 3 In our mind we debated the probabilities of another shock of paralysis which would doubtless prove fatal, and decided that we would not count our life too dear to risk all in doing the will of God. And with this consecration, we became very happy before our train reached Cheyenne. WV 171 4 It was then midnight, and after a few hours' sleep at the depot hotel, we laid the matter before Mrs. White, who for the first time seemed willing to risk another journey to the scene of our toils, trials, sicknesses, and sufferings. And in a few hours we were repacked, Sister Hall on her way to San Francisco to make ready for us at Santa Rosa in about ten days, as we supposed, and we ticketed and checked for Chicago. At Battle Creek we were greeted heartily, not only by our denominational friends, but by businessmen and leading citizens (Ibid., December 30, 1873). WV 171 5 When the twelfth annual session of the General Conference opened on Friday morning, November 14, at 9:00, James and Ellen White were there. They stayed throughout, not continuing their journey to California until December 18. At Home In Santa Rosa WV 171 6 James and Ellen arrived in San Francisco on Sunday evening, December 28. They were met the next day by J. N. Loughborough, president of the California Conference, now living in Woodland. He accompanied them to Santa Rosa, where Lucinda Hall had set up housekeeping for them in a commodious rented home. WV 171 7 Loughborough had called the officers of the California Conference to meet here for a two-day council. Isaac and Adelia Van Horn had traveled west with the Whites, and they joined the worker group meeting in Santa Rosa. Everyone rejoiced in the reports of the victories won in Battle Creek. James's bold proposals envisioned during the Colorado interlude would bring forth fruit. WV 172 1 He wrote to the Review, "There is good evidence that the Guiding Hand turned our course at Cheyenne, from the most desirable route to San Francisco, to the General Conference at Battle Creek" (Ibid.). WV 172 2 The whole experience brought great relief and freedom to James. WV 172 3 During the Whites' previous stay in California--the six months when they had made the Rowland home their headquarters--they enjoyed being guests and visitors. But when they arrived in Santa Rosa in December 1873 they settled down as residents. WV 172 4 Ellen reported in a letter to her children: "We have plenty of house room and all the furniture we need. We are comfortably situated" (Letter 8, 1874). WV 172 5 Their home seemed to be a center of attraction to many visitors and a place where the state conferences were held. On one occasion she reported, "We had thirty for dinner, lodged eighteen and fed them straight through. The meeting passed off very pleasantly" (Letter 10, 1874). WV 172 6 But as the winter rains dragged on, they were hindered from riding out and visiting as they wished. But they kept busy. Loughborough reported: WV 172 7 We esteem it a great privilege to have in our midst Brother and Sister White, who during the rainy season are vigorously prosecuting their writings, and are even now giving us good counsel and aid in the work here; and when spring opens, and they have the opportunity of speaking to our people in different places, as the providence of God may indicate, they are prepared to greatly help our people (The Review and Herald, February 24, 1874). WV 172 8 They followed with great interest the work that Cornell and Canright were doing. These brethren studied plans for an evangelistic thrust with the California tent, being inclined to work the smaller towns. WV 172 9 Years ago, before Ellen had come to California, she had been impressed that methods of evangelism in California should be different from those in the East. She had written Elder Loughborough that the people in California must be approached in the liberal spirit in which they work. WV 172 10 On the night of April 1 a dream was given to Ellen White. She wrote: WV 172 11 I dreamed that several of the brethren in California were in council, considering the best plan for labor during the coming season. Some thought it wise to shun the large cities, and work in smaller places. My husband was earnestly urging that broader plans be laid, and more extended efforts be made, which would better compare with the character of our message. WV 172 12 Then a young man whom I had frequently seen in my dreams came into the council. He listened with interest to the words that were spoken, and then, speaking with deliberation and authoritative confidence, said: WV 173 1 "The cities and villages constitute a part of the Lord's vineyard. They must hear the messages of warning.... You are entertaining too limited ideas of the work for this time" (Life Sketches of Ellen G. White, 208, 209). WV 173 2 At the quarterly meeting that began in Bloomfield on April 24, Ellen urged the workers "not to pitch their tents in the smallest places." Writing to Edson and Emma about the meeting, she said, "We wished to know whether they would hug the shore or launch into the deep and let down their nets for a draught of fish in the deep waters.... San Francisco and Oakland, Santa Clara, San Jose (which is pronounced Sanas A) are large, influential cities.... We have a great and important work before us" (Letter 23, 1874). WV 173 3 The ideas of our brethren have been too narrow and the work too limited. We told them if they were not calculating to do more the present tent season than heretofore, we wished to return east and attend the camp meetings. They should not pitch their tents in the smallest places, but imitate the example of Christ. He placed Himself in the great thoroughfares of travel where people were going to and from all nations of the world, and here in a most impressive manner did He give His lessons upon important truth (Ibid.). WV 173 4 Ellen White had called for something to be done "now." Her appeal set the workers on fire for God. A few days later James and Ellen were on their way to Oakland, prepared to set up headquarters there. Thursday the tent was up in the heart of the city, and that night Cornell preached on spiritualism. There was a keen interest in the subject because of spirit manifestations in the city. James White had rented the "Fountain Farm" four miles (six kilometers) from the city, and Ellen White and two young men were giving the eight-room house (Letter 19h, 1874) a thorough cleaning. Friday afternoon, May 1, they moved in. Lucinda Hall and the Walling children were with them (Letter 19f, 1874). WV 173 5 A few days later Ellen White, in a letter to Willie, described their rented residence: WV 173 6 We are now getting settled in our new home four miles [six kilometers] from the city. It is rural here. There was once a very good "water cure" upon this place. The large three-story house is standing desolate, shattered and dilapidated. We live in a neat square house a few rods from this building. We have not got settled as yet, but we shall soon. This is a very pleasant place to live. There are trees and flowers; no fruit, but our neighbors have fruit in abundance, so we can purchase of them (Letter 26, 1874). The First Issue Of The Signs Of The Times WV 174 1 James White had a double interest in moving to Oakland in late April. The idea of a weekly paper published on the Pacific Coast had been conceived by James White while he was in the Rocky Mountains in the summer of 1873. He had made the proposal in an article in the Review, and at the General Conference session in November. Now in Oakland, in connection with the evangelistic meetings, he moved ahead in starting the journal. He did so on his own responsibility, not waiting for formal committee authorization or promise of sound financial support. He worked through May in getting the first copy of Signs of the Times edited, set in type, and printed. It appeared on June 4, 1874. WV 174 2 The paper was to be evangelistic in nature but also a means of communication among Seventh-day Adventists in the West. Now that the journal was under way, there were questions as to how it would be managed and supported. And James White envisioned something additional. If the project was to succeed, and if the church in the West was to have inexpensive literature for its use, it must have a publishing house at its command. WV 174 3 But how could James gain both the moral and financial support of the constituency east of the Plains? He felt he could not go east and leave the newly started journal unattended. The Whites agonized in prayer over this matter. WV 174 4 While [we were] bowed before God in prayer in an upper chamber, the blessing of the Lord came upon us in such a manner that duty was made plain. It was as if an audible voice said, "Go [east] to the churches and solicit money from those whom I have made stewards of means" (Manuscript 62, 1895). WV 174 5 James and Ellen had rarely been separated. Here was a crisis indeed! But now they were convinced it was the will of God for Ellen to travel east, seeking support. James wept aloud and said, "Ellen, you must go. I dare not withstand the Lord. You must go. But what shall I do without you?" (Ibid.). WV 174 6 Preparations for the trip across the continent were hasty and brief: WV 174 7 All that there was cooked were a few gems. I put these in a paper box, the horses were harnessed, and I was on my way for the cars. My husband said, "If I had not given my consent, I would now say it is inconsistent. I cannot have you go. I cannot be left with these terrible responsibilities" (Ibid.). WV 174 8 Starting on such short notice, Ellen could not secure a berth in the sleeping car, so she had to make the trip in the chair car. This made it necessary for her to change trains both in the day and in the night. The handling of the baggage, checking it here and there, was a new experience for her. WV 175 1 I had never traveled alone, but I took this long journey of eight days alone, and attended the camp meetings in the States alone until Willie White met me at Wisconsin and accompanied me. WV 175 2 On that journey I set forth our situation, and money was raised at every meeting. I told them that California would return their loan sometime in the future, for I had been shown that prosperity would attend the work done there, that there were many souls that would be added to the church, and we should see the salvation of God (Ibid.). WV 175 3 From one camp meeting to another Ellen White went, telling her story and appealing for support for the struggling but promising work in California. Those attending the camp meetings were overjoyed when she arrived on the grounds, and, of course, she was pressed in for full service in the speaking schedules. She thrived on it. The Separation Ended WV 175 4 The Michigan camp meeting, during which the General Conference session would be held, would open on Thursday, August 6, and the word was that James White would arrive a little after midnight on Tuesday, the fourth. Although usually retiring early, Ellen stayed up to greet him. She busied herself in writing to Edson and Emma, whom James had called to Oakland to help with the new paper. While she was writing, her eyes grew heavy and she dozed off. On hearing a familiar voice, she awakened with a start to greet her beloved husband, James. Likely he had walked the few blocks from the station to their home. WV 175 5 How she rejoiced that at long last they could be together again and unite their lives and their labor. WV 175 6 Evidently James's health had improved during his months alone in California. Throughout the 11 days of meetings he preached six times and spoke with "great power and clearness." Uriah Smith reported. WV 175 7 Never, we believe, did he make better points, or present the great truths of this message with more clearness and force. The involuntary response of many hearts was Thank God for the freedom He gives His servant, and the physical strength that is granted for the ardent labors into which his truth-inspired soul is constantly leading him (The Review and Herald, August 18, 1874). WV 175 8 Of course, James White brought an encouraging report of the work on the Pacific Coast. He told of his commencing to publish Signs of the Times, and of his vision for a publishing house to be established soon in the West. It was his hope to return shortly with the full endorsement of the General Conference and the promise of support for what was being done there. WV 176 1 Among other actions taken at this General Conference was one that supported the tract enterprise and that called for drawing its interests together into a general organization to be known as the General Conference Tract and Missionary Society of Seventh-day Adventists. An action of renewed consecration also was taken, and one relating to the thrust that would shortly be made in missionary endeavor in sending J. N. Andrews to Europe as soon as practicable. WV 176 2 Other actions taken brought an unexpected and complete change in the life of both James and Ellen White. When the nominating committee brought in its report, James's name headed the list, calling for him to be president of the General Conference. WV 176 3 By what reasoning could he accept this great responsibility? He had recently refused responsibilities because of his poor health. In the Review that carried the report of the General Conference, he presented his reactions to the sudden changes and challenges that this action would bring to them. WV 176 4 1. He recognized the marked indication of providence. "We now resign all to the will of God and the choice of His dear people" (Ibid., August 25, 1874). WV 176 5 2. Within the past year, in the providence of God, his health had improved greatly in body and mind. He had gained 25 pounds (nine kilograms). This, he said, was because of "the practice of continued cheerfulness and courage in God, and by ignoring Satan's dark schemes to discourage and dishearten me." WV 176 6 3. Then, turning more particularly to the interests in California with which he had been so closely linked, he explained: WV 176 7 i. The General Conference has approved of what steps we have taken in establishing the press upon the Pacific, and take the responsibilities as well as the liabilities off our hands. They send Elder Butler to the California camp meeting to counsel with that conference as to the proper steps to be taken to advance the cause on the Pacific.... We shall ever cherish the tenderest regard for our dear people on the Pacific Coast.... But for the present we must heed the calls of those who have greater claims upon us (Ibid.). WV 176 8 4. The greater responsibilities: Now, with others to share James's special interest in the California work--the Signs of the Times, a publishing house in the West, and evangelism--James would turn his attention to the needs of the church as a whole: WV 176 9 the development of the denominational school the Health Institute the need of workers in new fields at home and overseas the organization of the General Conference Tract and Missionary Society the publication of literature in other languages continuing the preparation and publishing of Ellen's writings WV 177 1 Accepting this challenge of leadership meant drastic changes in their own plans and lifestyle. Battle Creek would now be their base of operations. But with his usual zeal James made no delay in shaping up his plans and adapting his schedules. James White Again In The Saddle WV 177 2 The Whites postponed their return to California, and moved immediately. The outgoing General Conference treasurer, to whom they had rented their home in Battle Creek, vacated it, and they moved in. But they were somewhat uncertain concerning the immediate future. Ellen White felt very comfortable living in Battle Creek, but their hearts were in California. WV 177 3 The Eastern camp meetings were scheduled to open in Vermont on August 20, and run till September 28 in Indiana. It had been James White's hope, and that of the believers in the several states, that both he and his wife could attend. But the duties in Battle Creek were too pressing; therefore Ellen White, accompanied by Lucinda Hall, started out with the second eastern meeting at South Lancaster. There would be many times when they felt the necessity of going their separate ways and working alone. WV 177 4 A few weeks after attending the dedication of the school in Battle Creek on January 4, 1875, they left for California to assist in forming a publishing association and locating and putting up a publishing house. WV 177 5 We were very happy to find in Oakland and San Francisco two active and well-united churches of about seventy-five members each. In our younger days Mrs. White always attended the same service with us, at which we would take turns in speaking; but the situation of things in the two cities seemed to demand that we should divide our efforts, so that we have generally occupied both stands, alternating, when not laboring in other churches. WV 177 6 We have both labored at Petaluma, Napa, and Santa Clara, and Mrs. White, with our son, W. C. White, has spent one week with the church at Woodland.... WV 177 7 Besides speaking, we have had the general care of the Signs office, and have written considerable for our papers. Add to this the labors of the principal duties which called us to this coast last winter (Ibid., April 29, 1875). Back In The East For Camp Meetings WV 177 8 After three months in California James and Ellen returned to the East. WV 178 1 Soon after arriving in Battle Creek to attend camp meetings, James White declared his general plan for working: WV 178 2 We hope to be able to attend all the camp meetings the coming season with Mrs. White. We shall come to our brethren, not to do the work, but to help them do it in the name and strength of the Lord. We have neither strength nor disposition to labor as we have done. It is important to be in season. We have many suggestions to make, and we think it important at this early date to call the attention of the preachers of the several conferences to the fact that if duty calls them from important labor to the camp meeting, it calls them to labor at these meetings and not depend on those from abroad to do all the work (Ibid., April 8, 1875). WV 178 3 The Whites did not spare themselves, but put in an active season attending camp meetings in Illinois, Iowa, Wisconsin, Minnesota, Vermont, Maine, and New York. Their participation was heavy. Often the burden of preaching was borne largely by James, Ellen, and Uriah Smith. WV 178 4 "To say that we are weary only faintly expresses our physical condition," remarked James on one occasion. "But we are not weary of the work," he added, "and we are filled with hope, courage, and faith" (Ibid., September 23, 1875). The Fourteenth Session Of The General Conference WV 178 5 As the delegates met together on August 10, 1875, they were cheered by the presence of James White back in the chair after an absence of several sessions. WV 178 6 The business was quite routine, but handled with dispatch. In his Review and Herald report of the General Conference session and the Michigan camp meeting, Uriah Smith stated: WV 178 7 A greater amount of business was transacted during the seven days of this meeting than during the fourteen days of the meeting of 1874; and yet there was a fair proportion of time to devote to religious services, which were not without their interest and good results. WV 178 8 The happy disposal of so much business was due to the energy and tact of Brother White, who took hold to lift in every direction, and whose executive ability, when his way is clear from any serious hindrances and drawbacks, is equal to the occasion (Ibid., August 26, 1875). WV 178 9 Some far-reaching resolutions were passed. There were resolutions recognizing the school and its contributions; on health reform, recognizing the benefits of following its principles and calling for greater energy in the promulgation of its truths; and on the work on the Pacific Coast, urging strong support in the development of the Pacific SDA Publishing Association. WV 179 1 An action was taken calling for marked advance in Europe and in other parts of the world: WV 179 2 Resolved, That we recommend the Executive Committee to take immediate steps to establish a printing office in Europe, to issue periodicals and publications in the French and German languages, and also to enter the openings presenting themselves in Great Britain, France, Germany, Holland, Italy, Hungary, Africa, and Australia (Ibid.). WV 179 3 Naturally, James and Ellen White were eager to get back to their new home in Oakland and to the publishing house now in operation, stocked with the machinery and supplies purchased by James White in New York City and sent by train to Oakland. Before leaving for California, however, they attended camp meetings in Vermont, Maine, and New York. WV 179 4 After an absence of five months they reached Oakland on the evening of September 24 and spent the night at their own home on Eleventh Street. The carpenters had begun construction of this house when they had left in April. The next thing that attracted their attention was the office building on the same block, commenced some weeks after they had left, and brought nearly to completion about a month previously. WV 179 5 In an article published in both the Signs of the Times and the Review and Herald, titled "How We Found Things," James gave a glowing report: WV 179 6 The appearance of this building from the outside is fine. The arrangement inside from the basement to the attic is admirable. The room in the basement is valuable. The several rooms of the two stories of the building are next to perfection in arrangement and conveniences. And there are four valuable finished rooms in the attic. In the rear of the main building and separated from it the distance of eleven feet is the brick engine house. WV 179 7 And all will cost less than first calculated, and are much better than first expected, owing principally to the ability and faithfulness of Brother O. B. Jones, who took successful charge of our three printing houses and our college building at Battle Creek, Michigan (The Signs of the Times, October 7, 1875). WV 179 8 We found the Cottrell and Babcock, first-class, four-roller, air-spring, drum-cylinder printing press, and the Universal job press in the new building in complete running order, driven by the New York safety engine from Babcock and Wilcox. Only six weeks before these were doing good printing on the Pacific Coast they were lying at the freight warehouse across the continent in New York City waiting for shipment (Ibid.). WV 180 1 He reported that friends of the cause in California were meeting their pledges, and it was his hope that by New Year's enough would have come in to pay for both the office building and the building site. He added: WV 180 2 Our eastern brethren have come nobly up to the work of raising means to furnish the Oakland office with presses, engine, types, binders' machinery, et cetera. We have already two presses, engine, paper cutter and book trimmer, standing press, and types and material sufficient to print the Signs. These are all paid for at a cost, including transportation and setting up, of $6,500, and there are eastern funds on hand to purchase more material, and more pledged by our liberal eastern people to make the Signs office a complete book and job printing office where as good work may be done as anywhere on the continent (Ibid.). Looking Ahead WV 180 3 As James White looked ahead, it was with courage. His heart was in the publishing of the Signs of the Times. Addressing the readers of the journal, he declared: WV 180 4 With the new year the Signs starts in to make its weekly visits to its patrons, and to all who may become such during the year. Its prospects of success are cheering.... WV 180 5 We commence the series of articles setting forth the reasons of our faith and hope in this number, with the article on another page upon the millennium. These articles will continue in proper order quite through the year. Sketches of the life of Mrs. White will also continue, and will be very important to those who should know the facts of her remarkable experience. WV 180 6 And we shall very soon commence a series of articles under the caption "The Matter Reversed, or Christ in the Old Testament and the Sabbath in the New." We design to thoroughly ventilate the question (Ibid., January 6, 1876). WV 180 7 As White was editor of both the Signs of the Times and the Review and Herald, both journals had been replete with his editorials and articles through 1875. Ellen had made large contributions also: 14 major articles in the Review and 29 in the Signs. Both James and Ellen were enjoying good health and seemed to be at the apex of vigor and vitality. The new year held great promise. ------------------------Chapter 12--Encouraging Prospects WV 181 1 The clouds and cold drizzle that dampened the Bay cities of northern California on New Year's Day 1876 in no way typified the spirits of James and Ellen White, who were residing in Oakland. It was the Sabbath and a special day, a day for the edification and building up of the church, a day set apart by the General Conference Committee to be spent in prayer, fasting, and humiliation before God. WV 181 2 The prospects were encouraging. The Signs of the Times was to be published every week instead of every other week. This called for bold plans to fill its eight almost-newspaper-size pages every seven days. In his editorial column in the January 6 issue James White promised, "Our friends may depend upon the Signs weekly." WV 181 3 A well-established publishing house functioned near midcontinent in Battle Creek, Michigan. WV 181 4 A medical institution in Battle Creek, Michigan, which would in a few months have its tenth birthday, was now getting supplied with professional personnel. WV 181 5 Across the street from it was Battle Creek College, a year old and enjoying good patronage. WV 181 6 The outreach action of the 1874 General Conference session had been implemented, and J. N. Andrews was now pioneering the work of the church in Europe, pleading for someone to help him. WV 181 7 The Seventh-day Adventist Church had grown to a membership of just a little more than 10,000. Ministry In The Bay Area WV 181 8 In January, February, and March James and Ellen White ministered to the churches in the Bay area--Oakland, with 80 members, and San Francisco, with somewhat fewer. WV 181 9 The San Francisco church had moved ahead in building a house of worship on Laguna Street. O. B. Jones, the very capable builder whom James White had brought from Battle Creek to erect a building for the Pacific Press, was asked to construct the San Francisco house of worship. J. N. Loughborough, president of the California Conference, wrote in describing the progress in San Francisco: WV 182 1 This church one year since regarded it almost an impossibility to build a house of worship; but the house is now erected, and the basement rented for a sufficient sum to meet all the interest on the money it was necessary to hire to complete the house (Ibid., January 6, 1876). WV 182 2 Though the Whites were fond of California, they did not intend that Oakland should be their permanent residence, for they must keep close to Battle Creek and the church's many interests there. Wrote James White: WV 182 3 There our first college, our Health Institute, and our main printing house are located. There is a church of more than two hundred members who regard us as their pastor, though we are from them six months at a time, and are with them only a few Sabbaths in a year. We can never have as much interest at any other point as at Battle Creek (Ibid., November 11, 1875). WV 182 4 James White had in mind to return to the East soon. Important developments at headquarters summoned him as president of the General Conference to be present. An extra session of the General Conference had been appointed to convene March 31. Discussions would include the fact that the board of directors of the health reform institute in Battle Creek had decided to put up a large main building and had invited James White and O. B. Jones to direct the carrying out of these plans; the advancing cause in Europe required an office of publication; and plans needed to be laid for the camp meeting season. WV 182 5 James White was soon on his way. J. H. Waggoner, working on the Pacific Coast, announced: WV 182 6 Brother James White, president of the General Conference, left Oakland yesterday morning, the twenty-second, for Battle Creek, Michigan, to attend this conference. We are happy to say that Brother White left California in good health and with good courage. He has labored very hard here for nearly six months past under circumstances which might have discouraged one of less faith and less consecration to the cause of truth. The work of the publishing house has prospered wonderfully under his careful management (Ibid., March 23, 1876). WV 182 7 When James White left for Battle Creek, Ellen remained in their Oakland home. With the help of Mary Clough, she was looking forward to making great strides in writing on the life of Christ. WV 182 8 Probably Ellen White never had such an opportunity to write as she did in April and May of 1876. She had good literary help in her niece Mary Clough, and the two worked together comfortably. The interests of the cause in the East that had called for James White to go to Battle Creek held him there. Although Ellen missed James, home life became simple, and she did very little public work. She determined to make the most of this opportunity. Camp Meeting Versus Writing And Publishing WV 183 1 Ever since the beginning of the annual camp meetings (see chapter 20) it was generally recognized by the leaders in the church, and by James and Ellen in particular, that there was a direct relationship between the growth of the church and the presence of James and Ellen White at these gatherings. WV 183 2 Two compelling personalities; two soul-stirring speakers; two staunch pillars of faith. Undoubtedly disappointment was great if either of them failed to attend. But year after year the strain was greater and the demands on their time and energy more exhausting. WV 183 3 To complicate the problem, each of them had personal goals they were committed to achieving. Since James had assumed the responsibilities of being president of the General Conference and also carried many other positions of leadership, to continue their usual rigorous program of attending camp meetings brought up questions of priorities. And Ellen was at this time earnestly engaged in finishing the writing of the book that would become The Spirit of Prophecy, volume 2, on the life of Christ, later to be incorporated into The Desire of Ages. WV 183 4 To James she wrote: WV 183 5 The precious subjects open to my mind well. I trust in God and He helps me to write. I am some twenty-four pages ahead of Mary [Clough]. She does well with my copy. It will take a clear sense of duty to call me from this work to camp meetings. I mean to finish my writings on one book at any rate, before I go anywhere. I see no light in my attending camp meetings. You and I decided this before you left.... WV 183 6 I have no will of mine own; I want to do God's will. At present His will is to tarry in California and make the most of my time in writing. I shall be doing more for the cause in this than in going across the plains to attend camp meetings (Letter 4, 1876). WV 183 7 She shunned all outside responsibilities. She told James in a letter: WV 183 8 I want time to have my mind calm and composed. I want to have time to meditate and pray while engaged in this work. I do not want to be wearied myself or be closely connected with our people who will divert my mind. This is a great work, and I feel like crying to God every day for His Spirit to help me to do this work all right.... I must do this work to the acceptance of God (Letter 59, 1876). WV 183 9 However, when the time came for the first camp meeting of the season to open in Kansas on May 25 Ellen and Mary Clough were on the train bound for the East. Whatever work was yet to be done on the life of Christ would have to be done as they traveled. James White triumphantly placed a last-page note in the Review of May 25: WV 184 1 We have received a telegram from Mrs. White stating that her niece, Miss M. L. Clough, and herself would meet us at the Kansas camp meeting the twenty-sixth. We shall probably go the rounds of the camp meetings for 1876, and retire from the northern climate in October, either to the South or to California. WV 184 2 James White was overjoyed to receive Ellen's telegram that she, with Mary Clough, would meet him at the Melvern, Kansas, camp meeting. He hastened off 20 postcards to as many points in Kansas, giving the welcome word. He had summoned J. H. Waggoner to come from California to assist him, for he felt the need of help through the camp meeting season. This he now canceled, for Ellen would be taking many of the meetings. WV 184 3 He assured Willie and Mary, in Oakland, that he would be on the grounds with ample preparations made, and he was, but Ellen White's train was delayed; instead of arriving on Friday, she was driven onto the grounds early Sabbath morning. She was weary after six days of travel, including a 20-mile (32-kilometer) trip by farm wagon over bad roads, a journey broken by a stop for the night at the home of a friend. WV 184 4 "Weary, of course," reported James White, "short of sleep, and trembling with nervous headache, she takes the speaker's stand at half past ten and is wonderfully sustained in her effort" (The Signs of the Times, June 8, 1876). She spoke that evening also to a congregation increasing in numbers. WV 184 5 At the special session of the General Conference that had been held in late March, James White had participated in laying plans that called for one meeting to follow another, week by week, usually with a parting meeting Tuesday morning. The first meeting was now in the past, but there were 13 more to attend: Missouri, Iowa, two in Wisconsin, Minnesota, Ohio, Vermont, Massachusetts, Maine, New York, Indiana, Michigan (including the General Conference session), and Illinois. WV 184 6 On one occasion Ellen, writing from the campground to Willie and Mary, said, "Children, I believe it was my duty to attend this meeting. I am coming out all right as far as health is concerned if I rest and do not labor too hard" (Letter 30, 1876). WV 184 7 Another time she reported that James was so "fearfully worn" that she took the principal burden through the meeting (Letter 34, 1876). WV 184 8 At the close of the sixth meeting in July they had a breathing spell until the series in the East would begin on August 10. WV 185 1 She reported in a letter: WV 185 2 I have kept on the strain so long I am now finding my level and I am not very intelligent. We cannot, Father, Mary, or myself, do anything now. We are debilitated and run down like an old clock (Letter 33, 1876). WV 185 3 After getting some rest, Ellen White picked up her work of writing on the life of Christ. It was a rugged season. Camp Meetings Again WV 185 4 The program for the camp meetings in the East was much the same as the six already finished. The reports gave little glimpses of joyous and sometimes awkward situations, and, of course, of triumph as God blessed in the work. The late-summer meetings opened at Norwalk, Ohio. James White's older brother John, a Baptist minister, resided in Ohio, and they managed to get in a little visit en route. WV 185 5 On Sunday the morning was cold and rainy, but before noon the clouds had dispersed, and fair weather smiled upon the encampment. In the afternoon, by actual count, 551 teams came through the gate of the campground, averaging four persons to each team. These, with the Sabbathkeepers upon the ground, made a congregation of 2,500 to whom Brother White spoke with great liberty on the reasons of our faith and hope (The Review and Herald, August 1, 1876). WV 185 6 Ellen White gave one evening discourse, but she was confined much of the time to their tent, and for two days to her bed. "Your father and mother are worked down," she wrote to Willie. WV 185 7 We work hard. Your father does the work of three men at all these meetings. I never saw a man work so energetically, so constantly, as your father. God does give him more than mortal energy. If there is any place that is hard, your father takes it. We pray God that we may have strength to do the work necessary to be done in these special occasions (Letter 39, 1876). The Groveland Camp Meeting WV 185 8 For attendance, the camp meeting held at Groveland, Massachusetts, reached an all-time high. It opened Thursday, August 24, and ran for five days. The grounds, near Haverhill, some 30 miles (50 kilometers) north of Boston, were easily reached by train and river excursion boats from both Boston and Haverhill. There were 55 tents, including the three pavilions--45, 55, and 65 feet (14, 17, and 20 meters) in diameter--pitched in the beautiful grove. The weather was so fine the meetings were held under the trees, and the three large tents were used for sleeping quarters. The women occupied one, and men the other two. Five hundred camped on the grounds. The "auditorium" swept up in a natural amphitheater from the speakers' stand, the well-cleared grove affording delightful shade. WV 186 1 River steamers ran twice a day from Haverhill, four miles (seven kilometers) away, and every hour on Sunday. Eighteen trains ran each day, all stopping at the campground. The Sabbath meetings were well attended, but Sunday brought its surprises. Mary Clough reported: WV 186 2 Sunday was a lively day on the campground. Special trains were run from the cities of Lawrence, Newburyport, Haverhill, et cetera, and at 9:00 a.m. the auditorium was filled with intelligent people to whom Elder White preached about one hour. WV 186 3 Still the people poured in from the towns about, and the trains came loaded with their living freight. After an intermission of thirty minutes, Mrs. White ascended the platform, amid the profound stillness of that vast multitude, and addressed the people on the subject of Christian temperance. Her original and comprehensive manner of handling this subject elicited the highest commendation of all that heard. WV 186 4 The morning trains were crowded, but the noon trains flooded the grove, and the two-thirty train from Lawrence brought fifteen cars literally packed with people, the platform and steps were full also, and the conductor was obliged to take the roof in order to signal the engineer. He reported that it would have taken twenty-five cars to bring all the people who were waiting at the depot to take passage for the campground (The Signs of the Times, September 14, 1876). WV 186 5 Of the experience Ellen White wrote: WV 186 6 What a scene is before me! It is estimated that twenty thousand people are assembled in this grove. The third train, of fifteen cars, has just arrived. Every seat was filled and every foot of standing room, also the platform and the steps. A sea of human heads is already before me, and still the cars are to come. This is to me the most solemn sight I ever beheld. Hundreds in carriages are driving away because they cannot get within sound of the speaker's voice (Ibid.). WV 186 7 All standing room throughout the entire enclosure was taken, and some, like Zacchaeus, climbed trees to get sight of the speaker. The vast throng gave good attention. Ellen White, speaking slowly with a low, well-supported voice, made them hear. WV 187 1 When the camp meetings were over and the Whites and Mary Clough returned to Battle Creek on Wednesday, October 4, they were utterly worn and exhausted. They had succeeded, but for it they paid a price--the price human beings pay for overwork, a price paid gladly to see the cause of God prosper. WV 187 2 Elder Uriah Smith made this evaluation of the presence of the Whites at these camp meetings: WV 187 3 Here [Sparta, Wisconsin], as in Iowa, the presence of Brother and Sister White constituted, in a large measure, the life of the meeting, their counsel and labors giving tone to the exercises and progress of the work. Sister White, especially, was at times called out in powerful appeals, and most forcible descriptions of scenes in the life of Christ from which lessons can be drawn applicable to everyday Christian experience. These were of absorbing interest to all the congregation. WV 187 4 These servants of the church, though now of so long and large experience, and notwithstanding all their wearing labors, are still growing in mental and spiritual strength (The Review and Herald, June 29, 1876). Pioneering In Texas WV 187 5 One action taken at the 1878 General Conference session was a recommendation that a camp meeting be held in Texas during the autumn, when James and Ellen White could attend (Ibid., October 24, 1878). WV 187 6 Tuesday afternoon, November 5, the Whites, with S. N. Haskell and Emma White, were off by train across the "Indian Territory" (Oklahoma), bound for Dallas, Texas. At The McDearmon Home WV 187 7 Of their arrival in Texas, James White reported to the readers of the Review: WV 187 8 Wednesday [November 6] we reached Dallas, dusty and weary, but glad that our journey of about one thousand miles [1600 kilometers) from Battle Creek, Michigan, to Dallas, Texas, was at an end. We tarried the night at the home of Brother Cole and family, and Thursday came to the good and comfortable home of Brother McDearmon [at Grand Prairie, west of Dallas]. Here our daughter [in-law] met her parents, brother, and sister, who have all been brought near the door of death by the fever which has prevailed in this state during the past season. Our coming was timely. They have a large house and warm hearts, but as they move about they look more like walking corpses than living men and women (Ibid., November 21, 1878). WV 188 1 White declared that it would "take two of them to make a shadow." The Whites found the McDearmons destitute and ill. We tried to help them," wrote Ellen White. WV 188 2 I gave Sister McDearmon $40 from my own purse to use for the necessities of life. Father bought bags of flour, a barrel of apples, nuts, sugar, et cetera. He bought one cotton mattress and one husk [mattress] overlaid with cotton. It is seldom I have seen such destitution. I have bought several things for their comfort. Father left McDearmon his fur coat to use, for his blood is so low he cannot bear the least chilliness of the air. We have done what we could for them (Letter 54, 1878). The Plano Camp Meeting WV 188 3 After spending a week at the McDearmon home, James and Ellen White went on north some 20 miles (32 kilometers) to Plano. The camp meeting had opened there, three miles (five kilometers) from the village, on Tuesday, November 12. About 200 believers came in for a very successful camp meeting. From Peoria, about 100 miles (160 kilometers) away, nine families came by private conveyance (Manuscript 3, 1878). WV 188 4 Ellen White pictured the accommodations awaiting her and her party: WV 188 5 We found a tent prepared for us with board floor, and carpeted, provided with bedsteads, tables, chairs, and stove. Nothing was wanting to make us comfortable. Our friends who had recently embraced the truth at Plano had anticipated our wants and liberally supplied them in the furnishing of our tent (Ibid.). WV 188 6 As to the meetings, James White wrote: WV 188 7 Twenty-four discourses were preached during the camp meeting. Elder Haskell was on the ground two days in advance and gave eleven discourses. Mrs. White and the writer gave six discourses each, and Elder Kilgore, one. In consequence of the distance, the rains, and deep mud, the outside attendance was small. Sunday afternoon Mrs. White gave a discourse on Christian temperance before a large congregation (The Review and Herald, December 5, 1878). WV 188 8 During the camp meeting 13 people were baptized, the Texas Conference was formed, and aggressive plans were laid for tent evangelism. It was decided to purchase two evangelistic tents, one 60 feet (18 meters) in diameter, the other 50 feet (15 meters). WV 188 9 The Whites elected to settle for the winter in Denison, some 60 miles (100 kilometers) north of Dallas and not far from the Red River, which forms the boundary for the northeast part of the state. Denison was somewhat of a railroad center, situated on sandy land. Roads were fairly good and the surroundings pleasant. WV 189 1 In Denison the Whites were to occupy a home being built by the Bahlers. Just as soon as the plaster was dry they settled down for the winter. They had to secure furniture and furnishings, and assemble materials for their writing. It seems that Ellen White left Battle Creek in such haste that she did not have time or strength to assemble either adequate clothing for the winter or the writing materials and reference works she would need. WV 189 2 The requests she addressed to Willie and Mary included bedding, materials for sewing--patterns for dresses for herself and pants for James--and some food items for the table. But of top priority were materials needed for her writing. WV 189 3 On November 22 she stated, "We intend to commence writing at once and to make the most of our time" (Letter 56, 1878). Marian Davis Joins The White Forces WV 189 4 On New Year's Day Miss Marian Davis, who was with the Youth's Instructor staff in Battle Creek, joined the Whites in Texas to assist them in literary work. At the time she was not well, but she had some of the skills they badly needed. "Marian ... is splendid help" (Letter 4, 1879), Ellen White wrote Willie and Mary a few days later. Thus began a close personal and working relationship between the two women that was to continue through the next 25 years, until Marian's death in 1904. Now Ellen White was able to forge ahead with the preparation of personal testimonies. The Home Situation WV 189 5 On January 6 Ellen White wrote to Edson of the home situation: WV 189 6 Father is well, cheerful, and happy. Very kind and tender of me and my comfort. He is very active (Letter 3a, 1879). WV 189 7 A week later she exclaimed, "I do not know as we ever enjoyed the society of each other as we do now" (Letter 5a, 1879). Near the close of winter, she wrote feelingly to William and Mary: WV 189 8 [Father] is in a good state of mind, willing to be counseled and advised. He is not so determined and set to carry out his ideas. We have had as pleasant and harmonious a winter as we have ever enjoyed in our lives (Letter 18, 1879). Outreach In Missionary Endeavor WV 190 1 As the weather mellowed, and it did quickly, James and Ellen White were eager to engage in local evangelistic ministry. On weekends they held meetings in nearby communities. On Thursday, February 13, they were off for Dallas, 75 miles (120 kilometers) by carriage. Writing of this to Willie, James described one missionary facet of the trip: WV 190 2 Brother [Arthur] Daniells takes my carriage with trunk, and [he plans] to sell and canvass in cities and villages by the way. He will take a fine pair of mules for which I paid $180.... We shall be gone about a week (JW to WCW, February 12, 1879). WV 190 3 The 21-year-old Arthur G. Daniells was in Texas at his own expense, assisting R. M. Kilgore in tent evangelism. He had been lent to James White to assist him as a secretary. Daniells' wife, Mary, was brought into the White home in Denison as cook. Thus began a long personal and professional relationship between the president of the General Conference, the messenger of the Lord, and a young man who in time would himself serve as leader of the church for 21 years. WV 190 4 When James and Ellen White went to Texas, their general long-range plans were to remain there for the winter, then in early May travel to Colorado, where they might spend a few weeks (The Review and Herald, November 21, 1878). But their plans fluctuated. Ever in search of a place where he could lay off the stress of leadership and write without interruptions, and where there could be an improvement of health, James White turned first in one direction and then in another. Forgetful of good resolutions to temper his schedule, he would get caught up in the stimulus of the work of the church, which he had nurtured since its inception. He had a clear long-range vision, shared by only a few, of the great days the church was entering upon, and had a natural urge to stand in the lead. WV 190 5 He was the president of the General Conference and was one of those who served on the General Conference Committee. He also was president of several auxiliary organizations--publishing, medical, and educational--and was chief editor of both the Review and Herald and the Signs of the Times. While such responsibility was exhilarating, it also was enervating. Repeatedly he saw that in the interests of his own survival he must withdraw from the forefront of the battle. Texas, A Needy Field Of Labor WV 190 6 In writing of their mid-February visit to Dallas, Ellen White disclosed their hopes and plans: WV 190 7 Yesterday we bore pointed testimony to the church in Dallas upon the subject of health reform. My husband spoke from the text "Preach the Word." The Spirit of the Lord was in our midst, softening hearts and breaking up the fallow ground. Many testimonies were borne, and the church encouraged. WV 191 1 We now expect to commence labor here with a tent in about two weeks. We shall also hold meetings in Denison and vicinity. Angels of God are at work impressing souls everywhere, and we want to be at work doing all we can for the Master (The Signs of the Times, March 6, 1879). WV 191 2 One thing that was clear to the Whites was that some Adventist families in the Dallas area, especially the McDearmons, should, for the sake of their very survival, move to a more healthful climate. To James White Colorado seemed to be just the place. WV 191 3 As plans were discussed, the interested families increased in number until between 20 and 30 church members were ready to join a minor exodus from northern Texas. James White would lead this expedition. The early-March trip from Dallas to Denison was a sort of trial run. Ellen White described the two-day trip: WV 191 4 We left Dallas last Wednesday morning [March 19] with two heavy wagons, loaded, two two-seated wagons called "hacks," and our phaeton, Brother McDearmon and family and goods. We were moving to Denison. We had our large family tent and pitched it and for two nights occupied it. Fifteen composed our caravan: Elder Kilgore and his brother Scott; Brother and Sister McDearmon--their two children, Hattie and Joseph--their niece Nettie Cole, and grandson Homer Salisbury, Brother Moore and his son Willie, Brother and Sister Daniells, Sister [Marian] Davis, Brother and Sister White. WV 191 5 We found that Brother and Sister McDearmon and family endured the journey much better than they feared. They will go through with the company to Colorado. I believe that they will enjoy good health there. We arrived at home in Denison before the Sabbath and were well arranged before sundown (Letter 45, 1879). WV 191 6 To provide transportation for some of the families that had been reduced to poverty, James White bought or traded teams of horses and mules, upgrading them step by step. He figured these could be used to travel to Colorado, and then when the caravan reached Walling's Mills, near Boulder, could be sold at a profit. Trip By Caravan WV 191 7 "We have started on our journey to Colorado." From their camp James White wrote to children William and Mary; they were midway between Denison and the Red River, which separated Texas from the Indian Territory (Oklahoma). It was Sabbath, April 26, and the campers had been reading the Review, Good Health, and the Youth's Instructor. WV 192 1 Rains had delayed their getting off, and now the river was so high they would have to wait for the ferry. WV 192 2 Concerning the same camp Ellen White wrote in her diary: WV 192 3 We remained until [Wednesday] April 30 in a waiting position, for the sick to be able to travel [W. H. Moore, from food poisoning, having eaten some partly decomposed bear meat, and James Cornell; Moore was desperately ill, and even when he was well enough to travel at all, did so for many days on a mattress in one of the covered wagons] and the ferry so that we could cross. We then started on our way with eight covered wagons and one covered spring wagon with two seats. Thirty composed our party. About noon we crossed the ferry with special instruction to drive quickly as soon as off the boat because of danger through quicksands (Manuscript 4, 1879). WV 192 4 We were having our first experience of overland journeying in transporting our sick and those too poor to pay car [railway] expenses, but the Lord cared for us (Ibid.). WV 192 5 The caravan pushed north into Indian Territory for five miles (eight kilometers). As night came on they made camp in the open prairie. Besides the covered wagons, their equipment included three tents, two cookstoves, and a sheet-iron camp stove. WV 192 6 The precautions they took were in line with those generally followed in like circumstances. The wagons were placed in a circle surrounding the horses and mules. Two men carrying guns stood guard in two-hour shifts. WV 192 7 Tents were pitched, but before they were fully prepared a severe storm struck. Ellen White described the experience in a letter to the children in Battle Creek: WV 192 8 Before the tent was trenched, the beds were made on the ground and on the bedstead. When the storm struck us we were found unprepared and in ten minutes there were several inches of water in the tent. We got the two girls up and placed the bed and bedding on our own bedstead, and such a mess as we were in. WV 192 9 After a time we decided, all four of us--Marian [Davis], Adelia Cole, Etta Bears, and myself--to sleep crossways on the bed and [that] Father [would] lodge with the doctor in the wagon, Corliss in our carriage. Thus we returned to rest.... The next night we lodged the same way (Letter 20a, 1879). WV 193 1 Sunday morning they were on their way again. As they camped for the night at a place referred to as Stone Wall, she reported to the children at Battle Creek: WV 193 2 We have reached thus far on our journey to Colorado. We have traveled four days. Rested yesterday. Spoke under our tent to our party of thirty-one. Was very free in speaking. Today we picked nearly a quart of strawberries. I have just gathered a large bundle of greens to cook for our breakfast. While Father is buying water buckets and cornmeal, I am writing. WV 193 3 Father rides horseback a considerable part of the time. He is enjoying the journey much....We are in sight of a meetinghouse. We are now being urged to speak in the Indian Territory. We shall ride out, camp, and then return to meet with the people. We will thus work our way along, preaching as we go. I will finish this tomorrow morning.... Last night I spoke to one hundred people assembled in a respectable meetinghouse. We find here an excellent class of people.... WV 193 4 I had great freedom in presenting before them the love of God evidenced to man in the gift of His Son. All listened with the deepest interest. The Baptist minister arose and said we had heard the gospel that night and he hoped all would heed the words spoken (Letter 36, 1879). WV 193 5 James White also spoke a short time, and the Whites were urged to remain and hold more meetings, but this could not be, for they needed to press on. It was a mile and a half (two and a half kilometers) back to the camp, but the success of the meeting warmed their hearts. The Caravan Divides WV 193 6 At some point as they journeyed north, the Whites, accompanied by eight or 10 of the group, broke away from the caravan to hasten on to the camp meeting they had promised to attend in Emporia, Kansas; the rest turned west en route to Boulder. WV 193 7 While James White reveled in the venture, Ellen did not. She and Marian carried the burden of housekeeping and of providing the meals for their part of the traveling group. Marian often worked late in the night with inconvenient camping equipment. There was another point that perplexed Ellen White--was all this necessary and in the line of duty? She wrote to the children in Battle Creek, no doubt with some hyperbole: WV 193 8 I had rather attend twenty camp meetings with all their wear, knowing I was doing good to souls, than to be here traveling through the country. The scenery is beautiful, the changes and variety enjoyable; but I have so many fears that I am not in the line of my duty. Oh, when will this fearful perplexity end? ... God hangs a mist over my eyes (Letter 20a, 1879). Still On The Caravan Trail WV 194 1 The group heading for the camp meeting at Emporia, Kansas, reached Okmulgee, Indian Territory, on Friday, May 9. They had logged 160 miles (256 kilometers) since leaving Denison, and were 200 miles (320 kilometers) from Emporia. That evening James White was invited to speak in the Indian council house; Ellen White addressed the people the following evening (JW to WCW, May 10, 1879). WV 194 2 James White outlined his plans: WV 194 3 Here we shall take in some supplies. We shall not go to Coffeyville [Kansas], but keep up to Newton with the teams, then Elder Corliss, mother, and I will take the cars east to Emporia. Then at the close of the meetings we will take the cars west to meet the train [caravan bound for Colorado] (Ibid., May 11, 1879). On To Emporia WV 194 4 By the third Sabbath on their trek the Whites had reached southeastern Kansas, and Ellen White spoke Sabbath afternoon and evening in a schoolhouse close to where they camped. The meetings were well attended, and she pressed home the subject of temperance and the necessity of self-denial and self-sacrifice in order to preserve physical, mental, and moral health. "I had special freedom in speaking to the people," she noted in her diary. "The Lord indeed gave me His Spirit and power in speaking the truth, and all seemed interested" (Manuscript 4, 1879). WV 194 5 Sunday night there was a downpour, but since their tent was "staked and thoroughly ditched," they kept dry. The next morning the women in the party washed their clothes in the trenches about the tents. In her diary, Ellen wrote: WV 194 6 It is a beautiful morning. The sun is shining and all in camp are astir for breakfast, while some are packing the wagons for another move. WV 194 7 We are on the way again, slowly making our way over the broad prairies of Kansas. At nine o'clock we turned out to let the horses feed on grass. At noon we all drew up upon the broad prairie to take our dinner.... Teams are now being prepared for another move, while Marian and I, Adelia and Etta, are gathering up, washing the dishes, and putting the food in baskets. The order comes, "Move on." In one hour and a half we shall be at Brother Glover's. Ibid. WV 195 1 James White had called for the Kansas camp meeting to be postponed for a week beyond the time first announced in the Review, but the Glovers had not received the word, hence had already left for Emporia. This led to a rapid change in plans. With less than an hour's time, the Whites took their two trunks and without changing from their camping attire, caught the train for Emporia, leaving the rest of the party to continue the journey with the wagons. Ellen White recorded in her diary the story of arriving in Emporia and driving onto the campground Tuesday morning "in style" (Letter 20, 1879): WV 195 2 We arrived at Emporia about seven o'clock [in the morning]. We engaged an omnibus to take us to the campground, about two miles (three kilometers). Four powerful horses were put before the bus and we were carried speedily to camp. All seemed glad to meet us. We pitched our tent and one and another brought us a piece of bedding, so we had a passable comfortable bed (Manuscript 4, 1879). WV 195 3 At the end of the caravan experience Ellen reported to their children: WV 195 4 I have just read your letters and cried like a child.... I suppose I was babyish, but I have been sick the entire journey. Lost twelve pounds (six kilograms). No rest, not a bit of it, for poor Marian and me. We have worked like slaves. We cooked repeatedly half the night. Marian, the entire night.... WV 195 5 I have spoken every Sabbath to our camp because no one else seemed to feel the burden, and every Sabbath evening or Sunday in towns and villages. I am worn and feel as though I was about 100 years old.... My ambition is gone; my strength is gone, but this will not last.... WV 195 6 I hope that by the cheering light of the countenance of my Saviour, I shall have the spring back power.... I have not had even time to keep a diary or write a letter. Unpack and pack, hurry, cook, set table, has been the order of the day.... Marian astonishes us all. She is really forgetting herself and is efficient help. What I could have done unless she had taken the burden is more than I can tell (Letter 20, 1879). WV 195 7 Writing to the children on the same day, James White reported that his health was the best it had been in four years (JW to WCW, May 20, 1879). The Kansas Camp Meeting WV 195 8 The camp meeting opened on Thursday, May 22, and was attended by about 300 believers (Manuscript 5, 1879), some 30 of whom drove 200 miles (320 kilometers) in their wagons to attend. That day the wagons in the White caravan also drove onto the grounds. The weather was good, and there was a reasonably good attendance of the citizens of Emporia. Ellen White began her ministry the first day, joining her husband and J. O. Corliss. At the request of the General Conference, G. I. Butler was there, and on Friday reinforcements were present from Battle Creek. W. C. White was there in the interests of the Sabbath school work being developed in the state conferences, and Dr. J. H. Kellogg came, representing the health and temperance work and to assist in organizing a Health and Temperance Society in Kansas. The Health And Temperance Society WV 196 1 The American Health and Temperance Association had been formed in Battle Creek in January, with the intention of drawing Seventh-day Adventists together in an effective organization promoting both health and temperance. The Kansas camp meeting offered the first opportunity to launch the program in the field. WV 196 2 James and Ellen White had vowed to avoid camp meetings, but having attended two, they now had the camp meeting fever in their systems. They postponed their trip to Colorado and left to others the business of disposing of the teams of horses, mules, and ponies in Colorado. To James White it was an easy and quick switch, and to Ellen White the end of a perplexing experience. WV 196 3 Wednesday afternoon, June 4, 1879, James and Ellen White lighted from the train in Battle Creek, having made the trip overnight from Missouri. The note in the Review announcing their arrival remarked on the good degree of health and strength James White evidenced. He spoke in the tabernacle at the commencement of the Sabbath, June 6, and again Sabbath morning and afternoon. WV 196 4 Sunday evening both James and Ellen White spoke to a large congregation at a temperance rally in the tabernacle, and the "teetotal pledge" was circulated and signed. On Wednesday evening they held another temperance meeting. The next morning they were off for camp meetings in the West (The Review and Herald, June 19, 1879). These included meetings in Wisconsin, Minnesota, Iowa, and Dakota. The latter, their sixth camp meeting of the season, was followed with the long-looked-forward-to break, a quick visit to the nearby mountains of Colorado. This gave opportunity for nearly four weeks' change. Home Again In Battle Creek WV 196 5 James White had decided that he and his wife would attend but one camp meeting in 1879, for he expected that they would devote their time to writing while staying in their little cabin on "Whites' Ranch" in the mountains of Colorado. As it turned out, they attended more than 10 such gatherings. The adjusted summer program allowed them but a few days in their newly acquired Colorado home. Now back in Battle Creek at the close of the camp meeting season, James White in early October reviewed the situation and reported: "In many respects Mrs. White's general health is in advance of what it was a year ago, and the writer is able to report better health than for several years. God is good" (Ibid., October 9, 1879). ------------------------Chapter 13--Time Of Mellowing WV 198 1 As the work proliferated, Ellen and James faced the problem of where they should most profitably devote their time and add their presence. They could not be in Battle Creek and California at the same time. They could not be in New England and pioneer the work in Texas and Kansas. No wonder Ellen on their caravan trip questioned, "Was all this necessary and in the line of duty?" And no wonder James inquired again and again, "Where are the men to do the work?" WV 198 2 They had not been in the West since 1878. Now reports were coming from California that since Loughborough had been assigned to the newly opened work in England proper provision had not been made for the growing work in the West. Help was needed. It was thought advisable to send S. N. Haskell and W. C. White to spend a few months in California. Two weeks later these men, accompanied by Ellen White, were on their way to California. WV 198 3 James remained in the East to care for the many administrative duties he had willingly accepted at the General Conference session, to pastor the church and to push ahead with such publishing interests as the issuance of Life Sketches of James and Ellen White. WV 198 4 After her arrival in Oakland, Ellen threw herself into the program of strengthening the church. She spoke that first Sabbath in the Oakland church, and the San Francisco members were invited to attend. WV 198 5 Two camp meetings were planned for late spring in the North Pacific Conference, which comprised the state of Oregon and the Washington Territory. The first was to be east of the Cascade Mountains at Milton, May 20 to 31; the second, west of the mountains, June 9 to 15, in the vicinity of Salem. "Mrs. E. G. White will be present at both our camp meetings," read the notice in the April 22 issue of the Signs of the Times. "It will be a most favorable opportunity for all our brethren and sisters to become acquainted with her, and receive the valuable instruction she is able to give." After wrestling with the matter of the proposed trip for some days, she wrote to James: WV 198 6 If the Lord places the burden on me, I must go however unpleasant I may regard the matter. I do not want to move one step farther than the Lord shall direct by His Holy Spirit. I fear sometimes it is a cowardly dread of the water that makes me not decide at once to go to Oregon. But I mean not to study my will but the will of God.... Oh, I tremble for myself, lest after I have preached to others, "I myself should be a castaway" (Letter 22, 1880). WV 199 1 The Lord did place the burden on her. Three days later she wrote: "I shall go to Oregon the sixth of May--shall remain two months unless I see more clear light" (Letter 24, 1880). She made the trip, accompanied by Mary White and S. N. Haskell. They sailed from San Francisco on the steamer California, Thursday, May 6, arriving at Portland Sunday morning, May 9 (The Signs of the Times, May 13, 1880). Then they hastened on up the Columbia River to eastern Oregon and Walla Walla. For a few days she and Haskell held meetings there, speaking Sabbath and Sunday, May 15 and WV 199 2 16. She also spoke in Walla Walla on three nights. Other meetings followed--one at Milton, Oregon, and another at Salem. Haskell then returned to California. Ellen and Mary left a few days later. Between meetings she was busy writing. Return To Battle Creek (1880) WV 199 3 For several weeks Ellen White ministered in northern California, speaking several times in the tent in Chico. In her mind she debated as to whether she should remain in California or return East to attend the later camp meetings. Then she received a letter from James, written July 21: WV 199 4 My dear wife, the enclosed is a sample of the appeals that are coming to me for you to attend our camp meeting. Such appeals are coming to me from Maine to Dakota, and from Michigan to Kentucky. I have nothing to say, only that it seems to me that our testimony was never needed so much in the wide field as at the present time. WV 199 5 From Oakland she responded by telegram that she expected to be in Battle Creek August 4. That would be on a Wednesday (The Review and Herald, July 29, 1880). WV 199 6 With Lucinda Hall she took the train for the trip east on Monday, July 26. Traveling by "slow train"--it cost less--they were nine days on the way, arriving Wednesday noon (The Signs of the Times, August 26, 1880). Then at 8:00 she, with her husband, caught the train for a two-hour trip to Jackson. They spent the night at the Palmer home and the next morning were on the train for Alma in central Michigan, arriving just before dark. Both immediately entered into the usual arduous camp meeting labor, Ellen speaking the night they arrived. The Eastern Camp Meetings WV 199 7 The next trip took them to the province of Quebec, Canada, where at Magog a camp meeting opened on Thursday, August 12. They did not arrive till Friday evening. James reported the grounds good, the weather fine, and non-Adventist attendance large and orderly (Ibid., September 2, 1880). About 2,000 heard Ellen's address on temperance Sunday afternoon. On Tuesday, the last day of the meeting, with 100 believers present, Elder White led out in organizing "The Seventh-day Adventist Conference of the Province of Quebec." James's Last Year WV 200 1 On August 15, 1880, while at the Magog camp meeting in Quebec, James wrote an item for the Review: WV 200 2 The past fifteen years of our life have been marked with labor, care, and periods of illness and despondency. But God has been gracious. When we have fallen under affliction, His hand has lifted us up. When we have erred in our efforts to advance the cause of truth, the Lord has corrected in love and has reached down His arm to point the way and to sustain. God is good. Christ is worthy of all praise. We are unworthy of the care, love, and mercy of the Lord during the past fifteen years, which enables us to say, to the praise of God, August 15, 1880, we are free from pain and feebleness, and have been able to do as much work during the last as at any year of our life. WV 200 3 James did not know it, but he was entering the last year of his life. He was almost 59; Ellen was 52. WV 200 4 It was a time of mellowing for James, but not always at an even pace. He sensed that he must lay off the burdens of leadership. His sometimes erratic movements and statements, and the light given to Ellen in vision, as well as her own judgment, indicated clearly that the time had come. And he really tried. WV 200 5 Through the rest of August and September James and Ellen went from camp meeting to camp meeting, spending three to five days at each, but always including Sabbath and Sunday: Waterville, Maine; West Boylston, Massachusetts; Morrisville, Vermont; Hornellsville, New York; Clyde, Ohio; Rochester, Indiana (attended by E. G. White only); and the national camp meeting at Battle Creek, Michigan, October 2 and 9. WV 200 6 Although James was theoretically in agreement with the idea that he should step aside and let others carry the burden of leadership in the church, it was not easy for him to stand back and have no say in what should be done and how. He was distressed when he saw moves made in administrative lines that he felt could result in failure or would injure the cause. WV 200 7 As the time neared for the General Conference session with its election of officers and committees, the White household experienced some tense moments. James was trying to divest himself of responsibilities. Before the session opened, Ellen reported to the children in California, "Father has already sent in his resignation of every office except in connection with the publishing work. I think there will be no disagreeable issue" (Letter 42, 1880). WV 201 1 The national camp meeting opened on September 28. The first meeting of the General Conference session was held on Wednesday afternoon, October 6. WV 201 2 As president of the General Conference, James White was in the chair. Twenty delegates were present, and by vote of the conference their number was increased to 38 by drawing in from those present several from conferences who had limited delegations. The appropriate committees were appointed. WV 201 3 Monday morning, October 11, the nominating committee reported with the following recommendations: For president, George I. Butler For secretary, Uriah Smith For treasurer, Mrs. M. J. Chapman For Conference Committee, G. I. Butler, S. N. WV 201 4 Haskell, and H. W. Kellogg WV 201 5 James White, serving as chairman of the meeting, called for the vote. "The nominees were ... unanimously elected" (The Review and Herald, October 14, 1880). WV 201 6 Now James and Ellen turned their thoughts to the future. On Wednesday, October 14, she wrote: WV 201 7 We are now deciding to spend this winter and next summer in preparing books. First I get articles prepared for Signs. 2. I get out articles for private testimony, health institutions. 3. Get out Testimony No. 30. WV 201 8 4. Letters to her children by a mother. 5. [Spirit of Prophecy] Volume 4. 6. Life of Christ, both books, the most sharp and interesting matter in one large book for canvassers to use for public sale (Letter 43, 1880). WV 201 9 They instituted an immediate search for a place to make their home for the year before them. A three-acre (one-hectare) property in Grand Ledge was available but it did not suit. The house was run down. They finally settled on a three-story well-built brick home on a 30-acre (12-hectare) tract of land between the city of Battle Creek and Goguac Lake, a mile (two kilometers) from the city. It stood on a prominence overlooking Battle Creek, and on it was a young orchard of 225 trees--apples, pears, peaches, and cherries (JW to WCW, November 3, 1880)--and an attractive 10-acre (four-hectare) oak grove. The 10-year-old house, explained Ellen, had "all the advantages of a country residence," and it could be secured for $6,000. WV 201 10 They moved in on Sunday, December 19. Observing that it would soon be Christmas, Ellen noted in a letter to a friend: "My Christmas will be spent in seeking Jesus to be a welcome guest in my heart. His presence will drive all the shadows away" (Letter 51, 1880). WV 202 1 James buried himself in writing and in doing chores on the little farm and about the new home. He was still editor of the Review and Herald, and this kept the way open for him to speak to the church each week in reports and editorials. But why, he pondered and fretted, didn't the members of the General Conference consult with him, and why didn't Willie, in Oakland? WV 202 2 Moving more in a pastoral role, James White frequently spoke in the tabernacle. Occasionally he baptized new converts and performed marriages. Among the latter was the marriage of the man to become widely known for his cornflakes, W. K. Kellogg, marrying Ella Davis. She was a sister to Marian, who assisted Ellen White in her literary work. WV 202 3 But plans for the winter's work were rudely broken on New Year's Day. Going by sleigh to a vesper meeting in the tabernacle, Ellen fell, tearing loose the ligaments in one ankle. WV 202 4 For more than four months she was on crutches and was quite miserable, her pen largely laid aside. She did fill a speaking appointment at the tabernacle on Sabbath morning, January 15. Two months later she resumed her public ministry, with services in the tabernacle and outlying churches (The Review and Herald, January 18, 1881; Ibid., April 5, 1881; Ibid., April 12, 1881). WV 202 5 James found satisfaction in visiting and mingling with the members. These loved and respected him, and were less concerned about his sometimes erratic movements than were the leaders in Battle Creek. With the aid of her nieces, Addie and May Walling, Ellen kept house in the big brick home and did a little writing. On a few occasions, as her ankle recovered from the accident, she accompanied her husband on his visits to nearby churches and to one or two weekend tent meetings (Ibid., June 7, 1881). WV 202 6 When the camp meeting season opened, James gave out word through the Review (May 24, 1881) that "Mrs. White is not in a condition of health to go the rounds of camp meetings as in years past." WV 202 7 But in spite of her physical weakness and injured ankle she attempted to attend the Michigan camp meeting, which began June 1 at Spring Arbor. Arriving on the grounds she felt pressed for breath and too ill to go on, so stopped with an Adventist family near the campgound. Early Sabbath morning James went to the grounds alone. Of her experience that day she wrote Willie and Mary in Oakland: WV 202 8 I knelt with Brother Weed's family and felt that God indited prayer. I importuned the Lord for help, for light, for strength to bear my testimony to the people of God. Light came. I went upon the ground and spoke to a large congregation with great power and clearness. I endured the effort. Sunday I spoke in the afternoon upon temperance and was so much encouraged that I left appointment for evening and spoke in the evening (Letter 5a, 1881). WV 203 1 James reported that at that evening meeting his wife addressed the people, "with clearness, point, and power, probably equal to any effort of her life" (The Review and Herald, June 7, 1881). Tuesday morning the deep impression came to her distinctly, "Go to Iowa; I have work for you to do." The Iowa camp meeting would open on Thursday. "I should as soon have thought of going to Europe," she commented, "but I told your father my convictions, that I should go with him or alone. He seemed surprised and said, 'We will go'" (Letter 5a, 1881). WV 203 2 The camp meeting was to be held at Des Moines, opening Thursday, June 9. James and Ellen arrived about noon on Friday. A heavy rainstorm came up, calling for extra effort on her part to make the people hear. Following the meeting she went to her tent and retired early for the night. But "in one hour, a message came for me to repair to the tent and speak to some points introduced in their business meetings, upon the right of voting in favor of prohibition. I dressed and spoke to them about twenty minutes, and then returned to the tent" (Letter 5, 1881). Guidance Regarding Voting WV 203 3 She related a dream in which she seemed to be in a large gathering where the temperance movement was being discussed. A fine-looking man with pen in hand was circulating a temperance pledge, but no one would sign. As the visitor was leaving, he turned and said: WV 203 4 God designs to help the people in a great movement on this subject. He also designed that you, as a people, should be the head and not the tail in the movement; but now the position you have taken will place you at the tail (in DF 274, "The Des Moines, Iowa, Temperance Experience"). WV 203 5 When Ellen was asked, "Should we vote on prohibition?" she answered, "Yes, to a man, everywhere, and perhaps I shall shock some of you if I say, 'If necessary, vote on the Sabbath day for prohibition if you cannot at any other time'" Ibid. WV 203 6 From Iowa James and Ellen White went to the Wisconsin camp meeting. It was their plan to attend the Minnesota meeting also, but division of feelings between Butler and Haskell on the one hand and James White on the other led the Whites to withdraw and hasten back from Wisconsin to Battle Creek. It had been Ellen's hope that as she and James attended these camp meetings there could be a reconciliation. WV 204 1 There was another matter that also gave her deep concern. The two leading men in the General Conference were doing little to exert a right influence on the sanitarium, which she mentioned as being "managed by one man's mind and one man's judgment" and that man veering from the "light God has given" (Letter 8, 1881). Taking the several situations into account, she wrote Butler and Haskell expressing her distress and concern: WV 204 2 I had a dream. I saw Dr. Kellogg in close conversation with men and with ministers. He adroitly would make statements born of suspicion and imagination to draw them out, and then would gain expression from them, while I saw him clap his hands over something very eagerly. I felt a pang of anguish at heart as I saw this going on. WV 204 3 I saw in my dream yourself [probably Haskell] and Elder Butler in conversation with him. You made statements to him which he seemed to grasp with avidity, and close his hand over something in it. I then saw him go to his room, and there upon the floor was a pile of stones systematically laid up, stone upon stone. He placed the additional stones on the pile and counted them up. Every stone had a name--some report gathered up--and every stone was numbered. WV 204 4 The young man who often instructs me came and looked upon the pile of stones with grief and indignation, and inquired what he had and what he purposed to do with them. The doctor looked up with a sharp, gratified laugh. "These are the mistakes of Elder White. I am going to stone him with them, stone him to death." WV 204 5 The young man said, "You are bringing back the stoning system, are you? You are worse than the ancient Pharisees. Who gave you this work to do? The Lord raised you up, the Lord entrusted you with a special work. The Lord has sustained you in a most remarkable manner, but it was not for you to degrade your powers for this kind of work. Satan is an accuser of the brethren." WV 204 6 I thought the doctor seemed very defiant and determined. Said he, "Elder White is trying to tear us to pieces. He is working against us, and to save our reputation and life we must work against him. I shall use every stone to the last pebble here upon this floor to kill him. This is only self-defense, a disagreeable necessity." WV 204 7 And then said the young man solemnly, "What have you gained? Have you in the act righted your wrongs? Have you opened your heart to Jesus Christ, and does He sit there enthroned? Who occupies the citadel of the soul under this administration of the stoning system?" ... WV 205 1 I then saw my husband engaged in a similar work, gathering stones, making a pile and ready to begin the stoning system. Similar words were repeated to him with additional injunctions, and I awoke (Manuscript 2, 1880). WV 205 2 Through late June and into July, James and Ellen continued their ministry in Battle Creek--James through his editorials and back-page notes in the Review, Ellen with her writing; the two united in efforts in the Battle Creek Tabernacle church. Often they repaired to the grove near their home for seasons of prayer. One particular occasion Ellen especially remembered: WV 205 3 While walking to the usual place for prayer, he [James] stopped abruptly; his face was very pale, and he said, "A deep solemnity is upon my spirit. I am not discouraged, but I feel that some change is about to take place in affairs that concern myself and you. What if you should not live? Oh, this cannot be! God has a work for you to do.... It continues so long that I feel much anxiety as to the result. I feel a sense of danger, and with it comes an unutterable longing for the special blessing of God, an assurance that all my sins are washed away by the blood of Christ. WV 205 4 Both James and Ellen had an overwhelming burden for the Battle Creek church. WV 205 5 Continuing, with tears in his eyes, James expressed his anxiety for the institutions in Battle Creek. He said: WV 205 6 My life has been given to the upbuilding of these institutions. It seems like death to leave them. They are as my children, and I cannot separate my interest from them. These institutions are the Lord's instrumentalities to do a specific work. Satan seeks to hinder and defeat every means by which the Lord is working for the salvation of men. If the great adversary can mold these institutions according to the world's standard, his object is gained. It is my greatest anxiety to have the right men in the right place. If those who stand in responsible positions are weak in moral power, and vacillating in principle, inclined to lead toward the world, there are enough who will be led. Evil influences must not prevail. I would rather die than live to see these institutions mismanaged, or turned aside from the purpose for which they were brought into existence (In Memoriam: A Sketch of the Last Sickness and Death of Elder James White, 45). WV 205 7 Uriah Smith, resident editor of the Review and Herald and James's closest associate in the work of the church, had labored at his side for nearly three decades. Smith was well aware of the bruising conflicts; indeed, they had been out in the open for a year or two. He viewed the situation in the light of White's total dedication to the cause of God. Understandingly he declared: WV 206 1 Some have thought that he was deficient in social qualities, and sometimes rigid, harsh, and unjust, even toward his best friends. But these feelings, we are persuaded, come from a failure to comprehend one of the strongest traits in his character, which was his preeminent love for the cause in which he was engaged. To that he subordinated all else; for that he was willing to renounce home and friends. WV 206 2 No man would have been more glad than he to enjoy continuously the pleasures of domestic and social life, and the intercourse of friends, had he not thought that integrity to the cause called him to take a different course (Ibid., 34, 35). The Carriage Trip To Charlotte WV 206 3 An invitation to spend the weekend at Charlotte, 30 miles (50 kilometers) northeast of Battle Creek, had come to the Whites. A. O. Burrill was holding evangelistic tent meetings there. James was glad that he had given word that he and his wife would drive over, for it would provide her the change and rest she needed. The weekend activities were like a camp meeting. James spoke three times and Ellen four. Many from the community attended the meetings. There was none of the strain of the preceding week in Battle Creek, and Ellen claimed she gained some rest (The Review and Herald, July 26, 1881; Letter 8a, 1881). Not long after this carriage trip she recalled their conversation as they drove through the countryside: WV 206 4 My husband seemed cheerful, yet a feeling of solemnity rested upon him. He repeatedly praised the Lord for mercies and blessings received, and freely expressed his own feelings concerning the past and the future: ... "The future seems cloudy and uncertain, but the Lord would not have us distressed over these things. When trouble comes, He will give us grace to endure it. What the Lord has been to us, and what He has done for us, should make us so grateful that we would never murmur or complain" (Manuscript 6, 1881). WV 206 5 Returning to their comfortable Battle Creek home on Wednesday, July 27, they picked up their tasks there. One of the first things Ellen did was to write to the children in California of the experience of the past two weeks and of the meeting she and James had with Dr. Kellogg. "I have been alarmed at the state of things," she wrote, but was glad to add: WV 206 6 I think Father views matter in a different light. In some things I think he is striving hard for the Spirit of God. He seems more humble, more guarded in words and actions. He has a hard battle before him. I shall help him all I can.... WV 207 1 As the new week dawned they were looking forward to more labor in the field. The Review of August 2 carried the following back-page note signed by both James and Ellen: WV 207 2 The Eastern Camp Meetings: We have been urged to attend the camp meetings to be holden at Magog, P. Q. [Province of Quebec], Morrisville, Vermont, and Waterville, Maine. We shall attend these meetings, and others, as the providence of God opens the way for us, and we have health and strength to labor. WV 207 3 But James and Ellen were not at these meetings. Instead, the next issue of the Review carried the notice of James White's death. The Tired Warrior At Rest WV 207 4 On Sabbath morning, July 30, 1881, three days after the carriage trip to Charlotte, James and Ellen walked to the grove where they often prayed together. James prayed most fervently three times. He seemed to be reluctant to cease pleading with God for special guidance and blessing. WV 207 5 Then they went to the tabernacle, and James opened the service with singing and prayer. This would be the last time he would stand beside Ellen in the pulpit. Later Ellen recounted: WV 207 6 Monday he had a severe chill. Tuesday he did not rally as expected, but we thought the disease an attack of fever and ague [malaria], and supposed that it would soon yield to treatment (Manuscript 6, 1881). WV 207 7 About 4:00 p.m. a message was sent to Dr. J. H. Kellogg requesting him to call on James at his home. The doctor went over immediately and found him suffering with a high fever, his pulse being 112 and his temperature 103¼° F (40° C). The doctor learned that about 10:00 a.m. of the same day James had suffered with a very severe congestive chill. At this time his head was greatly congested, and he complained of severe pain in the spine, extending into the lower limbs. He seemed to be greatly prostrated and was very restless. WV 207 8 Tuesday night Ellen also was attacked with chills and was very sick, being unable to sit up. WV 207 9 On Wednesday when Dr. Kellogg came over he proposed that they both be removed to the sanitarium where they could be given better treatment. A mattress was placed in a hack, James and Ellen were laid side by side (for the last time), and thus they were taken to the sanitarium. WV 208 1 Treatment to relieve James's fever and pain was immediately ordered, and administered by a bath attendant from the sanitarium. After a short time copious perspiration appeared, and he was greatly relieved. WV 208 2 Ellen recounted their experience: WV 208 3 On Friday my symptoms were more favorable. The doctor then informed me that my husband was inclined to sleep, and that danger was apprehended. I was immediately taken to his room, and as soon as I looked upon his countenance I knew that he was dying. WV 208 4 I tried to arouse him. He understood all that was said to him, and responded to all questions that could be answered by Yes or No, but seemed unable to say more. WV 208 5 When I told him I thought he was dying, he manifested no surprise. I asked if Jesus was precious to him. He said, "Yes, oh, yes." WV 208 6 "Have you no desire to live?" I inquired. He answered, "No." WV 208 7 We then knelt by his bedside, and I prayed for my husband in that solemn hour. A peaceful expression rested upon his countenance. I said to him, "Jesus loves you. The everlasting arms are beneath you." He responded, "Yes, yes." WV 208 8 I wished to be certain that he recognized us, and I asked him to tell who we were. He said, "You are Ellen. You"--looking at our eldest son--"are Edson. I know you all." WV 208 9 Brother Smith and other brethren then prayed around his bedside, and retired to spend much of the night in prayer. My husband said he felt no pain; but he was evidently failing fast. Dr. Kellogg and his helpers did all that was in their power to hold him back from death. He slowly revived, but continued very weak. I remained with him through the night. WV 208 10 The next morning he took some nourishment, and seemed slightly to revive. About noon he had a chill, which left him unconscious, and he quietly breathed his life away, without a struggle or a groan. I was mercifully spared the anguish of seeing my husband in agony battling with death. The scene was as pleasant as it was possible for a deathbed to be (Manuscript 6, 1881 [see also In Memoriam, pp. 52-54]). WV 208 11 Plans for the funeral called for some delay, for W. C. White and his wife, Mary, were across the continent, almost a week's travel time away. James's brother John, for many years a presiding elder of the Methodist Conference in Ohio, was close, but might need a little time to arrange to come. Another brother, Samuel, a Baptist minister in Massachusetts, was summoned, but was too feeble to come. A sister, Mary Chase, lived with the Whites in Battle Creek. WV 209 1 The funeral was set for Sabbath afternoon, just a week after James's death. Through the week Ellen White's health and strength dipped to an all-time low. James White's Funeral WV 209 2 On Sabbath afternoon, August 13, some 2,500 Seventh-day Adventists and Battle Creek townspeople assembled in the tabernacle for the funeral of James White. Even though very ill, Ellen attended. She recounted: WV 209 3 We then went in hacks to the Tabernacle, and I was carried in a chair while the mourners followed. I was laid upon the sofa prepared with pillows. I was carefully watched by the doctor (Letter 9, 1881). WV 209 4 In his funeral address Uriah Smith eulogized the deceased and spoke of his activities in connection with the origin and rise of the Seventh-day Adventist Church: WV 209 5 Before us, shrouded for the tomb, lies the man with whom it had its very beginning. Taking hold of this work while as yet it had neither form nor substance, under the leadings of what he regarded as the clearest indications of Divine Providence, he bore it in his arms heroically forward, making ways where none appeared, removing obstacles calculated to arrest its progress, defending it from enemies without and within, devising means for the development of strength, until it has reached its present growth, and stands today in its highest attainment of vitality. WV 209 6 With every advance movement, with every new enterprise connected with this work, with all its outreachings to occupy new territory, and with the employment of new agencies to accomplish desired ends, his name has been connected, and his efforts have been inseparably interwoven (In Memoriam: A Sketch of the Last Sickness and Death of Elder James White, 23). WV 209 7 Smith enumerated in some detail, giving illustrations, predominating traits, and characteristics of the man with whom he had worked intimately for so many years: WV 209 8 We first notice that in times of confusion and excitement he was always calm and cool.... WV 209 9 Secondly, he was a man never given to fanaticism.... WV 209 10 Thirdly, he was endued with remarkable acuteness of perception to determine the most judicious moves to be made....Fourthly, he was a man who would never yield to discouragement. The word "fail" was not in his vocabulary.... WV 210 1 Fifthly, he was a man who would look forward to the future wants of his work, and make provision for them. He foresaw that certain elements of stability must be wrought into the work, which could be secured only through organization.... WV 210 2 Sixthly, he was a man of strong personal friendships, and of a remarkably generous nature. To have a regard for the interest of others, and to see that their circumstances were rendered as favorable as possible, was a part of his nature (Ibid., 29-33). Remarks By Ellen G. White WV 210 3 As Smith concluded his remarks, Ellen quite unexpectedly arose from her couch to speak to the large audience. She later described the experience: WV 210 4 After Elder Smith had given the funeral discourse I did so long to say something to let all know that the Christian's hope was mine and sustained me in that hour of bereavement, but I feared I could not stand upon my feet. I finally determined to make the trial, and the Lord sustained me. The doctor stood ready to catch me, he said, if I fell....Brother John and Willie and Edson were also watching to aid me, but I went through with what I had to say with clearness (Letter 9, 1881). WV 210 5 "As I arose," she declared later, "strength was given me, and I spoke about ten minutes, exalting the mercy and love of God in the presence of that crowded assembly" (Life Sketches of Ellen G. White, 252). Her remarks were stenographically reported. Standing and steadying herself with a hand on the casket, she spoke in a clear voice: WV 210 6 I want to say a few words to those present on this occasion. My dear Saviour has been my strength and support in this time of need. When taken from my sickbed to be with my husband in his dying moments, at first the suddenness of the stroke seemed too heavy to bear, and I cried to God to spare him to me--not to take him away, and leave me to labor alone.... WV 210 7 At times I felt that I could not have my husband die. But these words seemed to be impressed on my mind: "Be still, and know that I am God." ... I keenly feel my loss, but I dare not give myself up to useless grief. This would not bring back my husband. And I am not so selfish as to wish, if I could, bring him from his peaceful slumber to engage again in the battles of life. Like a tired warrior, he has lain down to sleep (In Memoriam, pp. 40-55). WV 210 8 Ninety-five carriages joined in the funeral procession to Oak Hill Cemetery; in addition, nearly 100 people went on foot. James White was laid to rest in the family plot where his two sons and his father and mother, John and Elizabeth White, were buried. WV 211 1 After the funeral Ellen was taken back to the sanitarium for the night. On Sunday she was taken on a bed out to their home, where she was joined by the members of the family who had attended the funeral. James's brother John was delighted with the place, but as for Ellen, she declared: WV 211 2 The light of my home had gone and henceforth I should love it for his sake who thought so much of it. It just met his taste.... But how can I ever regard it as I could if he had lived? (Letter 9, 1881). The Public Press WV 211 3 James White was known quite well across the land, not only as one of the founders of the Seventh-day Adventist Church--a church that had grown to 17,000 in his lifetime--but also as an astute businessman managing large publishing interests and closely connected with the educational and medical interests in Battle Creek. He was highly esteemed by the Honorable George Willard, onetime congressman from the state of Michigan and publisher of the Battle Creek Daily Journal. In his editorial on page one of the August 8 issue, Willard eulogized: WV 211 4 He was a man of the patriarchal pattern, and his character was cast in the heroic mold. If the logical clearness to formulate a creed; if the power to infect others with one's own zeal, and impress them with one's own convictions; if the executive ability to establish a sect and to give it form and stability; if the genius to shape and direct the destiny of great communities, be a mark of true greatness, Elder White is certainly entitled to the appellation, for he possessed not one of these qualities only, but all of them in a marked degree. WV 211 5 The essential feature of his life's work was constructive. He had the rare power of social organization and laid the foundation and marked the design for the erection of a social and religious structure for others to develop and further complete.... As with all founders of communities, his life is not a broken shaft, but an enduring column, whereon others are to build. WV 211 6 The public press across the land also gave him favorable notice. Ellen Copes With Grief WV 211 7 The next Monday, August 22, with her two daughters-in-law, Emma and Mary, Ellen left for Colorado, where she expected to spend a few weeks in retirement and rest and rejuvenation. WV 211 8 Several days were spent in Boulder, where lived the McDearmons, Emma's parents. Ellen spent most of one day writing out the circumstances connected with her husband's death (Manuscript 6, 1881) for use in the In Memoriam pamphlet being prepared at Battle Creek. In this statement she dwelt quite fully upon their experience during the two weeks previous to his death, especially their praying seasons and conversation that showed that James had some foreboding of a change and that he was prepared. Ellen closed her statement with words of appreciation to friends in Battle Creek and those who assisted her: WV 212 1 Especially would I acknowledge with gratitude Dr. Kellogg's skillful care as a physician, as well as his kindness and sympathy as a brother and friend, in my sickness and bereavement. WV 212 2 Then with Mary she was off to "Whites' Ranch" and the little cottage they owned on a few acres in the mountains near Rollinsville, Colorado. Alone In The Mountains WV 212 3 Although her health was improving and she was sleeping quite well, Ellen was not yet able to apply herself to writing. As she looked from the cottage to the pine-covered hills close by, she was reminded of the many happy times she and James had enjoyed there. But this time he was not there to share her thoughts and feelings. WV 212 4 Willie had remained in Battle Creek to work with Edson in taking care of the financial affairs relating to James White's estate. To him she wrote on September 12: WV 212 5 I miss Father more and more. Especially do I feel his loss while here in the mountains. I find it a very different thing being in the mountains with my husband and in the mountains without him. I am fully of the opinion that my life was so entwined or interwoven with my husband's that it is about impossible for me to be of any great account without him (Letter 17, 1881). WV 212 6 For her, Colorado with its beautiful mountains had lost its lure. She did some sewing to while away the time, but not much writing. Butler was urging her to attend the General Conference session being planned for November or December. The California camp meeting would be held a little before that, and she was debating in her mind whether to return for the winter to their comfortable home in Battle Creek or to go to California and occupy their Oakland home. As to the General Conference session, she told Mary that she "must have further light before consenting to go in her present state of health" (MKW to WCW, September 14, 1881). She finally decided in favor of California, for she felt it would not be prudent to return to the East with the burdens she would have to face there. WV 213 1 With the California camp meeting to be held in Sacramento in the offing, she, with her helpers, left Boulder for Oakland on October 2. Physically she was steadily gaining ground, and when the camp meeting opened on Thursday evening, October 13, at East Park Grove, she was there. In light of her severe illness, it was thought that she would not be able to speak much, but she spoke almost every afternoon. WV 213 2 J. H. Waggoner reported that her address Sabbath afternoon, October 15, "was equal to the best effort we ever knew her to put forth" (The Signs of the Times, October 27, 1881). Waggoner added, "Besides this, her counsel was of great value throughout the meeting." WV 213 3 Perhaps the most important business item introduced at the meeting was to take steps "to establish a school by Seventh-day Adventists in California." A committee was appointed to carry this intention into effect as soon as possible; also to examine and report in regard to a permanent location. A school board was elected, with W. C. White as chairman. In addition to J. H. Waggoner, editor of the Signs, five prominent businessmen and farmers served on the board. Ellen Still Holding The Reins WV 213 4 Through the remaining months of 1881 and into the early part of 1882 Ellen White, residing first in Oakland and then in Healdsburg, spent much of her time visiting the churches. At first she went to those nearby, in Oakland and San Francisco. Then she added Petaluma, Healdsburg, St. Helena, Napa, Williams, Arbuckle, and Santa Rosa. She was not ready to apply herself to a heavy program of writing. On occasion she was invited to speak in other than Seventh-day Adventist churches. Then, using the subject matter of her addresses here and there, she prepared a series of weekly articles for the Signs that ran under the general heading "Among the Churches." Much of the travel was by carriage, Ellen doing the driving. One report concerning the 35 mile (56 kilometer) trip from Healdsburg to St. Helena is highly descriptive: WV 213 5 Brother and Sister Harmon [in whose comfortable home she had spent a few days] thought it unsafe for Sister Rogers and myself to make the journey alone at this season of the year. Hence they accompanied us, their team leading the way, while ours followed. When we left Healdsburg, the fog was so dense that we could see but a short distance before us, but in a few hours the mists dispersed, and we enjoyed beautiful sunshine. WV 213 6 The road through Knight's Canyon, always perilous to the inexperienced traveler, is often impassable in the rainy season. We were very thankful for a pilot in this part of our journey. I dared not look either to the right or left to view the scenery, but, holding the lines firmly, and guiding my horse in the narrow passage, I followed our leader. Carelessness here would have been fatal. Had our horse turned out of the right path, we should have plunged down a steep precipice, into the ravine below. WV 214 1 As we rode along in almost breathless silence, I could but think how forcibly this dangerous ride illustrates the Christian's experience. We are making life's journey amid the perils of the last days. We need to watch carefully every step, and to be sure that we are following our great Leader (Ibid., January 26, 1882). ------------------------Chapter 14--Healdsburg College Opens And Battle Creek College Closes WV 215 1 Soon after returning to Oakland, Ellen attended the camp meeting held at Sacramento where the delegates took action to establish an educational institution at Healdsburg, less than 100 miles (160 kilometers) north of the Bay cities of San Francisco and Oakland. WV 215 2 A school committee of seven was appointed four days later. W. C. White, as chairman, was authorized, among other responsibilities, to "select a building at some eligible point in the State [in northern California]." Less than a month later a well-built school building was found at Healdsburg. It had cost $10,000 but could be secured, with furniture, for $3,750. WV 215 3 Just at this point W. C. White had to leave for Battle Creek and the General Conference session. But he was back in time to attend a meeting of the school board in Healdsburg January 28 and 29, 1882. Five of the seven members, W. C. White, John Morrison, J. H. Waggoner, T. M. Chapman, and William Saunders, were present. Ellen was invited to meet with them. The minutes record: WV 215 4 At the first meeting, Mrs. E. G. White made appropriate remarks upon what should be the aims and ends of a denominational school, such as is purposed to be established in this State by Seventh-day Adventists, the gist of which was that "the fear of the Lord is the beginning of wisdom," and that it was necessary to have a school of our own in order to take the children away from the evil influences found in nearly all the common schools and colleges of the day (Ibid., February 16, 1882). WV 215 5 To attain some of the objectives set forth by Ellen White called for some departures from the program at the Battle Creek school: (1) There must be regular classes in Bible study, not just chapel lectures; (2) there must be a school home, or dormitory; (3) there must be a program that would provide physical activity with study--in other words, an industrial program. These were basic in the planning for Healdsburg Academy. It would take time to implement some of the elements, particularly the providing of a school home. WV 216 1 Some of the problems that the college at Battle Creek was having should be avoided: WV 216 2 a. The college did not have dormitories. WV 216 3 b. Students boarded with families in the community or on their own. WV 216 4 c. This exacerbated problems of discipline. Hosts naturally were inclined to sympathize with and accredit the reports of the students. WV 216 5 d. Disagreements among the faculty, board, and community were common regarding the school policies and goals. WV 216 6 Appropriate actions were taken toward an early opening of the school. Professor Sidney Brownsberger, now recovered from illness, was invited to take charge, and his wife was asked to become one of the teachers. Without delay earnest Adventist families started moving to Healdsburg to take advantage of the academy. It was announced to open Tuesday, April 11 (Ibid., April 6, 1882). That first day 26 students were on hand to register--more than had been expected (Ibid., April 20, 1882). The whole school enterprise was carried forward on a wave of enthusiasm and goodwill among its constituents and also the community of Healdsburg. WV 216 7 On Monday, April 24, the annual meeting of the Pacific SDA Publishing Association was held in Oakland, bringing together a good representation from the churches. Time was found at that meeting to discuss the school project. At WV 216 8 2:30 in the afternoon, less than two weeks after the opening of the school, a large group assembled in the Oakland church to hear reports and review plans for the new enterprise. Professor Brownsberger reported on the phenomenal progress being made. WV 216 9 The first 20-week term closed in mid-June with an enrollment of 38 (Ibid., July 13, 1882). By this time an Adventist woman of some means had made a gift of $5,000, and work could begin on the school home, or "boardinghouse," as it was known. In the basement would be the kitchen, laundry, and bakery; on the first floor, classrooms and a working parlor. The second story would accommodate the young women, and the third would be a dormitory for the young men (Ibid., July 20, 1882; Ibid., October 26, 1882). Ellen White Finds A Home Base WV 216 10 After traveling out from Oakland to visit among the churches in northern California through the early winter months, Ellen decided that she would make Healdsburg her California headquarters. She and James had built a home on a little farm on West Dry Creek Road, about three miles (five kilometers) from the village, and she still owned it. On February 7, 1882, she wrote to Willie, who was managing the Pacific Press in Oakland, "Now I am decided to go to my Healdsburg place." WV 217 1 On Thursday, February 23, her personal belongings and some furniture arrived from Oakland and were moved into the little home on the farm. WV 217 2 She drew in her family of literary and home helpers, hoping soon to settle down to a serious program of writing. But this she found hard to do. She took pleasure in scouting around the country, buying grain and hay, chickens, a cow with its calf, and horses for transportation and to work the place. Here she spent four months happily working in her garden and building up her health. She wrote in a letter to her children: WV 217 3 My health is good. I have some trouble in sleeping all I want to. I exercise considerably, picking up wood, and if it were not for weak ankles, would exercise more. I put rubber bandages on my ankles and this helps them. I feel then I can walk anywhere (Letter 4, 1882). WV 217 4 In a letter written April 16, in which she mentioned some of the afflictions of those about her, she said, "I find, after all, your mother can endure about as much as the younger people" (Letter 9, 1882). Up to this point she had to force herself to spend time writing. WV 217 5 But as the home on West Dry Creek Road was several miles from the town of Healdsburg, and she wanted to be closer to the college, early in August she bought a two-story house on Powell Street, which bordered the town. It stood on a two-and-a-half-acre (one-hectare) tract of good land with an orchard of fruit trees of choice varieties. As the college's "boardinghouse" was still under construction, her house was at once fitted up to board the carpenters. She canned a heavy yield of plums and peaches for the college and the health retreat at St. Helena. W. C. White reported that "Mother engaged in this work with great interest, saying, in answer to our cautions, that it was a rest to her weary brain" (The Review and Herald, September 26, 1882). When she was on the West Coast, this was her home until she went to Australia in 1891. A Miraculous Healing WV 217 6 In late August, while in Oakland, Ellen suffered a severe chill followed by fever. This serious illness lasted several weeks. As she began to recover, she was taken to the health retreat at St. Helena. But she did not improve. As the time for the California camp meeting to be held at Healdsburg drew near, she pleaded to be taken back to her Healdsburg home. She hoped to be strong enough to bear her testimony at the camp meeting and to work for the support of the new school. Resting on a mattress in the back of a carriage driven by her son Willie, and accompanied by Jenny Ings, she started out on the trip to Healdsburg. WV 218 1 The day grew very warm. As W. C. White later recounted the experience to members of his family, he told how his mother, in time, failed to answer his questions. At once he knew she had lapsed into unconsciousness. He urged the horses on, hoping to reach Healdsburg with his mother still alive. In her own home she rallied a bit. It was her hope and the hope of her family that in the environment of the camp meeting she might experience a renewal of life and strength. Camp meeting opened in early October in a grove about a half mile (one kilometer) from her home. Although very feeble and hardly able to leave her bed, she gave instruction at noon on the first Sabbath: WV 218 2 Prepare me a place in the large tent where I can hear the speaker. Possibly the sound of the speaker's voice will prove a blessing to me. I am hoping for something to bring new life (Life Sketches of Ellen G. White, 262). WV 218 3 A sofa was arranged for her on the broad speaker's stand, and she was carried into the big tent and placed upon it. Those close by observed not only her weakness but also the deathly paleness of her face. Recalling the experience some years later, Ellen said that not only was the large tent full, but "it seemed as if nearly all Healdsburg was present" (Letter 82, 1906). WV 218 4 J. H. Waggoner, editor of the Signs of the Times, spoke that Sabbath afternoon "on the rise and early work of the message, and its progress and present state" (The Signs of the Times, October 26, 1882). When Waggoner had finished his address, Ellen turned to Willie and Mrs. Ings, who were at her side, and said, "Will you help me up, and assist me to stand on my feet while I say a few words?" They aided her to the desk. "For five minutes I stood there," she later recalled, "trying to speak, and thinking that it was the last speech I should ever make--my farewell message." With both hands she steadied herself at the pulpit. WV 218 5 All at once I felt a power come upon me, like a shock of electricity. It passed through my body and up to my head. The people said that they plainly saw the blood mounting to my lips, my ears, my cheeks, my forehead (Letter 82, 1906). WV 218 6 Every eye in the audience seemed fixed on her. Mr. Montrose, a businessman from the town, stood to his feet and exclaimed, "We are seeing a miracle performed before our eyes; Mrs. White is healed!" (WCW account). Her voice strengthened, her sentences came clear and full, and she bore a testimony such as the audience had never before heard. Waggoner filled out the story in his report in the Signs: WV 218 7 Her voice and appearance changed, and she spoke for some time with clearness and energy. She then invited those who wished to make a start in the service of God, and those who were far backslidden, to come forward, and a goodly number answered to the call (The Signs of the Times, October 26, 1882). WV 219 1 Uriah Smith, who was present, in his report in the Review and Herald published October 31 mentioned that after the miraculous healing "she was able to attend meetings ... as usual, and spoke six times with her ordinary strength of voice and clearness of thought." Referring to the experience, Ellen said, "It was as if one had been raised from the dead.... This sight the people in Healdsburg were to have as a witness for the truth" (Letter 82, 1906). WV 219 2 This event, which seemed to be a turning point in her physical condition, opened the way for a strong ministry. In reporting her two-month illness, she remarked that she had expected it would gradually pass. Instead, she was healed instantaneously. WV 219 3 She was glad to be in the large group that during the camp meeting went to see the new college. First was the visit to the new building--the boardinghouse under construction--and then the school building. A brief dedication service was held in the "audience room," which could not contain all the visitors. After Waggoner offered the dedicatory prayer, Ellen called for singing a verse of "Hold the Fort." The whole congregation sang heartily. The Crisis At Battle Creek WV 219 4 Four months after the school at Healdsburg had opened, the college at Battle Creek closed. During the summer of 1882, while Ellen was immersed in writing and publication problems at Healdsburg, she was not unaware of the situation in Battle Creek. WV 219 5 As early as December of the previous year she had presented this warning before conference delegates and leading workers in the Review and Herald office, sanitarium, and college: WV 219 6 There is danger that our college will be turned away from its original design. God's purpose has been made known, that our people should have an opportunity to study the sciences and at the same time to learn the requirements of His word.... But for one or two years past there has been an effort to mold our school after other colleges.... WV 219 7 I was shown that it is Satan's purpose to prevent the attainment of the very object for which the college was established. Hindered by his devices, its managers reason after the manner of the world and copy its plans and imitate its customs. But in thus doing, they will not meet the mind of the Spirit of God (Testimonies for the Church, 5:21-23). A change of administration because of the illness of the president, Sidney WV 220 1 Brownsberger, had brought in a gradual change in policies. G. I. Butler reported in the Review: WV 220 2 The board of directors whom the stockholders placed in control found themselves powerless to hold in check these influences.... A majority of the faculty, sustained by a large portion of the church, threatened to resign in a body if certain measures taken by the board were not retracted. Mass meetings of the students were held to sustain their favorites in the faculty.... The board virtually had nothing to do with the management of the college for months during the past year.... WV 220 3 The tide ran so high that those teachers who had done most in founding the college lost their influence, and were looked upon with dislike. Their lot was made very hard, and stories were circulated against some of them which were calculated to ruin their reputation as Christians, and even as moral men, and these have been circulated through the land (The Review and Herald, September 12, 1882). WV 220 4 Faced with these conditions and unable to see the possibility of operating "such a school as the Lord had shown we ought to have," "the board finally [during the summer recess] decided to close the college" with no definite plan to reopen Ibid. It was a sad day. WV 220 5 Particularly painful to Ellen was the stance taken by the Review editor, Uriah Smith, in connection with the deteriorating Battle Creek College situation. Since the spring of 1853 when Smith had joined the office force in Rochester, New York, he had been a pillar of strength in the development and growth of the church. Now when the Spirit of Prophecy was being challenged, his support was especially needed. WV 220 6 Smith's children, who were attending the school, sided with the liberal element. His own sympathies tended in the same direction. During this period an occasional interchange of letters took place between him and Ellen. In her testimonies relating to Battle Creek, the church, and the college, she had probed the matter and given counsel based on her insights into the conflict and the attitude of various individuals. One key to the problem came to light later by way of Smith's letter to her written August 10, 1882. He explained his hesitancy to accept her counsel regarding some of these matters by saying: "I had always supposed that a testimony was based on a vision, and I did not understand that you had any vision since the recent trouble in the college commenced." Based on this philosophy, Smith attributed reproof and counsel that she wrote concerning school matters to reports she had received or to her own opinions. WV 220 7 Ellen's great concern as she learned of the trend at the college is revealed in this portion of a letter she sent to the church in Battle Creek: Dear Brethren and Sisters in Battle Creek: WV 221 1 When I went to Colorado, I was so burdened for you, that, in my weakness, I wrote [in September 1881] many pages to be read at your camp meeting. Weak and trembling, I arose at three o'clock in the morning, to write to you. God was speaking through clay. But the document was entirely forgotten; the camp meeting passed, and it was not read until the General Conference. You might say that it was only a letter. Yes, it was a letter, but prompted by the Spirit of God, to bring before your minds things that had been shown me.... WV 221 2 While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded, I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed. WV 221 3 I was told to gather up the light that had been given me, and let its rays shine forth to God's people. I have been doing this in articles in the papers (Testimony for the Battle Creek Church, 49). WV 221 4 During the year that followed the closing of the college the work of Ellen G. White was carefully scrutinized and consideration was given to inspiration-revelation as it related to her experience and writings. Much was published by dissidents to destroy confidence in the Testimonies. Then a trio of dissidents united in the production of an "Extra" of the Sabbath Advocate, in which were presented a number of criticisms of Ellen White. At first the criticism was ignored. Then its wide distribution, especially among Adventists, gave rise to questions demanding answers. The first answer came from the pen of Wolcott Littlejohn in the Review in May 1883. The Beginning Of A Turnaround In Battle Creek WV 221 5 To aid in the crisis situation at Battle Creek, Littlejohn had been asked in January to take charge of "District No. 3." The Battle Creek church, with its 497 members (The Review and Herald, April 17, 1883), comprised the largest part of the district. WV 221 6 With a strong base of support in the majority of the church officers and members, Littlejohn began to get positive materials into the Review. The issue of May 8 carried the first of a series of three rather scholarly articles on "Seventh-day Adventists and the Testimony of Jesus Christ." WV 222 1 Ellen was aware, of course, of the warfare against her work and was particularly alert to the deplorable conditions existing in the Battle Creek church. Of these she wrote: WV 222 2 Many are in reality fighting his [Satan's] battles while they profess to serve under the banner of Christ. These traitors in the camp may not be suspected, but they are doing their work to create unbelief, discord, and strife. Such are the most dangerous of foes. While they insinuate themselves into our favor and gain our confidence and sympathy, they are busy suggesting doubts and creating suspicion. They work in the same manner as did Satan in heaven when he deceived the angels by his artful representations (Ibid., August 28, 1883). WV 222 3 As summer came and her book work was going well, she fixed her eyes on the dates for the Eastern camp meetings to start August 22 at Worcester, Massachusetts. Finally her communication to the president of the General Conference led him to feel he could count on her help. He notified the readers of the August 7 Review and Herald that "Sister E. G. White may be able to attend [the New England meeting], if her health is sufficient to endure the long journey from California." WV 222 4 With Sara McEnterfer as a traveling companion, Ellen White left California by train for Battle Creek. Arriving Friday, August 17, she went to the home of Edson and Emma for the night and then to the sanitarium. Almost immediately she was involved in meetings. WV 222 5 She did not sleep well Friday night, but on Sabbath morning she spoke in the tabernacle. WV 222 6 Sunday was a full day. In the morning she spoke to the workers in the Review and Herald office. In the afternoon at 4:00 she spoke to a crowd of about 400 in the public square. Her subject was temperance. WV 222 7 On Sunday evening she spoke to the patients at the sanitarium. WV 222 8 On Monday evening, August 20, she spoke to the employees of the Review and Herald. WV 222 9 Uriah Smith, whose attitude toward her had been noticeably cool, had planned to attend the camp meetings in New England, but at the last minute he felt he must remain in Battle Creek and attend to some important writing. WV 222 10 Now, having sounded an earnest but kind warning that she hoped would help to stabilize those who might have been wavering, she pressed on to Massachusetts. WV 222 11 Though meeting a busy schedule of camp meetings in Massachusetts, Vermont, Maine, New York, Nebraska, Michigan, and Indiana, Ellen followed with interest what was happening in Battle Creek. Battle Creek College Reopens WV 223 1 With a more accurate comprehension of the whole situation on the part of the Battle Creek church, and upon its members making a thorough confession and a pledge of loyalty to the Spirit of Prophecy and to church leadership, the board of trustees of Battle Creek College looked forward to the reopening of the college. Butler, chairman of the board as well as president of the General Conference, presented an extended statement on the situation in the Review of July 31, 1883, under the title "Our College at Battle Creek." The statement said, in part: WV 223 2 Let us consider some of the questions involved in the reopening of the college. It has remained closed for one year. Why? Because as conducted for some time previous to its closing it did not answer the purpose for which it was established. And further, because the state of feeling existing in the community surrounding it was such that those to whom its management was entrusted felt that there was no reasonable hope that a better state of things could then be obtained.... WV 223 3 A very different spirit is manifest in the church at Battle Creek the present year from that which was seen last year.... WV 223 4 Yet there are great difficulties to be met if we have such a school as will meet the mind of the Spirit of God. It will require men of sound judgment, deep piety, and those whose whole hearts are enlisted in the work of God, to mold and manage it, if it ever fully succeeds.... WV 223 5 To bring about the true spirit in our college will require a great effort. To secure proper officers and teachers who will exert the right influences, and bring into the school the Spirit of Christ, and lead the minds of the pupils to the truth, is a difficult problem, and one which the board of trustees is now trying to solve. We hope for such success as will enable us soon to announce the time when our college will open. WV 223 6 It was recognized that the main purpose of the college was to train ministers, missionaries, colporteurs, Bible "readers" (instructors), and teachers for auxiliary schools. A new day had dawned for Battle Creek College. WV 223 7 The Ibid., August 14, 1883, carried the announcement that Battle Creek College would open Wednesday, September 5, for the coming college year. WV 223 8 Eighty students were present for the opening. W. H. Littlejohn, who had shown his loyalty to the church and to the Spirit of Prophecy counsels, had been chosen president. He served for two years. WV 223 9 Especially gratifying and heartening to Ellen White was the turnaround of Uriah Smith. Using his editorial report on the Michigan camp meeting to herald to the church the marked change that had come in his personal relationship to the Spirit of Prophecy, Smith stated: WV 224 1 The presence of Brethren Haskell and W. C. White from the Pacific Coast added to the interest of the meeting.... The benefit of the labors and attendance of Sister White at this meeting cannot be overestimated. Her exhortations moved the people to seek the Lord with earnestness and contrition of heart, as could have been done by no others.... WV 224 2 Sister White has a work to do, and is trying faithfully to perform it, which no others can do. It is one which has a most intimate connection with the prosperity of the cause. For this she is especially qualified by the gift she has in exercise of "visions and revelations of the Lord." Through this she is able to perceive more vividly the dangers and duties pertaining to these closing moments of time, and thus more understandingly instruct and warn the little flock; and he who would try to destroy confidence in her work, or weaken her hands, is taking a course hostile to the best interests of this cause.... WV 224 3 From the very beginning, now nearly forty years ago, the manifestation of the Spirit of Prophecy in the visions of Sister White has been connected with this work, and interwoven with every step of its progress. To suppose that during the brief time remaining it is to be separated from it would be to look for a singular providence indeed. A change in this respect is now no more possible than it is desirable. WV 224 4 Rather than stop now to question the wisdom of God's providence, in the constitution or history of this work, and spend time and strength in efforts to introduce fundamental changes, we think all would do better to accept it as a whole, give their attention to a careful examination of their own hearts in view of the soon-coming judgment, and be willing to receive instruction from whatever source, and by whatever means the Lord may see fit to send it (Ibid., October 9, 1883). ------------------------Chapter 15--Ellen White Ventures Abroad WV 225 1 An invitation for Ellen White to visit Europe had come from the members of the Central European Mission. Thus the General Conference of 1884 voted: WV 225 2 Resolved, That we extend to Sister White a hearty and urgent invitation to visit the different fields in Europe as soon as practicable. WV 225 3 At first Mrs. White was overwhelmed with the idea of traveling to Europe. She was in her late 50s and considered herself old. Following the strenuous activities connected with the Battle Creek crisis and then at the numerous camp meetings in the East, she found herself depleted in strength and aware that she must take steps to recoup her physical forces. Oh, To Know What To Do! WV 225 4 Ellen did not relish traveling to Europe, especially in time to attend the missionary council in September 1885. "To travel across the continent in the heat of summer and in my condition of health," she wrote, "seemed almost presumptuous" (Ibid., September 15, 1885). She wished for positive guidance to know what course to follow. WV 225 5 As the appointed time for starting drew near, my faith was severely tested. I so much desired someone of experience upon whom I could rely for counsel and encouragement. My courage was gone, and I longed for human help, one who had a firm hold from above, and whose faith would stimulate mine Ibid. WV 225 6 As the time for the final decision was at hand, W. C. White slipped away from Oakland for a few days at Healdsburg. He spoke courage to his mother. He pointed her to the past, when, under the most forbidding circumstances, she had moved out by faith according to the best light she had, and the Lord strengthened and supported her. Of the experience she reported: WV 225 7 I did so, and decided to act in the judgment of the General Conference, and start on the journey, trusting in God. My trunk was packed, and I returned with him to Oakland. Here I was invited to speak to the church Sabbath afternoon. I hesitated; but these words came to me with power, "My grace is sufficient for you" Ibid. WV 226 1 Writing of the experience in her diary, she said, "I was no longer uncertain. I would venture to go with the party across the plains" (Manuscript 16a, 1885). There were 12 who left Oakland for the East on Monday, July 13. Among them were her son, Willie; his wife, Mary, and their daughter, Ella; also, Miss Sara McEnterfer, whom Ellen chose to go with her as a traveling companion not only across the country but also to Europe. WV 226 2 This was her twenty-fifth trip to or from the West Coast. The party made brief stops at Battle Creek and South Lancaster. On Friday, after writing for a few hours, at 10:00 in the morning she left for Boston, where she and those traveling with her were to embark for Southampton, England. As the S.S. Cephalonia was to leave Sabbath afternoon, the party went aboard Friday afternoon so as to be settled before the Sabbath. She noted that "we accomplished this nearly." Her stateroom was large enough for the company to gather for Friday evening worship. She reported, "All take part. The Lord seems very near, and I feel peaceful and restful" (Ibid. WV 226 3 The voyage across the Atlantic took more than a week. Most of it was pleasant, but one storm was encountered, followed by foggy weather. Ellen White was able to do quite a bit of writing--articles and letters, with the help of Mary and Sara McEnterfer. She noted: "We used the calligraph [typewriter] with good effect" (Ibid. Two Weeks In England WV 226 4 At Liverpool they were met by George Drew, who accompanied them to Grimsby, the city in which the mission headquarters was located. Thursday they went to the beach, but, finding it cold and windy, Mrs. White was glad to get back to their living quarters. WV 226 5 She spent two weeks in England, the first Sabbath at Grimsby. Of this day's activities she reported: WV 226 6 Sabbath afternoon, when the little company of Sabbathkeepers assembled for worship, the room was full, and some were seated in the hall. I have ever felt great solemnity in addressing large audiences, and have tried to place myself wholly under the guidance of the Saviour. But I felt even more solemn, if possible, in standing before this small company, who, in the face of obstacles, of reproach and losses, had stepped aside from the multitude who were making void the law of God, and had turned their feet into the way of His commandments (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 162). WV 227 1 Sunday morning she again met with the believers, and in the evening she spoke in the town hall to an audience of about 1,200. Every seat was taken and some people stood. The Union Temperance Prize Choir of some 50 voices sang seven numbers--three at the opening, two at the close, and two after the benediction. The topic of Mrs. White's address was "The Love of God." She spent a busy week speaking and sightseeing in London and nearby cities, then on Friday took the train for Southampton and the house of J. H. Durland. That night she spoke to a small company of believers, and on Sabbath had two meetings. WV 227 2 Sunday night she spoke to 1,000 people in a rented hall. The public press asked her to write up the address for publication, and she spent the next two days in London preparing the copy. On Wednesday they took the train to the channel boat and were on their way to Basel, Switzerland. On To Basel, Switzerland WV 227 3 Crossing the English Channel by ship is often an uncomfortable experience, and so it was on Wednesday, September 2. However, even though many were seasick, Ellen White reported that she was not sick at all. But "we were glad, after one hour and a half's ride, to step off the boat at Calais" (Manuscript 16a, 1885). There they were met by Mr. Brown, a literature evangelist in the city. WV 227 4 To secure a sleeping compartment on the train to Basel would have cost $11 apiece, so they chose to spend an uncomfortable night and save the dollars. She reported on the experience: WV 227 5 A bed was made for me between the seats on the top of the satchels and telescope boxes. I rested some, but slept little. The rest took their chances on the seats. We were not sorry to have the night pass (Ibid.). WV 227 6 Morning came as they entered Basel. They were met at the train station by B. L. Whitney, president of the Swiss Mission, accompanied by R. F. Andrews and Albert Vuilleumier. Taking a hack, they drove to the publishing house on the corner of Weiherweg and Rudolphstrasse. There they were greeted by A. C. Bourdeau and were introduced to quite a number who had awaited their arrival (Ibid.). WV 227 7 As they entered the building Whitney said to her, "Look at our meeting hall before going upstairs." Observing all the features of the large room, she said, "It is a good meeting hall. I feel that I have seen this place before." She stepped into the office across the hall for a brief look and then was taken to the pressroom, just below the ground floor. The press was running, and she said, "I have seen this press before. This room looks very familiar to me." WV 227 8 Two young men were at work, and they were introduced to Ellen. She shook hands with them and inquired, "Where is the other one?" "What other one?" Whitney asked. WV 228 1 "There is an older man here," she replied, "and I have a message for him." WV 228 2 Whitney explained that the foreman of the pressroom was in the city on business (Life Sketches of Ellen G. White, 282, 283). Ten years before, in Battle Creek, on January 3, 1875, Ellen White was given a vision in which this publishing house and the foreman of the pressroom were shown to her. Needless to say, this experience brought courage to the heart of Whitney and his associates involved in the work in Basel. Organization Of The Work In Europe WV 228 3 It was in Switzerland that J. N. Andrews had begun his work in 1874 and started to publish as he was learning the French language. Here in Basel he died and was buried in 1883. WV 228 4 In the late 1870s literature from America reached the countries of northern Europe. In various places the minds of individuals, in one way or another, were called to the Sabbath truth, and workers were sent to augment Andrews' work. The interests of the church stretched out of France, Germany, Italy, and Romania, and companies of believers emerged. With minimal steps in organization, what came to be known as the Central European Mission developed. Work that had begun in Norway, Denmark, and Sweden culminated rather quickly in what were designated as the Norway and Denmark conferences. In England the work was known as the British Mission. WV 228 5 At a meeting attended by S. N. Haskell in Switzerland in 1882, the several emerging units were bound together in a parent organization known as the European Missionary Council. Each of the local organizations was managed by a committee; the chairman of each was an ex-officio member of the European Missionary Council, which met annually. WV 228 6 In 1884 George I. Butler attended the second annual meeting of the European Missionary Council, held in Basel. At that time the loosely organized Central European Mission, the largest and strongest of the four local organizations in Europe, became the Swiss Conference. Organizational plans were perfected, and the decision was made to build a publishing house in Basel. WV 228 7 The publishing house, recently completed, was constructed of stone and consisted of three levels. In the subbasement were the furnace and two gas motors that provided power for the presses. The next level, the ground floor, provided room for the presses, bindery, stereotype foundry, storage space for the paper, and some storage space for the families living above. On the main floor to the right was the meeting hall, with seating capacity for 300; the other half was given to the business offices and the folding and mailing rooms. WV 228 8 Typesetting was done on the second floor; here also were rooms for the editors, translators, and proofreaders. On the left side there was some family housing. The third floor was devoted entirely to living apartments. WV 229 1 After meeting many of the workers, Ellen White was escorted into the hydraulic elevator and taken to the third floor, where the Whitneys had an apartment, for breakfast and a rest. Before long she was shown what was to be her apartment, close to the one the W. C. White family would occupy. These, apparently, were on the south side of the building and had the advantage of exposure to the winter sun. WV 229 2 She did not know it then, but this would be the place she would call "home" for the next two years--a place to rest between trips to Scandinavia, Italy, and Germany; a place to write and recoup. WV 229 3 Ellen White and her son were present for the first general meetings to be held in the publishing house chapel--first the Swiss Conference, scheduled to meet in session from September 10 to 14, and then the European Missionary Council, to open September 14. WV 229 4 The Swiss Conference consisted of 224 members in 10 churches, and an additional 39 Sabbathkeepers in groups. The members were served by one ordained minister and seven licensed ministers. There were 251 Sabbath school members, enrolled in 11 Sabbath schools. WV 229 5 Of the session that opened on Thursday evening, September 10, Mrs. White wrote: WV 229 6 The conference was quite generally attended by our Swiss brethren, and by representatives from Germany, France, Italy, and Romania. There were nearly two hundred brethren and sisters assembled; and a more intelligent, noble-looking company is seldom seen. Although gathered from different nations, we were brought near to God and to one another by our eyes being fixed upon the one object, Jesus Christ. We were one in faith, and one in our efforts to do the will of God. The influence of the gospel is to unite God's people in one great brotherhood (The Review and Herald, November 3, 1885). WV 229 7 Of course, not all in the assembly could converse in one language. The congregation was divided into three parts, according to the language they understood. These were seated in different parts of the hall--French, German, and English. WV 229 8 Friday afternoon it was Ellen White's turn to speak, and she was surprised at the large number assembled. It was a new experience to have her with them, and the people did not want to miss a word. Her message was picked up by two translators, one speaking French, the other German. But with the audience divided into groups, time was conserved as the translators spoke to their respective groups simultaneously. She soon found this method of addressing the conference less taxing than her usual manner of continuous speaking, for she had more time for thinking of the construction of what she would say (Ibid). WV 230 1 She spoke again on Sunday afternoon for a half hour on missionary work, and again on Monday early afternoon, this time on the necessity of cultivating love and Christian courtesy and of being forbearing with one another (Manuscript 16a, 1885). WV 230 2 Following her message more than 12 were baptized, using the new baptistry in the meeting hall for the first time. Then they united in celebrating the ordinances of the Lord's house. A Mini-General Conference WV 230 3 The third session of the European Council of Seventh-day Adventist Missions opened Tuesday morning, September 15, 1885, in Basel, Switzerland. Twenty delegates from the Central European Mission, seven from the British Mission, six from the Scandinavian countries, and three representatives from North America were present. The delegates were joined by a substantial number of laymen who came in, largely from Switzerland but also a few from other countries. The meeting, which W. C. White described as a "miniature General Conference," was to convene for a week, but as the work got under way it was extended to two full weeks. It was a time of spiritual refreshing, a time of learning, and a time of constructive planning for the work of God in new and varied fields. Ellen White divided her time between writing and diligent public labor, as was usually the case in a meeting of this kind. WV 230 4 The daily program of the council contained most of the same features that characterized the General Conference. B. L. Whitney served as chairman and appointed committees. Mrs. White was the devotional speaker at 5:30 Wednesday morning. This was her first meeting with the workers who had come in especially for the council. She directed her remarks to the necessity of cultivating love and tenderness for one another. A Profitable Council WV 230 5 At the 9:00 business meeting W. C. White spoke of making the most profitable use of the time they would spend together. He suggested that a Bible institute, devoted to giving Bible readings and the investigation of difficult Bible subjects, be held during the council. Bible studies prepared in America could be revised and translated into French, German, and Danish-Norwegian and serve as the basis of their work. He suggested also that an English class could be held. WV 230 6 So the stage was set for a very profitable council, with daily reports from the various fields of labor, business sessions, and daily periods devoted to the study of the Bible and the English language. WV 230 7 Topics given special attention during the two weeks included: The evangelistic use of literature; the thrust of public evangelism; use of tents; problems unique to Europe: serving in the army? serving in the army on Sabbath? compulsory school attendance of Adventist children on Sabbath. WV 231 1 Daniel Bourdeau presented a potentially explosive proposition. Ellen White's diary gives the picture: WV 231 2 Daniel then presented his plans that France and Italy be not encouraged to unite with Switzerland but become a separate conference and use their means among themselves to build up their own conference. This I earnestly opposed, for the influence would be bad. It would not lead to union and harmony in the work, but to separate interests, and they would not labor for that oneness that the Lord demands Ibid. WV 231 3 Bourdeau argued that each one of the national groups was jealous and independent and therefore would resent being a part of the Swiss Conference. Mrs. White suggested that this was a strong reason that each group should learn to blend with other nationalities. As she reported the experience to the president of the General Conference, she said: WV 231 4 I told Brother Daniel that this would not be in accordance with God's will.... The truth is one. It will take people from France and Italy, and, mingling them with other elements, soften and refine them through the truth (Letter 23, 1885). WV 231 5 She pointed out that the cause was still in its infancy in the European countries and that to follow this suggestion would result in weakness. In the face of the dissent, Bourdeau grew excited and declared that he had been abused as he had labored in the cause, and cited examples. Ellen White walked out of the room. When she next wrote in her diary she declared: "I will not give sanction to any such spirit" (Manuscript 16a, 1885). WV 231 6 Daniel Bordeau had accepted the third angel's message at the age of 22. Soon after his conversion he had been given strong evidence of Ellen White's call and work, for, on June 28, 1857, he had witnessed her in vision. He later declared, "Since witnessing this wonderful phenomenon, I have not once been inclined to doubt" (in MR, p. 24). But when the testimony of Ellen White touched his life, he almost floundered. He reported his experience of victory in The Review and Herald, November 10, 1885. His report opened with words that reflected his attitude: WV 231 7 This council is among the precious gatherings of the past. Of all the general meetings of our people I have attended in twenty-nine years, I think of none that could be more properly pronounced a success, in every sense of that term, than this one. Christian love and union prevailed throughout. There was a wonderful blending of nationalities, all seeming to feel that the cause was one, that our aim was one, and that we must unitedly push on the work to certain victory. WV 232 1 He then turned to the matter that came close to him in his personal struggle to relate to the Spirit of Prophecy counsels: WV 232 2 The labors of Sister White and her son, Elder W. C. White, were highly appreciated at this general gathering.... WV 232 3 How interesting and wonderful it was to hear Sister White correctly delineate the peculiarities of different fields she had seen only as the Lord had shown them to her, and show how they should be met; to hear her describe case after case of persons she had never seen with her natural vision, and either point out their errors or show important relations they sustained to the cause, and how they should connect with it to better serve its interests! WV 232 4 As I had a fair chance to test the matter, having been on the ground, and knowing that no one had informed Sister White of these things, while serving as an interpreter, I could not help exclaiming, "It is enough. I want no further evidence of its genuineness." A Visit To Scandinavia WV 232 5 The summer months, rather than early winter, would have been more favorable to visit the countries of northern Europe, where the work of the church was developing quite nicely. But there was some uncertainty as to how soon Ellen White would return to America. So it was felt that the safest course was for her to visit the leading churches in Scandinavia at the earliest opportunity. WV 232 6 On October 6, just one week after the council closed, the party of four left Basel--Mrs. White, W. C. White, Sara McEnterfer, and Cecile Dahl. Cecile was from Christiania (Oslo), Norway, and would serve as guide and interpreter. It was an overnight trip to Frankfurt, Germany, then on to Hamburg. At Kiel, on the Baltic Sea, they took the ferry to Denmark. Ellen White found this trip through the northern countries an interesting experience. Visit To Denmark WV 232 7 They were met Thursday morning at Copenhagen, by J. G. Matteson. He took the travelers to his home and led them up six flights of stairs to the apartment occupied by his family. While it was somewhat of a struggle to get to the apartment, once there Mrs. White found it afforded a fascinating view. WV 232 8 Seventh-day Adventists in Copenhagen worshiped in a little hall on the fourth story of a building not far from the Matteson apartment. Friday evening Ellen White spoke to about 35 who assembled there. A third of these constituted the local church group; the others came in from adjacent churches. Her topic was "The Parable of the Fig Tree." She found the hall to be damp and cold, but Sabbath morning she was back. Although suffering from some teeth that had been improperly treated, a problem accentuated by the cold and dampness of the hall, she spoke to the well-filled room on the topic "The True Vine." WV 233 1 Halls where religious meetings might be held were difficult to secure in Denmark, but one was found, a basement room capable of seating 200 but equipped for only half that number. Meetings were held each evening throughout the week. WV 233 2 Ellen White spoke five times while in Copenhagen, and then the traveling worker group left by ship for Sweden. A Visit To Sweden WV 233 3 "We left Copenhagen this morning," wrote Ellen in her diary for Thursday, October 15, on the steamer for Malmö, Sweden. A night's trip by train took them to Stockholm, where they were met by a Brother Norlin, who took the worker group to his home. Mrs. White wrote of him as one who, in humble circumstances, was earnestly seeking to spread the knowledge of the truth, laboring as a colporteur: WV 233 4 Shouldering his pack, stocked with our books and papers, he goes on foot from place to place, often traveling many miles a day. His profits have been very small.... On one of the large bound books [imported from America] he received but five cents a copy, on some other books only three cents. On those works published at our office in Christiania he received one-third discount.... WV 233 5 Brother Norlin's wife is an industrious worker, doing housecleaning, washing, or any other kind of hard work by which she can help in gaining a livelihood. They live in a very economical manner, occupying one good-sized room on a fourth floor, with the use of a small kitchen with another family (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 189). WV 233 6 After pointing out that this is a sample of how the work had to be done in Denmark, Sweden, and Norway, she declared: WV 233 7 Those who are thus traveling on foot and carrying the books and papers in their leathern sacks are apparently engaged in a humble work; but they should not feel that it is in any sense degrading. It was in a humble manner that Christ labored when He was on the earth; He went on foot from place to place teaching as He walked. Those who are spreading a knowledge of the truth are scattering precious light that some souls will accept. In the kingdom of God the fruit of their labors will be seen (Ibid. WV 234 1 While in Stockholm she and Sara were entertained in the home of a Sister Johanneson, who had lived in America and could speak English quite well. It was a comfortable home, heated by tall earthen stoves that reached nearly to the ceiling. Ellen much enjoyed and appreciated the comfort provided. WV 234 2 The worker group was in Stockholm from Friday to Wednesday morning, October 21, with meetings Friday evening, Sabbath morning, and then Sunday and Monday evenings. Of the Sabbath morning meeting held in a small public hall, Ellen noted in her diary, "We call this a good day. The Lord strengthened me to speak to His people with clearness and power." WV 234 3 The visit to Sweden included a few days at Grythyttehed, 150 miles (240 kilometers) northwest of Stockholm, and then Örebro, meeting with companies of believers at each place. In imagination she relived the days of the Reformation, and then the preaching of the Advent message in Sweden in 1842 and 1843, when the mouths of those who would herald the message were closed by authorities. In these circumstances the power of God came upon several children, and they heralded the message and called upon the people to get ready. Christiania, Norway WV 234 4 The last of the northern countries to be visited before it got too late in the season was Norway. It was Friday morning, October 30, when they reached Christiania (Oslo), and were taken to the home of A. B. Oyen, the minister sent from Battle Creek to Norway to translate the Ellen G. White books. It was a relief to Mrs. White to be residing in the home of English-speaking friends. Lest she be misunderstood, she hastened to record in her diary that "although we were welcomed and treated with every attention by our Danish and Swedish brethren and sisters, we felt all the time crippled because we could not converse together, and it was thus made impossible to do them all the good we much desired to do" (Manuscript 27, 1885). WV 234 5 The church had a membership of 120, but 200 attended the Sabbath morning service, and 100 were present for the ordinances Sabbath afternoon (Ibid., 207). WV 234 6 Two full weeks, extending over three Sabbaths, were spent in Norway. Except for meeting a speaking appointment in Drammen, the entire time was devoted to the interests in Christiania, the principal city. Here a new publishing house was under construction, a sizable building that, as in Switzerland, would provide not only space for the publishing interests but a good meeting hall and living quarters for some of the workers. WV 235 1 After Ellen White had been in Christiania a week she had gained a feeling of the overall situation. She realized the need for these brothers and sisters to receive counsel on the high standards that God expects of His people, particularly in regard to the keeping of the Sabbath. WV 235 2 She dwelt on the point of the Sabbath. "It is God's test," she declared. WV 235 3 It is no man-made test. This is to be the separating line to distinguish the loyal and the true--him that serveth God from him that serveth Him not (Manuscript 27, 1885). WV 235 4 She was concerned that professed believers were sending their children to the public school on Sabbath. "They were not compelled to do this, but [they did it] because the schools objected to taking in their children unless they should attend the six days in the week" (Ibid.). If they were unable to negotiate with the school authorities, then there was but one way--"to keep the Sabbath of the fourth commandment strictly," which might call for Seventh-day Adventists to establish schools among themselves. WV 235 5 She had opportunity to discuss some of these things in Christiania with a building contractor by the name of Hansen, a prominent and influential member but with rather lax views of Sabbath observance. Ellen described the visit as pleasant and profitable. They discussed health reform, and she related her experience in the rise and development of the work of the church. WV 235 6 When she came to the last weekend she knew it was a crucial time, for her pointed testimonies through the week had called for soul searching and reform. WV 235 7 During the week she had written a 16-page testimony to the Christiania church. A. B. Oyen had already translated much of it. Sabbath afternoon he read to the church the portion translated. WV 235 8 Ellen White's interest and concern is easily detected in her report to her son: WV 235 9 There was not time for many testimonies to be borne afterward. Brother Hansen made no response, but he sent word that he would be pleased to take me over the city on Sunday forenoon, and I responded that I would be pleased to go. WV 235 10 He showed me every attention and I managed to bring in again the vexed question of the Sabbath. He said he meant to get around to change his position just as soon as he could, and we had a very pleasant social time. He sat in the carriage where Sara generally sits. Annie sat beside him to interpret. He said if I would promise to come next spring he would make extra efforts to learn to talk and to understand English. I told him I thought without doubt I would come (Letter 35, 1885). WV 235 11 Her last meeting in Christiania was held that Sunday afternoon at 3:00 in the Good Templars' hall, where she had met with the church Sabbaths and evenings. WV 236 1 As she closed the service she bade the people farewell, and thought to slip away while the congregation was singing, to the carriage she saw waiting for her: WV 236 2 But I was not to escape so easily. There was a rush for me and one and another took my hand, kissed it, and with tears running down their faces, told me how much good my message had done them. They held my hand so firmly and lovingly I could not withdraw it readily, while others were waiting to shake hands with me. The carriage was surrounded. We just had to wait, and then I was so sorry I had not waited in the house and shaken hands with every one of them.... WV 236 3 This last meeting left a good feeling with nearly all, and I am inclined to think that all has been done that could be done on this visit (Ibid.). WV 236 4 At 6:30 the next morning--long before daylight--she left by train. A large number of the believers, including Brother and Sister Hansen, were there to see her off. Return Trip To Switzerland WV 236 5 They took the southbound train, en route to Gothenburg, Sweden. When it became light, at about 9:00, she enjoyed what she termed "the romantic scenery." The trip on the ferry was tempestuous--six hours to Frederickshaven, Denmark (Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 221); then by train south to Germany and across Germany to Basel. WV 236 6 Back home in Basel she summed up some facts about the tour: WV 236 7 We reached Basel [Thursday] November 19, our homeward journey having occupied four days. We were absent six weeks on this Scandinavian tour, and traveled more than twenty-five hundred miles.... Wherever we went, our people warmly expressed their gratitude for the help which had been sent them and the interest manifested in their behalf by the brethren in America (Ibid., 225). The Visit To Italy WV 236 8 Ellen White was weary and worn and would have welcomed a few weeks' rest, but she found herself immediately involved in plans for another trip, this time to Italy. WV 236 9 There were some problems in Italy. B. L. Whitney, president of the Central European Mission, suggested that she accompany him to Torre Pellice to bolster the spirits of the few discouraged believers there. "Weary and worn from the arduous labors of our northern trip," she wrote, "I would gladly have rested a few weeks in our home in Basel" (Ibid., 226). But arrangements were made to start out again the next Thursday, less than a week after reaching home. WV 237 1 Thursday morning, November 26, her fifty-eighth birthday, accompanied by Mary White and Whitney, Ellen White boarded the train for Torre Pellice. WV 237 2 A. C. Bourdeau had just located there with his family. Ellen stated that the purpose of the visit was to "encourage the little company there who are striving under great difficulties to obey God" (Ibid., 231). The believers were meeting opposition on the question of the seventh-day Sabbath by one who had a few months before accepted it but was now a bitter opponent. Ellen White presented the picture of the beginning of her work in Torre Pellice: WV 237 3 The next day, Sabbath, I spoke to the brethren and sisters in the hired hall in which they held their regular Sabbath meetings. Owing to a delay in getting out the appointment, few besides our own people were present. But I felt the same interest in speaking to the few that I would have felt in addressing hundreds. Choosing as my text Isaiah 56:1-7, I tried to impress upon them the importance of obeying God and walking in the light, regardless of the opinions or course of the world (Ibid.). WV 237 4 She pointed out that the question might arise in some minds as to why commandment keepers are separated from the world into little companies, and she answered, "It is not because we choose to differ from those around us, but because we see the necessity of obeying all the requirements of God" (Ibid.). WV 237 5 A secondary objective in her visit to Italy was to see the Waldensian valleys. During the week she did some sightseeing, going by carriage to nearby points of special interest. When the carriage could go no farther, several times she climbed the hills to points of historic interest relating to the experience of the Waldenses as they attempted to hide from their persecutors, and where many lost their lives. WV 237 6 They were now in the very heart of the Waldensian hideouts. Ellen White's heart thrilled as she recounted in her mind the history of God's noble, persecuted witnesses. Some of the surroundings had a familiar look to her, for in vision she had been shown the travails and persecutions of the Waldenses. WV 237 7 While she stayed in the Bourdeau home in Torre Pellice, council meetings were held to give study to the best way to conduct the work in Italy. "We keep asking the Lord," she wrote, "to open the way for the truth to find access to hearts in these valleys." Bourdeau spoke on the third Sabbath, giving Ellen a bit of rest, but Sunday afternoon she addressed an attentive audience. She spoke again Sunday night, her last meeting there. WV 237 8 At 4:30 in the morning of Tuesday, December 15, she and her companions were at the depot to catch the train back to Turin. WV 238 1 By the weekend she and Mary were home. She spoke to the believers Sabbath morning in the meeting hall at the publishing house. A large mail was waiting for her, and she picked up her work with no overshadowing of urgent travel plans. She had now made the rounds of visits to the principal countries of Europe where the message was reaching out. If she was to remain in Europe, she hoped to make progress with her literary work. WV 238 2 The length of her stay in Europe had not been determined. Widowed for five years, she missed James and his counsel in making decisions! Her son, WV 238 3 W. C. White, was very helpful, but he was away at this time attending the WV 238 4 General Conference in Battle Creek, Michigan. As to her situation in general, Ellen White wrote to Willie on December 22: WV 238 5 I can tell you, I find abundance of work that keeps coming ready to my hand and I see no place to rest, even in Europe. I think I will purchase a horse and carriage and ride out daily. I do not take pleasure in the rides taken with a coachman and hackman (Letter 38, 1885). WV 238 6 Within a month she had made the purchase, which she described in a letter to J. D. Rise in California: WV 238 7 I am now quite a cripple from the broken ankle. It was injured five years ago in Battle Creek. I cannot walk at times without a cane. I have had to purchase me a horse and carriage; cost something more than $300 for the whole outfit. All deemed it necessary for me as they surely saw I could not get exercise by walking (Letter 18, 1886). WV 238 8 Continuing her December 22 letter to Willie, she wrote: WV 238 9 Well, I am certainly doing more work than at any other period of my life, and I am thankful that the Lord has given me strength to work.... WV 238 10 I see our work has but just begun here; I see so much to be done and I am doing too much. I wish I could do the work of ten. I would gladly do it. But I can only do the work of one--poor, frail at that. May God work Himself (Letter 38, 1885). WV 238 11 "In regard to writing in the future," she commented, "I cannot say. I must write." One important literary task that loomed before her was the enlargement of the first of the great controversy books, The Spirit of Prophecy, volume 1--the one dealing with most of the Old Testament history, a volume that was to become Patriarchs and Prophets. She wrote: WV 238 12 I think I can do it as well here in Europe as in America. Make just such arrangements as you please. If Marian is worn and has her plans arranged to stay, I can send writing there, but if you think it advisable for her to come, all right (Ibid.). WV 239 1 The family now occupied five rooms on the third floor of the publishing house. After returning from Scandinavia Ellen had discovered that the unheated publishing house was "cold as a barn" and needed more furniture to make it comfortable. She had admired the stoves she had seen in Sweden, so she went down and selected "one of those earthen stoves" like the "white ones in Sweden, but this one we have purchased is about five feet [two meters] high, brown earthenware. It is a beauty for $20.... So you see we shall be nicely fixed here for the winter" (Letter 37, 1885). WV 239 2 In this same letter she wrote: WV 239 3 Brethren Whitney and Kellogg are true and earnest to do all they can for us. Brother Kellogg boards with us. They seem to think I must have everything I need to make me comfortable. WV 239 4 But very little has been expended for furniture. Things picked up and borrowed have fitted us out with three good bedsteads and mattresses. Both rooms have carpets, not entirely covered, but answer all purposes (Ibid.). WV 239 5 During the winter and spring months of 1886 Ellen devoted her energies to writing, with occasional weekend trips to nearby churches in Switzerland. In addition to her almost-constant letter writing, her first literary work was to carry out the resolution, passed during the closing days of the European Missionary Council, that called for the publication in English of a "report of the European missions, with the report of Sister White's morning talks and a sketch of her visit to the missions" (see Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 118). This would be for the information and encouragement of members in America. Marian Davis Joins the Force WV 239 6 When W. C. White, in early February, returned from the General Conference session held in Battle Creek, Michigan, he brought with him quite a company of workers. It included Elder and Mrs. L. R. Conradi and Marian Davis. Commented Ellen when she got the word that they would soon be in Basel, "This settles the question that we shall remain in Europe during the best portion of the year 1886. We shall prepare books here and have them published here" (Letter 94, 1886). WV 239 7 As spring came to Switzerland, plans were being laid for the work in Europe. Ellen White wrote in a newsy letter: WV 239 8 We are now contemplating another journey to Italy. We should visit other churches; they are calling for us loudly. They call for us to again visit Denmark, Sweden, and Norway. These places demand much hard work and I dread it, but I may feel that I must go. Jesus lived not to please Himself. I do not know as we will get away from here this winter. May the Lord direct (Letter 11, 1886). WV 240 1 Ten days later, Thursday morning, April 15, Ellen, accompanied by Sara, Willie, and Mary, boarded the train for Italy. On Friday they were in Torre Pellice again at the home of A. C. Bourdeau (Manuscript 62, 1886). WV 240 2 Six weeks intervened between their return to Basel and the time they had to be off for the second round of visits to the Scandinavian countries. These weeks were used by Ellen in literary work and in weekend visits to nearby churches. Ellen White's Second Missionary Journey WV 240 3 This was no pleasure trip for Ellen. She was not traveling as a tourist. She had work to do. In spite of forbidding circumstances, she determined to go. A few months before this she had stated, "I can, when I have to, do most anything" (Letter 95, 1886). She looked to the Lord, and He gave her help. Sweden WV 240 4 At the session of the Swedish Conference, which opened on June 23, 1886, about 65 church members were present from the 10 churches. Twenty-three were delegates sent from nine of the churches, representing a combined membership of 250. Leading ministers present were J. G. Matteson, O. A. Olsen, and WV 240 5 W. C. White. WV 240 6 Mrs. White's meetings Sabbath and Sunday were well attended. She brought to the people practical instruction on true sanctification as contrasted with a spurious, no-cross experience in which perfection is claimed but is far from being attained. By the close of the general meeting she had spoken 11 times in 10 days. WV 240 7 "I think that the work here is going well," she wrote to Mary, back in Basel, "and I have felt much better healthwise than for months in the past.... The brethren are much encouraged. It is a good meeting and everything moves harmoniously.... I tell you, things look much different than when we were here last fall. There is a good hall, good seats to accommodate the people, and if Jesus will work with our efforts, we will be encouraged indeed and He will be" (Letter 38b, 1886). Norway--Christiania WV 240 8 Before leaving America, Ellen White had been shown the low standard of piety in the Christiania church, and since she had been there only eight months before, she was constrained to bear pointed testimonies. The response was positive. WV 241 1 When she and Sara arrived in Christiania a little after 10:00 on Friday morning, July 2, they were met at the depot and driven to the old publishing house building, where two rooms were comfortably fitted up for them with a kitchen. She was pleased that Brother Hansen, the prominent Adventist building contractor, called on her soon after her arrival. WV 241 2 She was invited to take the Sabbath morning church service held in the commodious chapel of the newly constructed publishing house. The room was 41 feet (13 meters) by 55 feet (17 meters), with a 22-foot (7-meter) ceiling. Most of the 175 Seventh-day Adventists in Norway were members of this church, the balance being divided between two much smaller congregations (SDA Yearbook [1887], p. 94). WV 241 3 At some point in the several days Ellen White was there she had opportunity to look over the publishing house, now comfortably located in the new building. When she was shown through the several departments, she expressed great joy over the thought that, with these excellent facilities, periodicals and books suitable for the field could be printed quickly and sent on their mission. When she reached the pressroom, she took special interest and declared that she had seen that room and the presses years before--yes, nearly 12 years before, in the vision of January 3, 1875, in Battle Creek, Michigan (Life Sketches of Ellen G. White, 299). WV 241 4 This was a crisis time for the church in Norway. Ellen continued her work to the close of the session on Tuesday evening, but spoke again to the church on Thursday evening before leaving the next day for Denmark: WV 241 5 I presented before the church the necessity of a thorough change in their characters before God could acknowledge them as His children. I urged upon them the necessity of order in the church. They must have the mind which dwelt in Jesus in order to conduct themselves aright in the church of God. I urged upon them the importance of a correct observing of the Sabbath.... If it continues to go forward, then there will be a hearty repentance.... With this meeting my labors closed in Christiania (Manuscript 66, 1886). WV 241 6 She commented, "The work was but just begun in the church." Denmark WV 241 7 Because of headwinds the ship bearing Ellen White and her party did not reach Copenhagen until too late for a Sabbath meeting. But on Sunday afternoon the hall was well filled, and many stood as they listened with good attention to her message. WV 241 8 At the Monday morning meeting 24 were present. It was a time of considerable unemployment in the city, and church members with work did not dare risk being away from their jobs. She divided the week in Denmark between the rather poorly attended meetings, her writing, and some sightseeing. On Monday, July 26, with Sara McEnterfer and W. C. White, she hastened back to Basel. England WV 242 1 After spending about a month at home she was off again to attend the Fourth European Missionary Council, to be held at Great Grimsby in England. WV 242 2 Although the business sessions of the council would not begin until Monday, September 27, tent meetings were being held in Great Grimsby, and Ellen threw herself into the work, with two meetings on Sabbath, September 18, two meetings on Sunday, and early-morning talks to the workers Sunday and Tuesday. WV 242 3 The Sunday night meeting was well attended, with the tent full and an overflow audience of half again as many outside. The congregation was attentive, and she spoke with freedom (Letter 23a, 1886). WV 242 4 Many who came in during the week to attend the council were there for the Sabbath, September 25. Ellen White addressed them at 5:30 a.m. in a poorly ventilated, small room at the mission headquarters. The foul air almost paralyzed her. WV 242 5 The ventilation at the places chosen for the meetings was so poor that she finally became sick. She suffered with inflammation of head, stomach, and lungs. WV 242 6 Sara gave her hydrotherapy treatments, and she began to rally. But, although she attended some of the meetings of the council, she did not speak again, either through the week of the council or the week following, while she remained at Great Grimsby. However, she did labor in personal interviews, writing, and giving counsel. WV 242 7 The business of the Fourth Missionary Council was quite routine, with reports from the different fields of labor, resolutions aimed at improving the evangelistic thrust, and the election of officers. France WV 242 8 In London for a day or two en route to France, and with improving health, Ellen White wrote several letters for B. L. Whitney to carry with him as he traveled to the General Conference session to begin in Battle Creek November 18. Then she and Sara, her son, and the Ingses were off for Nîmes, France, where tent meetings were being held. WV 242 9 D. T. Bourdeau had rented a home in Nîmes. He pitched an evangelistic tent there and for a few weeks had worked with a reasonable degree of success. He encountered some opposition, and some rowdies had attempted to break up the meetings, but by the time Ellen White joined in the work, matters were quite stable. On Sabbath, October 16, Ings spoke at the early-morning meeting; his message on the restoration of the Sabbath was well received. Mrs. White spoke in the worship service Sabbath morning and again in the evening. Sixteen people were keeping the Sabbath in Nîmes (Manuscript 70, 1886). The meetings that were held through the two weeks Ellen and the Ingses were there were evangelistic--for the church and the general public--with Ellen taking the evening meetings in the tent. She did some sightseeing in this large city, which had a history that predated the life and ministry of Christ on earth. WV 243 1 As this was an evangelistic series, she preached Christ-centered, soul-winning sermons. And from day to day she was able to do a little sightseeing, some shopping, and as ever, write, write, write--100 pages while in Nîmes. At Valence, France WV 243 2 The travelers stopped at Valence, France, to meet with the few Sabbathkeepers who came together for two services. While at Valence they visited the cathedral and there saw a bust of Pope Pius VI. "This is the pope," Ellen wrote, "specified in prophecy, which received the deadly wound" (Ibid.). She was intensely interested in the visit to the nearby tower where he had been confined and where he died. Third Visit To Italy WV 243 3 Ellen White expected to spend two weeks in Italy, but when they got to Torre Pellice they discovered that a man named Corcorda was attempting to neutralize the work A. C. Bourdeau had just done with the evangelistic tent; Corcorda got his ammunition from Miles Grant, an Advent Christian. With opposition coming early in Ellen's first visit to Italy and repeated now, it seemed impossible to accomplish much. WV 243 4 She spoke in Torre Pellice on Sabbath and in Villar Pellice on Sunday. After remaining a few days, however, she saw that little could be accomplished. She and the Ingses started home toward Basel, spending two weeks on their journey, visiting churches in Lausanne and Bienne in Switzerland on their way. WV 243 5 She reached Basel Tuesday, November 23. She had been gone for 10 weeks. As she gave a report to G. I. Butler the next day, she wrote: WV 243 6 I have for weeks been exposed to fogs and rains and bad air in halls. I have talked in halls where it was sometimes very hot and the air was impure and then have gone out into a sharp, cutting air from the lakes, and taken cold again and again.... In two days, the twenty-sixth of this month, I shall be 59 years old. I thank my heavenly Father for the strength that He has given me to do more work than I ever expected to do. I thank the Lord with heart and soul and voice. I am thinking we may not feel obliged to remain here in Europe much longer (Letter 115, 1886). ------------------------Chapter 16--The General Conference Session Of 1888 Pre-1888 WV 245 1 Ellen White had not been able to attend the General Conference session of 1886, because she was still in Europe, just concluding her third visit to Torre Pellice in Italy. But she was aware of the interest in the book of Galatians that was being taken by some of the leading brethren. WV 245 2 "That conference [1886]," she wrote to G. I. Butler, "was presented to me in the night season" (Letter 21, 1888). WV 245 3 Records are meager, but the matter of the law in Galatians was discussed by a group of leading workers at the time of the General Conference session in Battle Creek in 1886 (Selected Messages 3:167). In her letter to Butler she said: WV 245 4 My guide then had many things to say which left an indelible impression upon my mind. His words were solemn and earnest.... WV 245 5 He stretched out his arms toward Dr. Waggoner and to you, Elder Butler, and said in substance as follows: "Neither have all the light upon the law; neither position is perfect" (Letter 21, 1888). WV 245 6 In another account of this experience she told of how, while in Europe, she was shown what took place in Battle Creek at the 1886 General Conference session: WV 245 7 Two years ago Jesus was grieved and bruised in the person of His saints. The rebuke of God is upon everything of the character of harshness, of disrespect, and the want of sympathetic love in brother toward brother (Manuscript 21, 1888). WV 245 8 In Galatians 3:19, the apostle Paul wrote of the "added law," and in verse 24 of the "schoolmaster to bring us unto Christ." Among Seventh-day Adventists for two years there had been controversy over which law he meant. WV 245 9 This was not a new subject of interest to Seventh-day Adventists. J. H. Waggoner, in his book The Law of God: An Examination of the Testimony of Both Testaments, published at the Review office in 1854, took the position that the "added law" of verse 19 and the "schoolmaster" of verse 24 was the moral and not the ceremonial law. He took the controversial stance that "not a single declaration" in Galatians "referred to the ceremonial or Levitical law" (p. 24). WV 246 1 Opponents of the Seventh-day Sabbath commonly use lines in the book of Galatians to support their view that the law was done away with at the cross--phrases such as "curse of the law," "schoolmaster to bring us to Christ," "the yoke of bondage," etc. In trying to meet this argument early Sabbathkeepers explained that Paul was referring to the ceremonial law which was fulfilled at the time that Christ was nailed to the cross. WV 246 2 According to Uriah Smith, "Sister White ... had a vision in which this law question was shown her, and she immediately wrote J. H. Waggoner that his position on the law was wrong," and the book was taken off the market (Uriah Smith to W. A. McCutcheon, August 6, 1901). This settled the matter for a number of years. Then the question was raised as to whether the counsel given to Waggoner referred to the doctrinal positions in the book or to the matter of publishing conflicting views.* WV 246 3 In the mid-1880s E. J. Waggoner (son of J. H.), associate editor of the Signs of the Times in Oakland and teacher of Bible at Healdsburg College, was moved by an Ellen G. White address read at a camp meeting. He seemed to see Christ hanging on the cross as a sacrifice for his sins. He determined to delve into a study of this saving truth, a truth he felt he must make known to others (R. W. Schwarz, Light Bearers to the Remnant, p. 185). WV 246 4 The angel guide, who in vision took Ellen to the tabernacle in Battle Creek at the time of the 1886 General Conference session, declared: WV 246 5 "There is much light yet to shine forth from the law of God and the gospel of righteousness. This message, understood in its true character, and proclaimed in the Spirit, will lighten the earth with its glory. The great decisive question is to be brought before all nations, tongues, and peoples. The closing work of the third angel's message will be attended with a power that will send the rays of the Sun of Righteousness into all the highways and byways of life" (Manuscript 15, 1888 [see also A. V. Olson, Thirteen Crisis Years, p. 305]). WV 246 6 For Seventh-day Adventists generally the 1888 General Conference session in Minneapolis and the ministerial institute that preceded it bring to mind a matter of great importance--the message of righteousness by faith and the considerable resistance that met its presentation. Before we review the history of Ellen White's work at that crucial meeting, certain points of background and developments should be considered: WV 246 7 1. Although, as we look back, the subject of righteousness by faith is seen as one of great importance, it was but one of many pressing matters that called for the attention of the delegates who met in Minneapolis for the twenty-seventh annual session of the General Conference and the ministerial institute that preceded it. WV 247 1 2. Other matters were: new missions, new churches, plans for a missionary ship (Pitcairn) to serve the work of the church in the South Pacific. WV 247 2 3. Consequently, the information concerning just what took place at Minneapolis in the way of theological discussions has come largely from the E. G. White documents and the memory statements of a few who were present. WV 247 3 4. As to establishing positions, no official action was taken in regard to the theological positions discussed. What Happened In Minneapolis WV 247 4 "It was by faith," wrote Ellen White, "I ventured to cross the Rocky Mountains for the purpose of attending the General Conference held in Minneapolis" (Manuscript 24, 1888). WV 247 5 Overwhelmed with discouragement, she had been overtaken by sickness at her home in Healdsburg. "I felt no desire to recover," she later wrote. "I had no power even to pray, and no desire to live. Rest, only rest, was my desire, quiet and rest. As I lay for two weeks in nervous prostration, I had hope that no one would beseech the throne of grace in my behalf. When the crisis came, it was the impression that I would die. This was my thought. But it was not the will of my heavenly Father. My work was not yet done" (Manuscript 2, 1888). WV 247 6 She remembered the solemn vows she had made at the bedside of her dying husband--vows "to disappoint the enemy, to bear a constant, earnest appeal to my brethren" (Manuscript 21, 1888). This she now determined to do. WV 247 7 As she placed herself in the path of duty, the Lord gave her strength and grace to bear her testimony before the people. Day by day she found herself growing stronger. WV 247 8 On October 2 she, with a number of friends and fellow workers, and accompanied by Sara McEnterfer and Willie, was on the train bound for the East. To her disappointment, she found that in her reduced strength it was necessary to rest in her berth for most of the journey to Minneapolis. She could neither knit nor visit, but she did look over some papers. WV 247 9 Arriving at Minneapolis Wednesday morning, October 10, Ellen, Willie, and Sara were treated royally. WV 247 10 The General Conference session was to be held in the newly constructed Minneapolis church, opening Wednesday evening, October 17. A ministerial institute was to precede the session by a full week. It was not till the date for the General Conference session was announced in the Review and Herald of August 7 that the plans for an institute had begun to develop. Butler wrote: "Leading brethren had suggested the holding of an institute to precede the General Conference the present year, and have presented many forcible reasons in its favor" (The Review and Herald, August 28, 1888). A week later the Review announced the institute plans as definite. Butler added: WV 248 1 We cannot pretend to say what will be the exact order of exercises, or what subjects will be especially considered.... A week's time spent in instruction on important features of church and conference work, and in calmly considering and carefully studying perplexing questions relating to the Scriptures, as well as in seeking God earnestly for heavenly wisdom, will most likely be of vast benefit (Ibid., September 4, 1888). WV 248 2 It seems that W. C. White, one of the "leading brethren" who suggested the institute, had something more specific in mind. WV 248 3 There was the question of the law in Galatians, which had been introduced at the session in 1886, and also the identity of the 10 horns, or kingdoms, of the beast of Daniel 7. Views on these points held by Signs of the Times editors E. J. Waggoner and A. T. Jones were in conflict with the traditional views held quite generally, and particularly by Butler and Smith. WV 248 4 In a letter to Mary, who was very ill at the health retreat at St. Helena, Ellen White said: WV 248 5 Elders Smith and Butler are very loath to have anything said upon the law in Galatians, but I cannot see how it can be avoided. We must take the Bible as our standard and we must diligently search its pages for light and evidence of truth (Letter 81, 1888). WV 248 6 In his report of the opening of the institute, Smith said: WV 248 7 The subjects proposed to be considered in the hours for Biblical and historical study are, so far, a historical view of the ten kingdoms, the divinity of Christ, the healing of the deadly wound, justification by faith, how far we should go in trying to use the wisdom of the serpent, and predestination. Other subjects will doubtless be introduced (The Review and Herald, October 16, 1888). WV 248 8 Concerning the first hours of the institute, he wrote: WV 248 9 At seven-thirty last evening Elder Haskell made stirring remarks upon the work of the message in foreign lands. At 9:00 a.m. today [the eleventh] a Bible reading was held by A. T. Jones, on the advancement of the work of the third angel's message. The point brought out was that personal consecration must lie at the foundation of all our success in this work (Ibid.). WV 249 1 In his editorial report written on the second day Smith informed Review readers that about 100 ministers were present when the institute opened at 2:30 WV 249 2 p.m. Wednesday, October 10. As Butler was detained in Battle Creek because of illness, S. N. Haskell was selected to chair the meetings. F. E. Belden was chosen secretary. WV 249 3 The daily program was a full one, beginning with a morning devotional meeting at 7:45 and continuing through the day and evening. WV 249 4 The meetings at 10:00 a.m. and 2:30 p.m. were occupied by A. T. Jones in an examination of the subject of the 10 kingdoms. At 4:00 p.m. E. J. Waggoner (both an ordained minister and physician), by arrangement, took up, in the form of a Bible reading, the duties of church officers. WV 249 5 Smith reported: WV 249 6 Sister White is present, in the enjoyment of a good degree of health and strength. Much disappointment and regret is expressed by the brethren that Elder Butler is unable to be present on account of sickness. He is remembered fervently in their prayers. The prospect is good for a profitable meeting (Ibid.). WV 249 7 As Ellen White spoke at the Thursday morning devotional she was surprised at the large number of new faces in her audience. Many new workers had joined the forces in the three or four years since she had attended a General Conference session held east of the Rocky Mountains. WV 249 8 In writing of the institute to Mary, at the health retreat, she reported: WV 249 9 Today, Friday [October 12], at nine o'clock, I read some important matter to the conference and then bore a very plain testimony to our brethren. This had quite an effect upon them. WV 249 10 Elder Butler has sent me a long letter, a most curious production of accusations and charges against me, but these things do not move me. I believe it was my duty to come. I worry nothing about the future, but try to do my duty for today (Letter 81, 1888). WV 249 11 Butler had dictated a 39-page letter in which, among other things, he attributed his five-month-long illness largely to the manner in which Mrs. White had counseled in dealing with the question of the law in Galatians. She had not condemned Waggoner for his positions, although they were in direct conflict with those held by Butler and Smith. WV 249 12 That the president of the General Conference, who had given Ellen White loyal support through the years, was writing "accusations and charges" against her was disheartening. It reflected the widening tide of negative attitudes toward the messages God was sending through His messenger to His people. Butler was deeply suspicious of the work of Jones and Waggoner, and from reports that had come to him he felt certain Ellen White was in their camp. Thus the omens were beginning to appear of what was before them in the more than three weeks of the institute and the conference. WV 250 1 The Friday evening service, October 12, cast a cloud over the worker group. Mrs. White wrote of it: WV 250 2 At the commencement of the Sabbath Elder [Eugene] Farnsworth preached a most gloomy discourse telling of the great wickedness and corruption in our midst and dwelling upon the apostasies among us. There was no light, no good cheer, no spiritual encouragement in this discourse. There was a general gloom diffused among the delegates to the conference (Ibid.). WV 250 3 She had the meeting Sabbath afternoon, and she used the opportunity to try to turn things around. She wrote: WV 250 4 Yesterday was a very important period in our meeting. Elder Smith preached in forenoon upon the signs of the times. It was, I think, a good discourse--timely. In the afternoon I spoke upon 1 John 3. WV 250 5 "Behold, what manner of love," et cetera. The blessing of the Lord rested upon me and put words in my mouth and I had much freedom in trying to impress upon our brethren the importance of dwelling upon the love of God much more and letting gloomy pictures alone. WV 250 6 The effect on the people was most happy. Believers and unbelievers bore testimony that the Lord had blessed them in the word spoken and that from this time they would not look on the dark side and dwell upon the great power of Satan, but talk of the goodness and the love and compassion of Jesus, and praise God more.... WV 250 7 The Lord gave me testimony calculated to encourage. My own soul was blessed, and light seemed to spring up amid the darkness (Ibid.). WV 250 8 On Monday, October 15, near the close of the institute, E. J. Waggoner introduced the subject of the law in Galatians. The discussion ran for almost a week at the Bible study periods in the General Conference session. Beginning with the second day, Waggoner placed the emphasis on justification by faith. He was scholarly, gentle, and earnest, his arguments persuasive. On Monday, October 22, just one week after beginning his studies, he wrote a report of the progress of the institute and the General Conference session for the readers of the Signs of the Times. After writing of the subjects presented in the Bible study hour during the first few days, he reported that taken up next were "the law and the gospel in their various relations, coming under the general head of justification by faith." WV 251 1 These subjects have aroused a deep interest in the minds of all present; and thus far during the conference, one hour a day has been devoted to a continuance of their study (The Signs of the Times, November 2, 1888). WV 251 2 His audience generally was in sympathy with the much-loved and respected Uriah Smith. Many stood with Butler, who was absent. Because Ellen White was tolerant and wished to see a fair discussion of the vital question of Christ and His righteousness, it was assumed she was influenced by Waggoner. This she denied, testifying: WV 251 3 I have had no conversation in regard to it with my son W. C. White, with Dr. Waggoner, or with Elder A. T. Jones (Manuscript 15, 1888 [see also Olson, pp. 305, 306]). WV 251 4 All could see that she listened attentively to Waggoner's expositions. In her retrospective statement, written soon after the conference, she declared: WV 251 5 When I stated before my brethren that I had heard for the first time the views of Elder E. J. Waggoner, some did not believe me. I stated that I had heard precious truths uttered that I could respond to with all my heart, for had not these great and glorious truths, the righteousness of Christ and the entire sacrifice made in behalf of man, been imprinted indelibly on my mind by the Spirit of God? Has not this subject been presented in the testimonies again and again? When the Lord had given to my brethren the burden to proclaim this message, I felt inexpressively grateful to God, for I knew it was the message for this time (Manuscript 24, 1888 [see also Selected Messages 3:172]). WV 251 6 It is interesting to note that several times Ellen White declared that she was not ready to accept some points made by Dr. Waggoner. Of this she wrote on November 1, while the conference was nearing its close: WV 251 7 Some interpretations of Scripture given by Dr. Waggoner I do not regard as correct. But I believe him to be perfectly honest in his views, and I would respect his feelings and treat him as a Christian gentleman.... WV 251 8 It would be dangerous to denounce Dr. Waggoner's position as wholly erroneous. This would please the enemy. I see the beauty of truth in the presentation of the righteousness of Christ in relation to the law as the doctor has placed it before us (Manuscript 15, 1888 [see also Olson, p. 302]). WV 251 9 Quite naturally reports of the happenings at Minneapolis were sent from day to day to Butler, bedridden in Battle Creek. What he heard did not give him peace of mind. He telegraphed a message to the session, "Stand by the old landmarks." This stiffened the resistance to the Waggoner presentation. Shortly after the session Ellen White was to address herself to the point: WV 252 1 In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. WV 252 2 But there was evidence they knew not what the old landmarks were. There was evidence that there was reasoning from the Word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the "old landmarks" when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks (Manuscript 13, 1889 [see also CWE, p. 30]). WV 252 3 Then she listed what she considered the "landmarks." She was listing, of course, the distinguishing characteristics of the Advent movement. She did not include such pillars of faith as authority of the Holy Scriptures, baptism, and justification by faith, but those that had been agreed upon by the early believers in the Second Advent after the passing of the time in 1844. She listed the cleansing of the sanctuary, the three angels' messages, the importance of the Sabbath, and the nonimmortality of the soul. WV 252 4 She said: WV 252 5 All this cry about changing the old landmarks is all imaginary. WV 252 6 Now at the present time God designs a new and fresh impetus shall be given to His work. Satan sees this, and he is determined it shall be hindered. He knows that if he can deceive the people who claim to believe present truth, [and make them believe that] the work the Lord designs to do for His people is a removing of the old landmarks, something which they should, with most determined zeal, resist, then he exults over the deception he has led them to believe (Ibid. [see also CWE, pp. 30, 31]). WV 252 7 Forty years earlier Ellen White had been present when doctrinal matters were studied by those who were pioneering the work of the church. As she wrote of this in 1892 she recalled: WV 252 8 We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted that we might be better fitted to understand the truth. WV 253 1 After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one.... WV 253 2 We sought most earnestly that the Scriptures should not be wrested to suit any man's opinions. We tried to make our differences as slight as possible by not dwelling on points that were of major importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that His disciples might be one as He and the Father are one (The Review and Herald, July 16, 1892; italics supplied [see also Testimonies to Ministers and Gospel Workers, 24, 25]). WV 253 3 But this was not the case at Minneapolis. The leaders there did not try to make their differences "as slight as possible." For two years the issue of the law in Galatians had smoldered, and when it was taken up, bitterness and accusations were unleashed. WV 253 4 The focal point was verse 24, chapter 3, which reads: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." There was no argument among Seventh-day Adventists concerning the believer's being justified by faith, although this vital truth was sadly neglected at the time. In 1888 the sharp difference of opinion, as when J. H. Waggoner wrote on the subject in 1854, was whether the law brought to view as the schoolmaster was the moral or the ceremonial law. Thus two issues were bound up in a study of "the law and the gospel" in such a way that if one topic suffered in bitter debate, both were affected. The great adversary took advantage of this. WV 253 5 To complicate matters, the discussion of the law in Galatians followed close on the heels of the bitter and extended debate over the Huns and the Alemanni (cf. Daniel 7:20), with key workers taking sides and reacting strongly. WV 253 6 As the meeting advanced and the positions of the participants became clear, Mrs. White developed a deep concern, amounting to anguish, for the sharp, hard feelings. She had little to say about righteousness by faith per se, but she emphasized the importance of tolerance and of unity among brethren, and the manifestation of a Christian attitude. She commented: WV 253 7 There are some differences of views on some subjects, but is this a reason for sharp, hard feelings? Shall envy and evil surmisings and imaginings, evil suspicion, hatred, and jealousies become enthroned in the heart? All these things are evil and only evil. Our help is in God alone. WV 254 1 Let us spend much time in prayer and in searching the Scriptures with a right spirit, anxious to learn and willing to be corrected or undeceived on any point where we may be in error. If Jesus is in our midst and our hearts are melted into tenderness by His love we shall have one of the best conferences we have ever attended (Manuscript 24, 1888 [see also Selected Messages 3:166]). WV 254 2 Ellen White felt she had done all that she could do in presenting the light the Lord had given her, and she thought to quietly withdraw from the conference (Ibid.). But she discovered that this was not God's plan. She was not to be released from her responsibility to be there as His messenger. WV 254 3 Not released, she remained. WV 254 4 Before the close of the session, she had spoken nearly 20 times in many heart-searching appeals. Never before had she spoken so boldly to this group of responsible workers. WV 254 5 In a letter to Mary she commented: WV 254 6 We know not the future, but we feel that Jesus stands at the helm and we shall not be shipwrecked. My courage and faith has been good and has not failed me, notwithstanding we have had the hardest and most incomprehensible tug of war we have ever had among our people. The matter cannot be explained by pen unless I should write many, many pages; so I had better not undertake the job (Letter 82, 1888; italics supplied). WV 254 7 This she did shortly after the session closed, in the 26-page statement "Looking Back at Minneapolis" (Manuscript 24, 1888), a major portion of which appears in Selected Messages 3:163-177. WV 254 8 By several expressions in this letter to Mary it seems clear that when the meeting at Minneapolis broke up, what the future held was not then seen but would be determined by what was in the hearts of individual ministers. This would not be known until there was a firming up and personal decisions were made. Looking Back At Minneapolis WV 254 9 1. As to establishing positions, no official action was taken in regard to the theological questions discussed. The uniform witness concerning the attitude toward the matter of righteousness by faith was that there were mixed reactions. These were described succinctly by Jones in 1893: "I know that some there accepted it; others rejected it entirely.... Others tried to stand halfway between, and get it that way" (The General Conference Bulletin, 1893, 185). Ellen White and others corroborate this. It is not possible to establish, from the records available, the relative number in each of the three groups. WV 254 10 2. The concept that the General Conference, and thus the denomination, rejected the message of righteousness by faith in 1888 is without foundation and was not projected until 40 years after the Minneapolis meeting, and 13 years after Mrs. White's death. Contemporary records of the time do not suggest denominational rejection. No E. G. White statement anywhere supports the concept of rejection. WV 255 1 3. The concept of denominational rejection, when projected, is set forth in the atmosphere of Ellen G. White statements made concerning the negative position of certain individuals--the "some" of Jones's report, above. The historical record of the reception in the field following the session supports the concept that favorable attitudes were quite general. WV 255 2 4. It has been suggested that the Minneapolis session marked a noticeable change in Ellen White's teaching on the law and the gospel. While Minneapolis brought a new emphasis in bringing to the front "neglected truth," the fact that there was no change in teaching is evidenced in the 19 articles from her pen comprising the 122-page book Faith and Works, with six written before 1888 and 13 written subsequent to the Minneapolis session. WV 255 3 5. Righteousness by faith is a vital truth, but it would seem that disproportionate emphasis has come to be given to the experience of the Minneapolis General Conference session. J. N. Loughborough, who authored the first two works on denominational history, Rise and Progress of the Seventh-day Adventists (1892), and a revision and enlargement in 1905, The Great Second Advent Movement, makes no mention of the session or the issues. True, he was not there, but if the matter was prominent at the time he wrote, he could not have overlooked it. Life Sketches of Ellen G. White, published in 1915, makes no reference to the General Conference session of 1888. WV 255 4 Perhaps the true attitude of the church and its leaders toward Jones and Waggoner after the 1888 conference session is best reflected by the invitations extended to these two men to conduct Bible studies in the General Conference sessions held during the next 10 years. It must be remembered that the General Conference Committee was responsible for planning General Conference sessions and choosing the speakers. The church organization had many able preachers. Here is the historical picture: WV 255 5 In 1889 Jones took the 8:00 daily Bible study, and spoke on righteousness by faith. Waggoner also addressed the conference. WV 255 6 In 1891 seventeen Bible studies were recorded in the General Conference Bulletin. All but one of these were given by Waggoner. WV 255 7 In 1893 Jones gave 24 consecutive Bible studies, which were published in the General Conference Bulletin. In 1895 twenty-six consecutive studies by Jones were recorded. In 1897 nineteen Bible studies were given by Waggoner, and 11 by Jones. One man spoke on consecutive mornings, the other on consecutive afternoons. A large part of the Bulletin is made up of the reports of their 30 studies. In 1899 Waggoner gave three studies, and Jones seven. WV 256 1 It is clear that the rank and file of workers and laity alike respected and appreciated the men through whom light came at Minneapolis, and benefited from their earnest ministry of the Word. It is clear also that unprecedented opportunity was given for the presentation of whatever messages burdened their hearts. WV 256 2 In 1897 Jones was elected editor of the Review and Herald, a position he held for four years. During this time Smith took a secondary place on the editorial staff. God's Greatest Gift--Christ And His Righteousness WV 256 3 How could anyone in a group that had for 40 years, more or less, prayed together for hours at a time, studied the Scriptures earnestly to know the will of God, looked forward anxiously for the soon-coming Saviour, dedicated their lives to the cause of God, sacrificed their means to hasten the work, believed themselves to be the "remnant church," published thousands of pages proclaiming their faith--how could any of them not accept an inspiring message of "righteousness by faith"? WV 256 4 But some could, and some did. WV 256 5 Some even suggested that because Ellen White was tolerant and wished to see a fair discussion of the subject of Christ and His righteousness, she had been influenced by Elder Waggoner. WV 256 6 This she denied. She declared: WV 256 7 Had not these great and glorious truths, the righteousness of Christ and the entire sacrifice made in behalf of man, been imprinted indelibly on my mind by the Spirit of God? Has not this subject been presented in the testimonies again and again? When the Lord had given to my brethren the burden to proclaim the message, I felt inexpressibly grateful to God, for I knew it was the message for this time (Manuscript 24, 1888). WV 256 8 "Righteousness by faith"--had not this been part and parcel of the Protestant faith? Had it not been the fundamental cause of the split with the Roman Catholic Church? promoted by Luther, Calvin, and Wesley? a sort of "goes-without-saying" basic truth held by most Protestant congregations? It was not "present truth" in the same sense as the third angel's message. Hence, perhaps it was not in the forefront of subjects being proclaimed to catch attention by those attempting to warn of the end of the world. WV 256 9 When the early Adventists, in defense of the seventh-day Sabbath, enforced their position by emphasizing the perpetuity of the law and the authority of the Ten Commandments, they were accused of teaching salvation by works or obedience to the law. To get around this argument they tried to show that the law that was "nailed to the cross" was the ceremonial law, leaving the moral law still in effect. But Paul was teaching that salvation was gained not by lawkeeping, either moral or ceremonial, but by faith. The beauty of this concept as presented by Jones and Waggoner and sustained by Ellen White at Minneapolis thrilled most of the hearers, and they went forth to spread it to the churches. WV 257 1 With mixed emotions Ellen White traveled from Minneapolis to Battle Creek following the General Conference session. Her heart rejoiced with the precious revived truth of Christ our righteousness. Somewhat fearfully, however, she pondered what to expect in the attitude of the leaders residing in Battle Creek to whom the people looked. She did not have to wait long for the answer. WV 257 2 When she was invited to speak in the tabernacle on her first Sabbath, she urged the local elders to invite A. T. Jones to speak also. They answered that they would have to check with Uriah Smith. WV 257 3 "Then do this at once," she replied, "for time is precious and there is a message to come to this people and the Lord requires you to open the way" (Manuscript 30, 1889). WV 257 4 It was now clear that those whose hearts were fired with the light revived at Minneapolis would have to work around the prejudice of some of the leaders who had long resided in Battle Creek, and take the message to the churches. Even the church paper, the Review and Herald, would be of little help under the circumstances. WV 257 5 And take it to the churches Ellen White and A. T. Jones did. Both began in the pulpit of the Battle Creek Tabernacle. In the normal order of things meetings of one kind or another were held in the local conferences through the coming months. Further, by special arrangement of the General Conference Committee, three institutes were held during the spring and summer. WV 257 6 As meetings were held through the spring and summer across the land, Mrs. White and Jones labored as a team. Truly, the presenting of righteousness by faith yielded good fruit. The Remarkable Revival In Battle Creek WV 257 7 Late in the year, in Battle Creek, the real breakthrough came. J. O. Corliss, Jones, and Ellen White led out in the meetings of the Week of Prayer. It was scheduled from December 15 to 22--but it lasted a month. As the week opened, Mrs. White, because of infirmities of the moment, dared not leave the sanitarium. So she began her work there, with physicians, nurses, and the rest of the sanitarium staff. Jones and Corliss held meetings at the tabernacle, the publishing house, and the college. Reported Ellen White in the Review: WV 258 1 The revival services held during the Week of Prayer and since that time have accomplished a good work in the Battle Creek church. Elders A. T. Jones, J. O. Corliss, and others took an active part in conducting the meetings. The principal topic dwelt upon was justification by faith, and this truth came as meat in due season to the people of God. The living oracles of God were presented in new and precious light (The Review and Herald, February 12, 1889). WV 258 2 Meetings were held daily at the college, at the publishing house, at the sanitarium, and in the evenings in the tabernacle. Ellen White also found time to call on some families in personal visits. WV 258 3 In concluding her report of the victorious experience, in the Review and Herald of February 12 she exclaimed: "May the good work begun in the Battle Creek church be carried onward and upward till every soul shall be consecrated, purified, refined, and fitted for the society of heavenly angels!" But this wish was not to see fulfillment, for some who had been at Minneapolis and had resisted the light given there still held back. The decision in response to light is a personal one and some took the wrong course. WV 258 4 Back and forth across the land Ellen White went carrying the message of hope and faith. New York, Washington, D.C., Brooklyn, Des Moines, Chicago, South Lancaster, Healdsburg, Oakland. WV 258 5 Typical of her dauntless courage and determination is the story of her trip to the camp meeting at Williamsport, Pennsylvania, a few days after "the day the dam broke," causing the famous Johnstown Flood. The Williamsport Camp Meeting WV 258 6 Thursday night, May 30, Ellen White, accompanied by Sara McEnterfer, boarded the train in Battle Creek bound for Williamsport, Pennsylvania, where the camp meeting was to open Tuesday, June 4. Because of heavy rains, the train moved slowly. They had expected to reach Williamsport the next afternoon at 5:00, but soon they could see that this objective could not be met. Bridges had been swept away and roads washed out by the Johnstown Flood. When they reached Elmira, New York, they were advised to give up their journey. WV 258 7 But neither Ellen nor Sara was easily dissuaded. They were determined to go as far as possible, hoping that the reports concerning the conditions of travel were exaggerated. At Canton, some 40 miles (64 kilometers) from Williamsport, their car was switched onto a side track because of a washout; they spent the Sabbath there in a hotel. Determined to get through, Ellen and Sara put their heads together and left no stone unturned in their attempts to find a way. Traveling by carriage part of the way and walking part of the way, they compassed the 40 miles (64 kilometers) in four days, in a hair-raising venture described in her report in the Ibid., July 30, 1889. One interesting feature was the manner in which she was sustained physically. She reported: WV 259 1 We were obliged to walk miles on this journey, and it seemed marvelous that I could endure to travel as I did. Both of my ankles were broken years ago, and ever since they have been weak. Before leaving Battle Creek for Kansas, I sprained one of my ankles and was confined to crutches for some time; but in this emergency I felt no weakness or inconvenience, and traveled safely over the rough, sliding rocks. WV 259 2 At one point they waited for three hours as, at their direction, a raft was constructed upon which to ferry the carriage in which they traveled across a swiftly flowing stream. A small boat pulled it across, the horses swam the stream, and the two women travelers were rowed across. Then they continued their journey by horse and carriage. The destruction reminded Ellen White of what is to come in the last days and encouraged her to be even more diligent in preparation for that day. Her report in the Review closes with these words: WV 259 3 We arrived at Williamsport at three o'clock Wednesday afternoon. The experience and anxiety through which I passed on this journey greatly exhausted me in mind and body; but we were grateful that we had suffered no serious trouble, and that the Lord had preserved us from the perils of the land, and prospered us on our way. WV 259 4 When they reached the town they were told that the campground had been flooded out and that the tents had been taken down. Actually, they found the tents had been moved to higher ground and the meeting was in progress. WV 259 5 While it was a difficult meeting to get to, it was an easy meeting to work in. Wrote Ellen White: WV 259 6 The Lord had a work for me to do at Williamsport. I had much freedom in speaking to the brethren and sisters there assembled. They did not seem to possess a spirit of unbelief and of resistance to the message the Lord had sent them. I felt that it was a great privilege to speak to those whose hearts were not barricaded with prejudice and evil surmising. My soul went out in grateful praise that, weary and exhausted as I was, I did not have to carry upon my heart the extra burden of seeing brethren and sisters whom I loved unimpressed and in resistance of the light that God had graciously permitted to shine upon them. WV 259 7 I did not have to set my face as a flint, and press and urge upon them that which I knew to be truth. The message was eagerly welcomed; and although I had to speak words of reproof and warning, as well as words of encouragement, all were heartily received by my hearers (Ibid., August 13, 1889). WV 260 1 Ellen White spoke 13 times at the Williamsport camp meeting, including the early-morning meetings. WV 260 2 She worked her way west in the late summer to Colorado and then to California. After the camp meeting in Oakland she hastened back to Battle Creek for the General Conference session, which opened Friday morning, October 18. The 1889 General Conference Session WV 260 3 Carefully she watched developments at the 1889 General Conference session. When the meeting was well along she reported: WV 260 4 The spirit that was in the meeting at Minneapolis is not here. All moves off in harmony. There is a large attendance of delegates. Our five o'clock morning meeting is well attended, and the meetings good. All the testimonies to which I have listened have been of an elevating character. They say that the past year has been the best of their life; the light shining forth from the Word of God has been clear and distinct--justification by faith, Christ our righteousness (Manuscript 10, 1889 [see also Selected Messages 1:361, 362]). WV 260 5 The General Conference session late in October climaxed activities for the year. In a unique three-page statement near the close of 1889 she summarized in sweeping terms a review of her activities between the two General Conference sessions, 1888 and 1889: WV 260 6 After the General Conference [of 1888] I journeyed to Battle Creek and commenced labor in Battle Creek. Visited Potterville [Michigan], by invitation, to attend the State ministers' meeting [November 22-27]. Returned to Battle Creek, and the same week felt urged by the Spirit of God to go to Des Moines, Iowa. Attended the Iowa ministers' meeting [November 29 to December 5]; spoke six times. WV 260 7 Returned to Battle Creek and labored in speaking to the institutions in this place, the Sanitarium, especially during the Week of Prayer [December 15-22] in the early morning. I also spoke on other occasions to patients and helpers. Spoke to the workers in the office of publication. Spoke in the Tabernacle. WV 260 8 Attended the South Lancaster meeting [beginning January 10]. Spoke there eleven times. Stopped on our way to Washington, D.C., and spoke in the evening to a goodly number assembled in the Brooklyn Mission. Spoke six times in Washington. Spoke on our returning route one evening in Williamsport. Spent Sabbath and first day in [Syracuse] New York. Spoke three times and was several hours in important council. WV 261 1 Returned to Battle Creek [February 4] and labored earnestly. Attended two weeks' meeting in Chicago [March 28-April 8] [The Review and Herald, May 7, 1889]. Spoke there many times. Returned to Battle Creek, attended special meeting for ministers in Battle Creek, and spoke several times. Continued to labor in Battle Creek until the Kansas camp meeting; was three weeks in that workers' meeting [May 7 to 21] and camp meeting [May 21-28]. Labored to my utmost strength to help the people assembled. Attended meeting at Williamsport [June 5-11]. Spoke ten times, including morning meetings. WV 261 2 Attended camp meeting in [Rome] New York [June 11-18] and labored as God gave me strength. Returned worn and exhausted to Battle Creek and was obliged to refrain from speaking for a time. Attended camp meeting at Wexford, Michigan [June 25-July 2], and the Lord strengthened me to speak to the people. After the meeting I was again prostrated through overlabor. WV 261 3 Attended the camp meeting in Kalamazoo [Michigan, August 25 to September 2], and the Lord strengthened me to speak and labor for the people. Returning home to Battle Creek, I was again prostrated, but the Lord helped me. I attended the meeting in Saginaw [Michigan, August 27 to September 3], and to praise of God He raised me above my feebleness, and I was made strong when before the people. WV 261 4 After the meeting I was again greatly prostrated but started on my journey to attend camp meeting in Colorado [September 10-17]. The Lord greatly blessed me in these meetings as I bore my testimony. I then continued my journey to California. WV 261 5 I spoke twice to the people in Healdsburg. Attended Oakland meeting and was very sick, but the Lord raised me up and strengthened me with His Spirit and power, and I spoke to the people eight times and several times before committees and ministers and in morning meetings. Then I came across the Rocky Mountains to attend the [1889] General Conference (Manuscript 25, 1889). E. G. White Review Articles Tell The Story WV 261 6 Fifteen of the 31 E. G. White articles appearing in the Review and Herald for the first nine months of 1889 are stenographic reports of her addresses given throughout this period of special labor. These, together with her five reports of the convocations, carried the benefits of her arduous work to the church generally. WV 262 1 Some today ask why this movement in the church, emphasizing the subject of righteousness by faith, did not usher in the "loud cry." In answer, it might be suggested that the polarization of attitudes militated against such an advance. Further, that which proved to be so great a blessing to many individuals could easily be allowed to slip away if the recipient failed to renew daily the precious experience. With many the righteousness by faith message brought a turning point in their experience, lifting them to an enduring, victorious life. The numerous articles Ellen White published in the journals of the church and the E. G. White books published from 1888 onward, especially Steps to Christ (1892), The Desire of Ages (1898), and Christ's Object Lessons (1900), kept the theme of "Christ our righteousness" before Seventh-day Adventists and the world. ------------------------Chapter 17--Advances In Book Publication WV 263 1 In 1889 it had been more than 40 years since Ellen White had seen in vision the streams of light bearing the third angel's message to all the world. The production of the first copy of Present Truth had been one person's job--the writing, editing, carrying in a carpet bag to the post office. WV 263 2 Since that time great advances in publishing had been made. There were now in 1889 a number of well-equipped publishing houses, well staffed, well organized, with goals to go into all the world. WV 263 3 From the publication of the first Testimony pamphlet in 1855, important instruction, admonition, encouragement, and reproof had reached the church through 31 Testimony pamphlets, each from 16 pages to 240 pages. In 1878 the General Conference session voted that these materials be kept in print and made available to the church in a more permanent form. WV 263 4 S. N. Haskell declared Testimony No. 31 to be "the most solemn one that has been published" (Ibid., October 24, 1882). Early in the Ohio camp meeting a copy arrived, and frequently the entire camp was called together to hear portions read; the hearers were deeply affected (The Signs of the Times, September 7, 1882). G. I. Butler, president of the General Conference, wrote of it, "Never before has so important a testimony been given to us.... It is filled with the choicest matter and the most stirring truths. Never were our dangers set before us as a people more clearly" (The Review and Herald, August 22, 1882). Reported Sanborn, a minister, "How thankful I feel that the Lord has not left us in our darkness and backslidings, but in mercy calls us to hear His special counsel" (Ibid., September 19, 1882). WV 263 5 Many of the earlier writings, published in small printings, had been out of print for years, or partially incorporated in other publications. WV 263 6 Just before the opening of 1883 a little volume bearing the title of Early Writings of Ellen G. White came from the press. It was a book eagerly sought by Adventist families, for it provided Ellen's three earliest books, long out of print: WV 263 7 1. Christian Experience and Views of Mrs. E. G. White, a 64-page pamphlet published in 1851 that presented many of her early visions. This included her first vision, at this time found in no other work. WV 263 8 2. Supplement to Experience and Views, a 48-page pamphlet published in 1854. It explained some points in the preceding work that were not clear to all readers, and added some testimony-type articles on church order, et cetera. WV 264 1 3. Spiritual Gifts,, Volume I, the 219-page presentation of the great controversy WV 264 2 story, published in 1858. Of these writings Butler wrote: WV 264 3 These were the very first of the published writings of Sister White. Since they went out of print, many thousands have become interested in her writings. Many of these have greatly desired to have in their possession all she has written for publication.... It meets a want long felt--(Ibid., December 26, 1882). WV 264 4 In 1885 (the year Ellen White went to Europe) if a new Adventist had wanted to purchase all the E. G. White books available, he or she would have been able to secure the following: WV 264 5 Early Writings, an 1882 republication of the first three E. G. White books issued in the 1850s. WV 264 6 The Spirit of Prophecy, volumes 1-4, which told the great controversy story. The first three were 400-page books, and the fourth, 500 pages. WV 264 7 Testimonies for the Church, volumes 1-4, a reprint of 30 testimony pamphlets issued between the years 1855 and 1881 in four volumes of about 700 pages each. WV 264 8 Two Testimony pamphlets, Numbers 31 and 32. WV 264 9 Sketches From the Life of Paul, a 334-page volume. WV 264 10 Older Adventists might have had Spiritual Gifts,, Volumes I-IV, the forerunners of The Spirit of Prophecy series. The second volume is a biographical work issued in 1860. They might also have had How to Live, comprising six pamphlets on health, each with one feature article from Ellen White, and the balance, related material selected and compiled by her; and a 64-page pamphlet, Appeal to Mothers. The Great Controversy Theme--Developed And Enlarged WV 264 11 The vision at Lovett's Grove, Ohio, on a Sunday afternoon in mid-March 1858 was one of great importance. In this the theme of the great controversy between Christ and His angels on the one side and Satan and his angels on the other was seen as one continuous and closely linked chain of events spanning 6,000 years. This vision has put Seventh-day Adventists into a unique position with clear-cut views of the working of Providence in the history of our world--a viewpoint quite different from that held by secular historians, who see events of history only as the interplay between the actions of human beings, often seemingly the result of chance or natural developments. In other words, this vision and others of the great conflict of the ages yield a philosophy of history that answers many questions and in prophetic forecast gives the assurance of final victory of good over evil. WV 265 1 The vision lasted for two hours, the congregation in the crowded schoolhouse watching with intense interest all that took place (WCW, in The Review and Herald, February 20, 1936). WV 265 2 In one brief paragraph Ellen White introduced what is thought of today as the principal topic of the March 14 vision: WV 265 3 In this vision at Lovett's Grove most of the matter of the great controversy which I had seen ten years before was repeated, and I was shown that I must write it out (Spiritual Gifts, 2:270). * Stricken By Satan WV 265 4 Ellen White was shown, in connection with the instruction to write out the vision of the controversy, that "I should have to contend with the powers of darkness, for Satan would make strong efforts to hinder me, but angels of God would not leave me in the conflict, that in God must I put my trust" (Ibid.). WV 265 5 What did this mean? She was to learn before ever she reached home. WV 265 6 Monday the Tillotsons drove them in their comfortable carriage to the railroad station at Freemont, where the next day they took the train for Jackson, Michigan. At this point Ellen picks up the account: WV 265 7 While riding in the cars we arranged our plans for writing and publishing the book called The Great Controversy immediately on our return home. I was then as well as usual. WV 265 8 On the arrival of the train at Jackson we went to Brother Palmer's. We had been in the house but a short time, when, as I was conversing with Sister Palmer, my tongue refused to utter what I wished to say, and seemed large and numb. A strange, cold sensation struck my heart, passed over my head, and down my right side. For a while I was insensible; but was aroused by the voice of earnest prayer. WV 265 9 I tried to use my left arm and limb, but they were perfectly useless. For a short time I did not expect to live. It was the third shock I had received of paralysis, and although within fifty miles (eighty kilometers) of home, I did not expect to see my children again. I called to mind the triumphant season I had enjoyed at Lovett's Grove, and thought it was my last testimony, and felt reconciled to die (Spiritual Gifts, 2:271). WV 265 10 As earnest prayer was continued in her behalf, she soon felt a prickling sensation in her arm and leg, and she praised God that the power of Satan was broken. WV 266 1 Three months later a vision given to her in Battle Creek opened to her what was really behind the distressing experience suffered in the Palmer home. WV 266 2 I was taken off in vision. In that vision I was shown that in the sudden attack at Jackson, Satan designed to take my life to hinder the work I was about to write; but angels of God were sent to my rescue, to raise me above the effects of Satan's attack. I saw, among other things, that I should be blessed with better health than before the attack at Jackson (Ibid., 2:272). WV 266 3 The night after the stroke was one of great suffering, but the next day she seemed sufficiently strengthened to continue the journey by train to Battle Creek. On arrival home she was carried up the steep stairs to the front bedroom in their Wood Street home. She reported: WV 266 4 For several weeks I could not feel the pressure of the hand, nor the coldest water poured upon my head. In rising to walk, I often staggered, and sometimes fell to the floor. In this condition I commenced to write The Great Controversy. WV 266 5 I could write at first but one page a day, then rest three; but as I progressed, my strength increased. The numbness in my head did not seem to becloud my mind, and before I closed that work, the effect of the shock had entirely left me (Ibid.). WV 266 6 While engaged in writing the great controversy story Ellen White had an opportunity to relate what had been shown to her in vision before some 400 believers assembled in Battle Creek for the General Conference called for May 21-24, 1858. In the morning she began her story with the fall of Satan, the plan of salvation, and the great controversy between Christ and His angels and Satan and his. In the evening she continued her narrative until nearly 10:00. WV 266 7 A month later it was reported that the forthcoming book was "in the press," meaning that the publishers had received some of the copy and were setting type. By mid-August Mrs. White had completed her writing, and the book was printed--The Great Controversy Between Christ and His Angels and Satan and His Angels. It was introduced by a 12-page statement from the pen of Roswell F. Cottrell that had appeared in The Review and Herald, February 25, 1858, under the title "Spiritual Gifts." For this wider use Cottrell amplified it somewhat. WV 266 8 The E. G. White text opens with the words: WV 266 9 The Lord has shown me that Satan was once an honored angel in heaven, next to Jesus Christ. His countenance was mild, expressive of happiness like the other angels. His forehead was high and broad, and showed great intelligence. His form was perfect. He had a noble, majestic bearing (Spiritual Gifts, 1:17). WV 267 1 The Review and Herald, September 9, 1858, carried on its back page, under the title "Spiritual Gifts," the notice that the book was ready. It read: WV 267 2 This is a work of 224 pages written by Mrs. White, with an introductory article on the perpetuity of spiritual gifts by Brother R. F. Cottrell. Price 50 cents. WV 267 3 This was the very first printing in book form of the great controversy theme. It was later bound with Volume II of a four-part series titled Spiritual Gifts,. It traces the theme of the constant struggle between Christ and Satan that Mrs. White would continue to develop throughout her life. WV 267 4 Volume I 1858 The Great Controversy Between Christ and His Angels and Satan and His Angels Volume II 1860 My Christian Experience, Views and Labors in Connection With the Rise and Progress of the Third Angel's Message Volume III 1864 Important Facts of Faith in Connection With the History of Holy Men of Old Volume IV 1864 Important Facts of Faith: Laws of Health, and Testimonies Nos. 1-10 WV 267 5 The next book carrying the great controversy theme was Volume IV in the series titled Spirit of Prophecy. Volume 1 1870 The Great Controversy Between Christ and His Angels and Satan and His Angels Volume 2 1877 The Great Controversy Between Christ and Satan. Life, Teachings, and Miracles of Our Lord Jesus Christ WV 267 6 Volume 3 1878 The Great Controversy Between Christ and Satan. The Death, Resurrection, and Ascension of Our Lord Jesus Christ Volume 4 1884 The Great Controversy Between Christ and Satan. From the Destruction of Jerusalem to the End of the Controversy WV 267 7 It may be observed from the above that for a period of 30 years, between 1858 and 1888, much of Ellen White's time and thought was given to producing The Great Controversy. During the same period, of course, she produced a great volume of writing for publication in journals, testimonies to individuals, and books. "The Spirit Of Prophecy"--Volume 4 WV 267 8 The first three volumes in the series had been published before James White's death in 1881. It was some time after his death before Ellen recovered sufficiently to settle down to a consistent program of book publication. WV 268 1 Weighing heavily on her mind was Volume 4 of The Spirit of Prophecy series--The Great Controversy Between Christ and His Angels and Satan and His Angels--dealing with the post-Christian Era from the destruction of Jerusalem to the new earth. WV 268 2 James and Ellen had hoped that the closing book in the series would be in the field without too much delay, but during the last two years of his life she could do little with it. WV 268 3 In an endeavor to keep the volumes close to the 400-page mark, volume 3 was held to 392 pages. This cut the story off in the midst of Paul's ministry, leaving him in Thessalonica. It was her plan to begin volume 4 at this point, and she continued writing five more chapters on this basis. But God had other plans; she was instructed through vision to adopt the format now seen in The Great Controversy. The fourth volume was to begin with the account of the destruction of Jerusalem. She followed this instruction. The five unused chapters on New Testament history were included in the second printing of volume 3, even though it made a book of 442 pages. Instructed To Trace The History Of The Controversy WV 268 4 It was revealed to Ellen White that she should present an outline of the controversy between Christ and Satan, as it developed in the first centuries of the Christian Era and the great Reformation of the sixteenth century, in such a way as to prepare the mind of the reader to understand clearly the controversy going on in the present day. Writing of this in 1888 as she had occasion (just four years after its issuance) to enlarge and revise volume 4, she explained: WV 268 5 As the Spirit of God has opened to my mind the great truths of His Word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed--to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast approaching struggle of the future. WV 268 6 In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving church.... WV 268 7 In these records we may see the foreshadowing of the conflict before us. Regarding them in the light of God's Word, and by the illumination of His Spirit, we may see unveiled the devices of the wicked one.... The great events which have marked the progress of reform in past ages, are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay (The Great Controversy, 14). Volume 4--The Great Controversy--Finally Ready WV 269 1 A back-page note in The Signs of the Times, October 2, 1884, reported that volume 4, "so long looked for, is now out." It was published simultaneously by both the Pacific Press and the Review and Herald in editions of 5,000 copies each. Before the end of the year the first printing on the West Coast was sold out. Another milestone in Ellen White's writing was now passed. The book was sold to both Seventh-day Adventists and the general public, and 50,000 copies were distributed within several years' time. WV 269 2 By 1888 a far-reaching concept was emerging, with the use of The Great Controversy, volume 4 of The Spirit of Prophecy series, being successfully introduced by colporteurs to the general public. It was a popular book; 10 printings of 5,000 each had come from the presses of the Review and Herald and the Pacific Press in a short time. In 1886 its popularity was enhanced by the introduction of 22 illustrations, and it was printed in a larger page size. This, the sixth printing of the book, met with gratifying sale to the general public. Such a response broadened the vistas as to what could be done with the E. G. White books dealing with the controversy story. WV 269 3 It was the 1888 edition that Ellen White worked on so assiduously during her European tour, dividing her time between writing, public appearances, and traveling. Since the publication of her first vision she had responded to the compulsion to write with a wholehearted dedication of time and energy. Whether on a train or on a ship or in a caravan; whether in California or Basel, her one thought was, I hope I can find time to write. Writing, writing, writing--at all times and in all places. Always prepared with materials. Whenever it was at all possible, she was accompanied by members of her staff (paid from her personal exchequer). WV 269 4 In Europe she was inspired by visiting many of the places associated with the work of the Reformers; e.g., the Waldensian valleys and Switzerland. On a visit to Zurich, where Zwingli had labored and preached, she remarked, "We gathered many items of interest which we will use" (Manuscript 29, 1887). WV 269 5 The manuscript was still unfinished when she arrived back in the United States. She made a number of stops--New England, Battle Creek, and other places--before reaching her home in Healdsburg, where the manuscript was finally finished. Sources WV 270 1 In writing The Great Controversy Ellen White made use of the writings of others. She explained: WV 270 2 In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject (Great Controversy, p. Xii). WV 270 3 She also drew from denominational authors, such as Uriah Smith and J. N. Andrews, in presenting views on prophecy. She had been with the pioneers of the church as they earnestly studied the Bible, and conclusions had been arrived at jointly, hence at times one would be the writer to set them before the public, and at times another. Thus she acknowledged: "In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works" (Ibid.). WV 270 4 No one can mistake that in initially writing the great controversy story Ellen White is describing what she had seen--in vision, but nevertheless a very real experience. And so it is through the entire Spiritual Gifts, volume, with such expressions as "I was shown" or "I saw" or the equivalent, averaging one a page. WV 270 5 The account passes from Creation very briefly down through the experiences of Old Testament history, touching those points prominent in the conflict between the forces of good and of evil. It deals in more detail with the life and ministry of Jesus and the experience of the apostles. At this point Ellen White goes beyond the Bible records and describes the apostasy, at times in symbolic representations. Then she moves into a brief chapter on the Reformation, describing what she saw of the ministry of Martin Luther and Melanchthon. This represented the conflict through postbiblical centuries, and bridged the story to the Advent movement. Twenty chapters fill the last half of the book, and trace the history, past and future, to the new earth. In this little volume there emerged for the first time the concept that links features in world history and church history as a part of the picture of the conflict of the ages. WV 270 6 Just where she may have begun her writing for the book is unknown. She mentions doing such writing two years before James White's death. In 1883 the May 31 issue of the Signs carried as its lead article the beginning of a series of 20 articles featuring Martin Luther as the central figure in the Protestant Reformation. In preparing this material for publication she was fulfilling the commission "to trace the history of the controversy in past ages," selecting and grouping "events in the history of the church." Much of this history had passed before her in vision, but not all the details, and not always in its precise sequence. In a statement presented to the Autumn Council of the General Conference Committee on October 30, 1911--a statement that had been carefully read by Ellen White and carried her written endorsement--W. C. White spoke of how she received light on Reformation history and the manner in which the writings of others were an aid to her in this work. WV 271 1 The things which she has written out, are descriptions of flashlight [flashbulb] pictures and other representations given her regarding the actions of men, and the influence of these actions upon the work of God for the salvation of men, with views of past, present, and future history in its relation to this work. WV 271 2 In connection with the writing out of these views, she has made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D'Aubigné's History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. This has helped her to locate and describe many of the events and the movements presented to her in vision (Selected Messages 3:437). WV 271 3 At another time, in answering questions concerning his mother's literary work, W. C. White wrote: WV 271 4 During her two years' residence in Basel, she visited many places where events of special importance occurred in the Reformation days. This refreshed her memory as to what she had been shown and this led to important enlargement in those portions of the book dealing with Reformation days (WCW to L. E. Froom, December 13, 1934 [see also Ibid., 3:465]). WV 271 5 As The Great Controversy was being prepared for wide distribution to the general public, some materials were deleted. W. C. White explained this: WV 271 6 In her public ministry, Mother has shown an ability to select, from the storehouse of truth, matter that is well adapted to the needs of the congregation before her; and she has always thought that, in the selection of matter for publication in her books, the best judgment should be shown in selecting that which is best suited to the needs of those who will read the book. WV 271 7 Therefore, when the new edition of Great Controversy was brought out in 1888, there were left out about twenty pages of matter--four or five pages in a place--which was very instructive to the Adventists of America, but which was not appropriate for readers in other parts of the world (WCW statement to the General Conference Autumn Council, October 30, 1911 [see also Ibid., 3:438, 439]). WV 272 1 One such deleted item was the first part of the chapter titled "The Snares of Satan," pages 337 to 340. In this she presented a view given her of Satan holding a council meeting with his angels to determine the best manner in which to deceive and mislead God's people. This presentation may be found in Testimonies to Ministers, pages 472 to 475, and, of course, in the facsimile reprint of The Spirit of Prophecy, volume 4. The Story of The Ministry Of Healing WV 272 2 In the early 1870s James and Ellen White had come to the rescue of the Health Reformer, the monthly health journal issued by Seventh-day Adventists, which was suffering a serious decline. In it, over a period of several years, James White published editorials on Bible hygiene. At the special session of the General Conference in the spring of 1876 he proposed preparing the manuscript for a book on the subject (The Review and Herald, April 6, 1876). The General Conference gave hearty support to this, but other tasks and then his death intervened. WV 272 3 The idea, however, did not die but found fruition in a volume issued in 1890 titled Christian Temperance and Bible Hygiene. Nine chapters from James White's pen filled the last section of the book, "Bible Hygiene." The first part of the volume, "Christian Temperance," was a compilation of a broad spectrum of E. G. White materials on the subject "Health and the Home"--19 chapters in all. WV 272 4 Dr. J. H. Kellogg was drawn in to assist in the compilation of this volume. In the preface, which he wrote, he paid high tribute to the major contribution to the world made by Ellen White in leading out in health teachings. Dr. Kellogg stated that up to that time "nowhere, and by no one, was there presented a systematic and harmonious body of hygienic truths, free from patent errors, and consistent with the Bible and the principles of the Christian religion" (p. iii). He wrote of the enduring nature of the principles she set forth. His closing paragraphs give the history of the book: WV 272 5 This book is not a new presentation of the principles referred to in the above paragraphs, but is simply a compilation, and in some sense an abstract, of the various writings of Mrs. White upon this subject, to which have been added several articles by Elder James White, elucidating the same principles, and the personal experience of Elder J. N. Andrews and Joseph Bates, two of the pioneers in the health movement among Seventh-day Adventists. The work of compilation has been done under the supervision of Mrs. White, by a committee appointed by her for the purpose, and the manuscript has been carefully examined by her. WV 273 1 The purpose in the preparation of this volume has been to gather together, in a condensed form, writings which were scattered through various volumes, and some that have never before appeared in print, so that the teachings of Mrs. White upon this subject might reach as large a number as possible of those for whom they were specially intended; and it is confidently believed that the work will receive a cordial reception, and the earnest consideration which its importance demands (The Ministry of Healing, iv). WV 273 2 Christian Temperance and Bible Hygiene, with Ellen White's consent, was published in Battle Creek by the Good Health Publishing Company. For a number of years it was the standard E. G. White presentation on health. The "Christian Temperance" portion of the book--the E. G. White section--was in whole or in part issued in several of the languages of Europe. In 1905 The Ministry of Healing took its place as the prime E. G. White book on health written for the church and the world--a book for which no revision has ever been requested. ------------------------Chapter 18--The Call To Australia Haskell Pioneers Work In Australia WV 274 1 Stephen N. Haskell was present at the dedication of Battle Creek College on January 4, 1875, and heard Ellen White mention that one of the countries shown her in vision where she had seen printing presses publishing the message was Australia, and he made up his mind he would proclaim the message in Australia. But it was 10 years before the church reached the point in growth that it felt it could support him in carrying the message to that faraway land in the South Pacific. WV 274 2 At its 1884 session the General Conference took an action to send Haskell to Australia. Being a practical man, he chose four families to help him start the work: J. O. Corliss, evangelist and editor; M. C. Israel, pastor and evangelist; William Arnold, a colporteur; and Henry Scott, a printer. The five families traveled to Australia in 1885, arriving in June, the winter season in Australia. They threw themselves wholeheartedly into the work. Through two evangelistic efforts, supplemented by book distribution, there soon was a church of 90 members in Melbourne and a fledgling monthly magazine, The Bible Echo and Signs of the Times. WV 274 3 Six years later, in 1891, the combined membership in Australia and New Zealand had reached 700. Among these were a number of young people eager to spread the church's message in the South Pacific. As Haskell, who had returned to the States, revisited the field, he saw clearly the need for a training school, and voiced his convictions in a letter to O. A. Olsen, president of the General Conference. The General Conference Takes Action WV 274 4 The twenty-ninth session of the General Conference, held in Battle Creek, Michigan, commenced Thursday morning, March 5, 1891. It was a meeting marked with a broadening vision, particularly in lines of education. On Friday morning Haskell, having recently completed a tour among missions in Africa, India, and other countries, spoke on the importance of training workers in their native countries rather than sending them overseas, where they often lost touch with their home situations. Sunday morning W. W. Prescott, General Conference educational secretary, gave his report, in which he mentioned a number of calls for schools. He stated that "a request also comes in for the opening of a school in Australia" (The General Conference Bulletin, 1891, 39). On Monday morning the Committee on Education brought in the following recommendation: WV 275 1 We recommend, WV 275 2 1. That as soon as practicable, an English Bible school be opened in Australia, to continue from twelve to sixteen weeks. WV 275 3 2. That at least two teachers be sent from this country to have charge of the school. WV 275 4 3. That the expense of maintaining this school be met by the brethren in Australia in such a manner as may seem best to them. WV 275 5 4. That the establishment of this school be regarded as the first step toward a permanent school for children of all ages, in case the brethren in Australia so desire (Ibid., 48). WV 275 6 Haskell was convinced that if Ellen White were to visit the field she could bring strength and inspiration, and promote the school idea as a training center. Others were inclined to side with him in this. So the idea of a visit by Ellen White to Australia began to develop. WV 275 7 Ellen White hoped that there would be no invitation for her to leave America. "I long for rest, for quietude, and to get out the 'Life of Christ,'" she wrote (Manuscript 29, 1891). In fact, in anticipation of a concerted program of writing, she had purchased a lot in Petoskey, in a resort area on Lake Michigan, and was having a home built where she and her staff could work without the interruptions they would have to contend with in Battle Creek. WV 275 8 It was just at this point that word of the invitation of the Foreign Mission Board reached her, asking her to go to Australia. The Foreign Mission Board recommended the move if it agreed with her judgment and any light she might have from heaven; also that W. C. White accompany her. O. A. Olsen, president of the General Conference, informed the church at large through an article in The Review and Herald, June 2, 1891: WV 275 9 There has been a long and urgent call from Australia for Sister White to come there, but the way has not been open; and even now it seems like an unreasonable undertaking for her, at her age and in her worn condition, to attempt such a journey; but she is of good courage, and has responded favorably, and it is quite probable that she and Elder White will sail for Australia next November. To Go Or Not To Go WV 275 10 The action of the Foreign Mission Board calling for Ellen White to go to Australia carried a clause that left the final decision with her. As the summer wore on she sought the Lord for light, but received none. On August 5, 1891, she wrote in her diary: WV 276 1 This morning my mind is anxious and troubled in regard to my duty. Can it be the will of God that I go to Australia? This involves a great deal with me. I have not special light to leave America for this far-off country. Nevertheless, if I knew it was the voice of God, I would go. But I cannot understand this matter. WV 276 2 Some who are bearing responsibilities in America seem to be very persistent that my special work should be to go to Europe and to Australia. I finally did go to Europe and worked there in that new field with all the power and influence God had given me. My home and my goods in America became scattered, and I sustained much loss in this line. I offered my home for sale, and Dr. Kellogg purchased it. The price I received I needed, and it was a small price. I did wish it could have been double, for I had, with W. C. White, to open new fields, and I invested this means in school homes, in meetinghouses, and in opening new fields (Manuscript 44, 1891). WV 276 3 Time was running out. Soon a decision had to be made. On August 20 she wrote, "I know that it is no use to tell them that all their flattering anticipations on my behalf does not lessen my ideas that going to Australia means work, responsibility to bear a message to the people who are not what the Lord would have them to be" (Manuscript 29, 1891). WV 276 4 Nonetheless, she decided to go. As she later wrote of it, she had adopted the practice of responding to the requests of the General Conference unless she had special light to the contrary (Letter 18a, 1892). The church leaders had asked her to go; and since she had no direct light, she decided to go, even though she wished she might be released from going. WV 276 5 In mid-August the Foreign Mission Board and the General Conference Committee took action appointing G. B. Starr and his wife to accompany Ellen White and her party to Australia (The Review and Herald, October 13, 1891). Arrival At Sydney WV 276 6 At 7:00 Tuesday morning, December 8, 1891, the steamer S. S. Alameda entered Sydney harbor. The sea had rolled heavily in the night, and the passengers had kept close to their berths. But with the morning the whole party was on deck to see this harbor, reputed to be one of the most beautiful in the world. Coming from San Francisco were Ellen White, W. C. White, Emily Campbell, May Walling, and Fannie Bolton. Joining them in Honolulu were Elder and Mrs. Starr. WV 277 1 As they pulled near the wharf they could see a group of friends waiting to welcome them. Ellen White recognized A. G. Daniells and his wife, Mary, although it had been some years since they were together in Texas. With the others she was unacquainted. Before the ship touched the wharf, they were shouting back and forth, and when the gangplank was down they were soon shaking hands. WV 277 2 They took breakfast at the Daniells home, and while they were eating, others came in. Soon there was a season of worship, with praise to God for the safe passage across the broad Pacific. WV 277 3 On Friday evening, and again on Sabbath morning, Ellen White spoke in a hall in Sydney. She was gratified with the response and said, "I am not sorry that I am here" (Letter 21, 1891). WV 277 4 Taking the train for the overnight trip to Melbourne, they arrived Wednesday morning, December 16. Here were located the publishing house and conference headquarters. A large group was assembled in Federal Hall, the meeting room on the second floor of the Echo Publishing Company, to extend a hearty welcome. G. B. Starr, W. C. White, and Ellen White each addressed the group. Gratitude was expressed to God for bringing the visitors safely to Australia (Manuscript 47, 1891). Recognized The Printing Presses WV 277 5 The newcomers were taken to the printing office below the hall. As they entered the pressroom Ellen White recognized the presses as those shown to her in the vision of January 3, 1875. She declared, "I have seen these presses before," and continued, "I have seen this place before. I have seen these persons, and I know the conditions existing among the workers in this department. There is a lack of unity here, a lack of harmony" (DF 105j, WCW, "A Comprehensive Vision"). She had a message for the foreman. But she would have more of that to say and write later. Fourth Annual Session Of The Australian Seventh-Day Adventist Conference WV 277 6 On the next Thursday evening, December 24, the fourth annual session of the Australian Seventh-day Adventist Conference opened in Federal Hall. About 100 people were present, representing the churches in Australia. Since the next day was Christmas, Mrs. White delivered an appropriate message on "the birth and mission of Christ, illustrating the love of God and showing the propriety of making gifts of gratitude, as did those who brought their gifts to Jesus, rather than to waste means in useless gratification" (The Bible Echo, January 1, 1892). WV 277 7 Federal Hall was too small for the Sabbath morning service, so Ellen White spoke in a larger hall. She was led to comment, "When they understand I am to speak, they have large numbers present" (Manuscript 45, 1891). For the Sunday night meeting, the nearby Fitzroy Town Hall was secured. There she spoke on the plan of salvation and the love of God for fallen humanity, to an audience that sat attentively for an hour and a half. WV 278 1 In her diary she wrote: WV 278 2 I was not well December 26 and December 27 [Sabbath and Sunday]. I had strong symptoms of malaria. I could eat but little through the day and had quite a fever, but the Lord strengthened me when [I was] before the people (Ibid.). WV 278 3 She little realized the ominous nature of the situation, for this was the onset of a prolonged and painful illness that was to affect her ministry in Australia materially. The Business Session Of The Conference WV 278 4 On Monday morning, December 28, as 40 delegates took up the business of the session, two new churches were admitted, committees were appointed, and resolutions were brought before the delegates for consideration. These were not numerous, but they were important. The first read: WV 278 5 1. Resolved, That immediate attention be given to the Bible-reading work [Bible studies in private homes], and that suitable persons be selected and thoroughly trained for this kind of labor (The Bible Echo, January 15, 1892). WV 278 6 The next item had to do with the literature ministry and called for a faithful follow-up work where books were sold. This was followed by a resolution of gratitude to the General Conference for sending the newly arrived workers to "visit, counsel, and assist" at this present juncture of their experience. WV 278 7 The delegates were quite conscious of the action taken by the General Conference in its March session regarding starting a school. That matter was presented at the Melbourne session, with G. C. Tenney and W. C. White making appropriate remarks. Ellen White read important matter in regard to the church's schools and the work that should be done in them. A. G. Daniells Elected President WV 278 8 The nominating committee brought in the name of A. G. Daniells for president of the Australian Conference, and he was elected. The choice was not an easy one. Writing of the experience to O. A. Olsen six months later, Mrs. White explained that there was an extremely short supply of leadership material available. WV 278 9 In later years Daniells told in rather general terms of this experience: WV 279 1 I was elected to the presidency of the newly organized Australian Conference, and continued in that office during the nine years of Mrs. White's residence in that field. This official responsibility kept me in unbroken association with her. Our mission field was vast. Our problems were heavy, and some of them very perplexing.... WV 279 2 Our membership increased encouragingly, and it became necessary to establish a training school for Christian workers, also church schools for the children of our believers. Then followed the erection of a sanitarium for the treatment of the sick, and the establishment of a factory for the manufacture of health foods. WV 279 3 I was young, and utterly inexperienced in most of these undertakings. As president, I was held more or less responsible for progress in all these endeavors. I needed counsel. This I sought at every important step from Mrs. White, and I was not disappointed. I was also closely associated in committee and administrative work with her son, W. C. White. His counsel was very helpful to me; it was based on a longer experience than my own, and also upon his intimate knowledge of the many messages of counsel that had been given through his mother during past years in meeting conditions similar to those we were facing (AGD, The Abiding Gift of Prophecy, pp. 364, 365). Ellen White Begins Work In Melbourne WV 279 4 The conference session closed on January 3, but the program continued for another week in devotional meetings and "An Institute for Instruction in Christian Work." Mrs. White devoted this week to house hunting. She and her office family needed to have a place to live and work. The overall plan was that she would make Melbourne her headquarters for six months and write on the life of Christ. From there she would visit the principal churches and spend two months in New Zealand in connection with their conference session. WV 279 5 On Sunday morning, January 3, Stephen Belden drove Ellen White in his carriage five miles (eight kilometers) north to a suburb known as Preston. She was pleased with the country atmosphere and with the area generally, but the cottage they went to see was not large enough for the group that had to work together. Tuesday morning they were back in Preston, this time with better success. She noted in her diary: WV 279 6 We found a nice brick house with nine rooms which, with a little squeezing, would accommodate Elder Starr and his wife and our workers. There is a beautiful garden, but it has been neglected and is grown up to weeds (Manuscript 28, 1892). WV 280 1 Wednesday they were in Preston again, this time to make arrangements to rent the unfurnished house for six months. The next two days were spent in buying furniture, dishes, and other household necessities. Sunday morning Ellen White was up early packing and getting ready to move into their new home. By noon they were in their new quarters and quite content with the prospects: a large lot, pure, invigorating air; a yard full of flowers "of fine rich quality"; and good soil. WV 280 2 Because the new "home" was five miles (eight kilometers) from the city and the publishing house, she purchased a horse and carriage, a double-seated phaeton in which she could ride with comfort. They bought a good healthy cow to provide milk, and built a stable to accommodate the horse and cow (Letter 90, 1892). A girl, Annie, was employed to assist with the housework. May Walling did the cooking. Because their plans called for only a six-month stay, they bought secondhand furniture and improvised somewhat with packing boxes. Some of the old carpeting used in packing the goods shipped from America served as floor covering. Economy was the watchword. WV 280 3 The women helpers took the yard work under their care, and the garden responded well. Wrote Ellen White: WV 280 4 The girls went to work in the garden, pulling weeds, making flower beds, sowing seeds for vegetables. It was very dry, so we bought a hose, and Marian [Davis] was chief in the flower garden. With water, the flowers sprang up. Dahlias, the richest beauties, are in full bloom, and fuchsias flourish. I never saw them blossom as they do here; the geraniums, Lady Washingtons, in immense bunches of the richest colors to delight the eye (Manuscript 4, 1892). WV 280 5 Just before the conference closed, Mrs. White was stricken with a severe illness. For 11 months she suffered from malarial fever and inflammatory rheumatism. During this time of extreme suffering she continued her writing only under great difficulties. WV 280 6 I am now writing on the life of Christ, and I have had great comfort and blessing in my writing. It may be I am a cripple in order to do this work so long neglected (Letter 90, 1892). WV 280 7 As her physical condition worsened she could not stand to speak, but she would not give up; she spoke while sitting in a chair on the platform. Finally it worsened to the point that she could no longer meet speaking appointments. WV 280 8 One happy event during this period was the arrival in the mail from America of a copy of Steps to Christ, published by Fleming H. Revell and Company of Chicago. It was announced on the back page of the Bible Echo for April 1. WV 281 1 The reception of the book in the United States was phenomenal, as indicated by another back-page note that appeared two months later. An announcement from the publisher, Revell, was reproduced under the title "A Remarkable Book": WV 281 2 It is not often that a publisher has the opportunity of announcing a third edition of a new work within six weeks of the first issue. This, however, is the encouraging fact in connection with Mrs. E. G. White's eminently helpful and practical work, Steps to Christ. If you will read this work, it will ensure your becoming deeply interested in extending its circulation. WV 281 3 Steps to Christ is a work to guide the inquirer, to inspire the young Christian, and to comfort and encourage the mature believer. The book is unique in its helpfulness. Ellen White Anointed WV 281 4 Although Ellen White, as well as her husband, had responded a number of times to requests to join others in the service of anointing the sick and praying for their healing, she deferred making such a request for herself. But after long months of suffering and no evidence of improvement, and although she and her attendants had done all they could with proper hydrotherapy treatments, she was still almost helpless. Now her mind turned to what it was her privilege to do, to ask the brethren to come and anoint her and pray for her healing. While pondering this, and the whole matter of prayer for the healing of the sick in general, she wrote a statement: WV 282 1 Praying for the sick is a most solemn thing, and we should not enter upon this work in any careless, hasty way. Examination should be made as to whether those who would be blessed with health have indulged in evil speaking, alienation, and dissension. Have they sowed discord among the brethren and sisters in the church? If these things have been committed they should be confessed before God and before the church. When wrongs have been confessed, the subjects of prayer may be presented before God in earnestness and faith, as the Spirit of God may move upon you (Manuscript 26a, 1892). WV 282 2 In this statement, seemingly intended for herself, as well as others, Mrs. White wrote much in the vein presented in the chapter "Prayer for the Sick" in The Ministry of Healing. In fact, this manuscript probably formed the basis for the chapter. WV 282 3 After the preparation of heart that accompanied her writing on prayer for the sick, she called upon the brethren to come to her home and anoint her and pray for her healing. Of this experience, which took place on Friday, May 20, she wrote in her diary: WV 282 4 Yesterday afternoon Elder [A. G.] Daniells and his wife, Elder [G. C.] Tenney and his wife, and Brethren Stockton and Smith came to our home at my request to pray that the Lord would heal me. We had a most earnest season of prayer, and we were all much blessed. I was relieved, but not restored. WV 282 5 I have now done all that I can to follow the Bible directions, and I shall wait for the Lord to work, believing that in His own good time He will heal me. My faith takes hold of the promise, "Ask, and ye shall receive" (John 16:24). WV 282 6 I believe that the Lord heard our prayers. I hoped that my captivity might be turned immediately, and to my finite judgment it seemed that thus God would be glorified. I was much blessed during our season of prayer, and I shall hold fast to the assurance then given me: "I am your Redeemer; I will heal you" (Manuscript 19, 1892; Selected Messages 2:235]). The Bible School Established WV 282 7 One of the reasons the General Conference asked Ellen White and her son to go to Australia was the need there for a school to train the youth in their homeland. The principal item of business at the Australian Conference session that was held immediately after their arrival in Melbourne was the establishment of such a school. Provision was made for a committee to find a location, to which members representing Australia and New Zealand were named. WV 282 8 The next step was the securing of support from the believers in New Zealand, a conference with a membership about two thirds that of Australia. This was accomplished at the session of the New Zealand Conference held in Napier, April 1 to 14, 1892. Now it was time to move forward with the development of plans and to devise means of financial support. WV 282 9 Unfortunately Australia was moving into an economic depression. Not all believers saw the need of a school; nevertheless, they took the first steps in deciding where the school should be located. Some argued for Sydney, others for Melbourne. Mrs. White favored the latter. WV 282 10 Work had to begin in rented buildings. As the choice of a location narrowed down to Melbourne, it seemed that the area known as North Fitzroy, about two miles (three kilometers) from the publishing house, would serve best. There they found a complex consisting of four buildings, two of which were available, and the rent was within reason. On either side of the buildings was open land (Letter 13, 1892). WV 283 1 School opened on August 24, 1892, with an enrollment of 25 students. What was not made public generally was how, in the face of adverse financial circumstances and the indifference on the part of many, the school actually got under way. Ellen White was to refer to it some months later. In a letter to Harmon Lindsay, treasurer of the General Conference, she said: WV 283 2 Last winter when we saw that we must have a school to meet the demands of the cause, we were put to our wits' ends to know where we should obtain the funds.... [Ellen White tells of expenses.] Some thought it could not be done; yet we knew that it must be started in 1892. Some thought all that could be done was to hold a short institute for the ministers. WV 283 3 We knew that there were many youth who needed the advantages of the school. While we were in such deep perplexity as to how we should be able to make a beginning, the same plan was suggested to Willie's mind that was suggested to mine, and that ... on the same night. WV 283 4 In the morning when he came to tell me his plan, I asked him to wait until I told him mine, which was that we use the royalty of the foreign books sold in America. WV 283 5 Although in pain, my mind was exercised over this matter, and I prayed earnestly to the Lord for light, and it came. You know that I could not well use the money that is set apart for other purposes. WV 283 6 Of the royalty above referred to I invested $1,000 to be used when most needed. But $500 must be used as a fund to bring to the school students who cannot and will not come unless they have help. Willie said [that] with this statement to place before the board we shall have their influence to sustain us. Thus our school was begun (Letter 79, 1893). The Bible School Opens WV 283 7 At opening exercises for the school, A. G. Daniells and G. C. Tenney spoke first, then Mrs. White, who had to be carried onto the platform. She seemed to lose sight of the small constituency, of the adverse financial conditions, and the mere handful of students. With a vision of an unfinished task in a world with many continents yet untouched by the third angel's message, she declared: WV 283 8 The missionary work in Australia and New Zealand is yet in its infancy, but the same work must be accomplished in Australia, New Zealand, in Africa, India, China, and the islands of the sea, as has been accomplished in the home field (The Bible Echo, Supplement, September 1, 1892 [quoted in Life Sketches of Ellen G. White, 338]). WV 284 1 W. C. White followed with a review of the development of school work among Seventh-day Adventists and set forth some of the conditions of success and some of the elements of danger. WV 284 2 One month after the school opened Mrs. White reported joyfully: WV 284 3 The school is certainly doing well. The students are the very best. They are quiet, and are trying to get all the good possible. They all like Elder Rousseau and his wife as teachers (Letter 54, 1892). WV 284 4 Three months later she wrote to Elder Olsen: WV 284 5 The faculty have made few rules, and have not had one case where discipline was required. Peace and harmony have reigned from first to last. The presence of Jesus has been in the school from its beginning, and the Lord has wrought upon the minds of teachers and pupils (Letter 46, 1892). WV 284 6 As she wrote to another of this, she explained: WV 284 7 They [the students] would never have been able to enjoy the advantages of the school unless someone did help them, and as no one assumed the responsibility, it dropped on me. I carried several through the first term of school, and am paying the expenses of six during the present term, and the number may swell to eight (Letter 65, 1893). Growing Stronger WV 284 8 Beginning with July 10, the entries in Ellen White's diary began to take a new turn. On that day she wrote the words "I praise the Lord with heart and soul and voice that I am growing stronger" (Manuscript 34, 1892). By the end of the school year she wrote jubilantly to the president of the General Conference: "The school has been a success!" WV 284 9 She had just attended the closing exercises of the Australasian Bible School, a simple service held in the chapel room. For almost three months she had been away, working in Adelaide and Ballarat, and had returned to Melbourne for this significant event. She had not forgotten that one of the basic reasons she and her son had been urged to spend a couple years in Australia was to aid in starting an educational work there. Despite indifference, financial depression in the country, and prolonged, debilitating illness, her persistence had won out. WV 284 10 Most of the students left immediately to enter the literature ministry in several of the Australian colonies. Church leaders turned briefly to planning for the next term of school, setting the time for opening as June 6. Then the ministers, including the president, scattered to the principal churches to lead out in the newly instituted Week of Prayer. The Secret Signs N. D. Faulkhead And The Convincing Testimony WV 285 1 On the day school closed, W. C. White called a meeting of the available members of the school board. N. D. Faulkhead, treasurer of the publishing house, attended. As the meeting closed about 4:00, White spoke to him, telling him that Ellen White wanted to see him. As he started down the hall to the room where she was staying, there came to his mind a dream he had had a few nights before, in which Mrs. White had a message for him. WV 285 2 Faulkhead was a tall, keen, apt, and energetic businessman, genial and liberal in his disposition, but proud. When he became a Seventh-day Adventist, he held membership in several secret organizations, and he did not withdraw from these. As he wrote of his experience some years later in a general letter to "My Dear Brethren in the Faith," he told of these affiliations: WV 285 3 I was closely connected with the Masonic Lodge.... I held the highest positions in the following lodges that could be conferred upon me: first, I was Master of the Master Mason's Lodge (or Blue Lodge); second, I was First Principal of the Holy Royal (of Canada); third, I was Preceptor of the Knights Templars, besides many other minor lodges, the Good Templars, Rechabites, and Odd Fellows, in which I also held high positions (DF 522a, N. D. Faulkhead Letter, October 5, 1908). WV 285 4 When the Faulkhead family--Mrs. Faulkhead was a teacher in the public school system--accepted the third angel's message, his unusual ability was recognized, and he was employed as treasurer in the Echo Publishing Company. He served well at first, but as time advanced he became more and more engrossed in his lodge work, and his interests in God's work began to wane. WV 285 5 This was his situation when Ellen White arrived in Australia in December 1891. As matters involving the publishing house workers were opened to her in a comprehensive vision a few days after her arrival, she wrote of conditions there in general; she also penned testimonies to a number of the individuals involved, including Mr. Faulkhead and his wife. The document addressed to them dealt with his connection with the publishing house and his affiliation with the Masonic Lodge. It filled 50 pages. She intended to mail it to him, but was restrained from doing so. She said, "When I enclosed the communication all ready to mail, it seemed that a voice spoke to me saying, 'Not yet, not yet, they will not receive your testimony'" (Letter 39, 1893). WV 285 6 She said nothing regarding the matter for almost 12 months, but maintained a deep interest in the Faulkheads and their spiritual welfare. Some of his associates in the publishing house were very much concerned as they observed his growing infatuation with the work of the lodge and his waning spirituality and decreasing concern for the interests of the cause of God. They pleaded with him, urging him to consider the danger of his course. "But," as Mr. Faulkhead wrote, "my heart was full of those things; in fact, I thought more of them than I did of anything else" (DF 522a, N. D. Faulkhead Letter, October 5, 1908). WV 286 1 He defiantly met the appeals with the bold statement that "he would not give up his connection with the Freemasons for all that Starr or White or any other minister might say. He knew what he was about, and he was not going to be taught by them" (Letter 21b, 1892). It was clear to those in charge of the work that unless a marked change came in his attitude, he would soon have to find other employment. WV 286 2 Mrs. White wrote of this experience: "None could reach him in regard to Freemasonry. He was fastening himself more and more firmly in the meshes of the enemy, and the only thing we could see to be done was to leave him to himself" (Letter 46, 1892). His condition was shown to her to be like that of "a man about to lose his balance and fall over a precipice" (Manuscript 4, 1893). WV 286 3 For a period of months Ellen White held messages for him and thought to send them, but was restrained. WV 286 4 In early December 1892 J. H. Stockton, one of the first Seventh-day Adventists in Australia, was talking with Mr. Faulkhead. He asked him what he would do if Mrs. White had a testimony for him in regard to his connection with the lodge. To this Faulkhead boldly retorted: "It would have to be mighty strong." Neither man was aware that almost a year before, the whole matter had been opened to her (DF 522a, N. D. Faulkhead to EGW, February 20, 1908). WV 286 5 Shortly after this, on Saturday night, December 10, Faulkhead dreamed that the Lord had shown his case to Ellen White, and that she had a message for him. This, with his defiant reply to Stockton in regard to what would be his attitude toward a message through her, led him to serious thought. At the time of this dream Mrs. White was at Ballarat, but on Monday, December 12, as noted earlier, she had returned to Melbourne. The next day she attended the closing exercises of the first term of the Australasian Bible School. WV 286 6 With this dream vividly in his mind, Faulkhead sought out Mrs. White, who greeted him cordially. He asked her whether she had something for him. She replied that the burden of his case was upon her mind, and that she had a message for him from the Lord, which she wished him and his wife to hear. She called for a meeting in the near future, when she would present that message. Faulkhead asked eagerly, "Why not give me the message now?" (Letter 46, 1892). WV 286 7 She was weary from her journey and her work that morning, but she went over to a stand and picked up a bundle of manuscripts. She told Faulkhead that several times she had prepared to send the message, but that she "had felt forbidden by the Spirit of the Lord to do so" (Ibid.), for the time had not fully come that he would accept it. WV 287 1 She then read and talked. A part of the 50 pages that were read that evening was of a general nature, relating to the work in the Echo Publishing Company and the experience of the workers there. But the major part dealt with Mr. Faulkhead's experience and his connection not only with the work in the office but also with the Masonic Lodge. She pointed out that his involvement with Freemasonry had absorbed his time and blunted his spiritual perception. She read to him of his efforts to maintain high principles for which the lodge claimed to stand, often couching her message in Masonic language. She also told him where in the lodge hall she had seen him sitting and what he was endeavoring to do with his associates. WV 287 2 She spoke of his increasing interest in the work of these organizations and of his waning interest in the cause of God; of her seeing in vision his dropping the small coins from his purse in the Sabbath offering plate and the larger coins into the coffers of the lodges. She heard him addressed as "Worshipful Master." She read of scenes of drinking and carousal that took place in the lodge meetings, especially after Mr. Faulkhead had left (DF 522a, G. B. Starr, "An Experience With Sister E. G. White in Australia"). WV 287 3 "I thought this was getting pretty close home," he later wrote, "when she started to talk to me in reference to what I was doing in the lodges" (Ibid., N. D. Faulkhead Letter, October 5, 1908). Ellen White Gives The Secret Signs WV 287 4 Mrs. White spoke most earnestly of the dangers of his connection with Freemasonry, warning that "unless he severed every tie that bound him to these associations, he would lose his soul." She repeated to him words spoken by her guide. Then, giving a certain movement with her hand that was made by her guide, she said, "I cannot relate all that was given to me" (Letter 46, 1892). WV 287 5 At this, Faulkhead started and turned pale. Recounting the incident, he wrote: WV 287 6 Immediately she gave me this sign. I touched her on the shoulder and asked her if she knew what she had done. She looked surprised and said she did not do anything unusual. I told her that she had given me the sign of a Knight Templar. Well, she did not know anything about it (DF 522a, N. D. Faulkhead Letter, October 5, 1908). WV 287 7 They talked on. She spoke further of Freemasonry and the impossibility of a man's being both a Freemason and a wholehearted Christian. Again she made a certain movement, which "my attending angel made to me" (Manuscript 54, 1899). WV 287 8 Again Mr. Faulkhead started, and the blood left his face. A second time she had made a secret sign known only to the highest order of Masons. It was a sign that no woman could know, for it was held in the strictest secrecy--the place of meeting was guarded both inside and outside against strangers. "This convinced me that her testimony was from God," he stated (Ibid.). WV 288 1 Speaking further of his reaction to this, he wrote: WV 288 2 I can assure you ... this caused me to feel very queer. But, as Sister White said, the Spirit of the Lord had come upon me and taken hold of me. She went on talking and reading as if nothing had happened, but I noticed how her face brightened up when I interrupted her again and spoke to her about the sign. She seemed surprised that she had given me such a sign. She did not know that she had moved her hand. Immediately the statement that I had made to Brother Stockton, that it would have to be mighty strong before I could believe that she had a message for me from the Lord, flashed through my mind (DF 522a, N. D. Faulkhead Letter, October 5, 1908). WV 288 3 When Mrs. White finished reading, tears were in the man's eyes. He said: WV 288 4 I accept every word. All of it belongs to me.... I accept the light the Lord has sent me through you. I will act upon it. I am a member of five lodges, and three other lodges are under my control. I transact all of their business. Now I shall attend no more of their meetings, and shall close my business relations with them as fast as possible (Letter 46, 1892). WV 288 5 He also stated, "I am so glad you did not send me that testimony, for then it would not have helped me" (Manuscript 54, 1899). WV 288 6 Your reading the reproof yourself has touched my heart. The Spirit of the Lord has spoken to me through you, and I accept every word you have addressed especially to me; the general matter also is applicable to me. It all means me. That which you have written in regard to my connection with the Freemasons I accept.... I have just taken the highest order in Freemasonry, but I shall sever my connection with them all (Letter 21b, 1892). WV 288 7 When Mr. Faulkhead left Ellen White's room, the hour was late. He took the streetcar to the railway station, and while traveling up Collins Street he passed the lodge hall. It suddenly dawned upon him that he should have been there attending a Knights Templar encampment that very evening. As he neared the station, he saw the train for Preston pulling out, so he was obliged to walk the rest of the way home. He chose an unfrequented road so that he might have opportunity for meditation. He enjoyed the walk very much, for there had come to him a new experience. He so much wanted to meet Daniells, Starr, or W. C. White and tell them that he was a new man, and how free and happy he felt in his decision to sever his connection with all secret societies. It seemed to him that a ton of weight had rolled from his shoulders. And to think that the God who rules the universe and guides the planets had seen his danger and sent a message just for him! Faulkhead Resigns From The Lodges WV 289 1 The next morning found Mr. Faulkhead at his office. Word spread quickly to the group of workers of his experience the night before. Again and again he recounted with one after another how God had sent a message to arrest him from a course of action that would have led him to destruction. As his first work he called in his assistant and dictated his resignation to the various lodges. Then A. G. Daniells came in, and Mr. Faulkhead told him of his experience. While the two were talking, his letters of resignation were passed to Mr. Faulkhead for his signature. He signed and enclosed them and handed them to Daniells to mail. In telling of it, Faulkhead says, "How his eyes did sparkle with pleasure to think that the Lord had gained His point at last, and that his prayers had been answered" (DF 522a, N. D. Faulkhead Letter, October 5, 1908). WV 289 2 But no sooner had Faulkhead given the letters to Daniells than a feeling of mistrust came over him; he felt he should have mailed the letters himself. Then he thanked the Lord for what he had done, for he felt that he could not have trusted himself to mail the letters. Another Interview With Ellen White WV 289 3 On Thursday, December 15, Mr. Faulkhead, accompanied by his wife, had another interview with Mrs. White. A number of pages of new matter were read to both of them, and it was all accepted. "I wish you to know," he told Mrs. White, "how I look upon this matter. I regard myself as greatly honored of the Lord. He has seen fit to mention me, and I am not discouraged, but encouraged. I shall follow out the light given me of the Lord" (Letter 21b, 1892). WV 289 4 The battle was not entirely won with the sending in of the resignations. His lodge friends refused to release him, so he had to serve out his terms of office for another nine months. Most determined efforts were put forth to hold him to their society, but he had taken a firm position and stood by it. At times his church associates trembled for him. Ellen White wrote encouraging letters in support of his stand. WV 289 5 With the expiration of his term as officer of several of the lodges, the complete victory was won, and Mr. Faulkhead was able, on September 18, 1893, to write to Mrs. White and her son: Dear Brother and Sister White, WV 290 1 It gives me much pleasure to tell you that my term of office as Master of the Masonic Lodge expired last month. And I feel to thank God for it. How thankful I am to Him for sending me a warning that I was traveling on the wrong road. I do praise Him for His goodness and His love shown toward me in calling me from among that people. I can see now very clearly that to continue with them would have been my downfall, as I must confess that my interest for the truth was growing cold. But thanks be to God, He did not let me go on with them without giving me warning through His servant. I cannot express my gratitude to Him for it.... WV 290 2 I can praise God with all my might, and then I cannot express my gratitude to Him for the love that He has shown me. N. D. Faulkhead (DF 522a). WV 290 3 This experience brought great confidence to the hearts of church members in Australia, and it was ever a source of encouragement and help to Mr. Faulkhead. With the renewal of his first love and interest in the cause of God, he continued to serve the publishing house for many years, giving his time and strength and life to the spreading of the message. WV 290 4 In the testimony that was read by Ellen White to Mr. Faulkhead were recorded counsel and instruction of general application regarding the relation of Christians to organizations of the world. ------------------------Chapter 19--Onto New Zealand WV 291 1 In January 1893 longstanding plans for Ellen White to visit New Zealand were coming to fruition. These plans called for visiting the churches and for a camp meeting to be held in Napier in March. A conference session would be held in connection with it. Ellen White, W. C. White, and G. B. Starr and his wife would attend. The tour was expected to take about four months. WV 291 2 Leaving Melbourne on Thursday, January 26, the party arrived in Sydney the next day. Mrs. White met with the church at Parramatta on Sabbath morning, and this introduced a full week of meetings. WV 291 3 Here in Parramatta, a suburb of Sydney, was the first church building owned and operated by Seventh-day Adventists in continental Australia. A year previously Robert Hare and David Steed had held evangelistic meetings there and raised up a church of 50 members. The congregation was determined to have a house of worship. Beginning with donations amounting to £420 ($2,000), a good lot and building materials were purchased. Within three weeks' time of the laying of the foundations, the building was erected with donated labor, and Sabbath meetings were being held in it. It was dedicated on Sabbath, December 10. The next day 480 people crowded into the new church at what was called its opening meeting (The Bible Echo, January 15, 1893). WV 291 4 As funds were being raised in September, Ellen White, who had received a gift from friends in California of $45 with which to buy a comfortable chair for use during her illness, appropriated the money to aid in building the Parramatta church. She explained to her friends who had given the money that she wished them to have something invested in the Australian missionary field (Letter 34, 1892). WV 291 5 Sunday night she spoke in the Parramatta town hall. It was well filled also, and she reported: WV 291 6 The people listened with great attention, and the people here, believing the truth, are much pleased. But I do not feel satisfied. I needed physical strength that I could do justice to the great and important themes that we are dealing with. What a work is before us! (Letter 127, 1893). WV 291 7 In addition to speaking in the church on Tuesday and Thursday nights, she visited in the community as well, where she was well received. She was told that the wife of a local minister had declared: "Mrs. White's words are very straight; she has gone deeper than any of us in religious experience. We must study the Word to see if these things be so" (DF 28a, "Experiences in Australia," p. 316). WV 292 1 For the Seventh-day Adventist pastor in Parramatta, Robert Hare, she had words of counsel and instruction that she arranged to read to him and his wife. The testimony was received with profit. Voyage To New Zealand WV 292 2 At 2:00 Sabbath afternoon, February 4, Ellen White, together with her son William, her secretary, Emily Campbell, and Elder and Mrs. G. B. Starr, boarded the Rotomahanna for Auckland, New Zealand. She described the ship as a "beautiful steamer, and one of the fastest on these waters" (The Review and Herald, May 30, 1893). She had a convenient and pleasant stateroom on the upper deck, and endured the journey well. Arriving at Auckland Wednesday morning, February 8, she and her companions were taken to a comfortable furnished cottage arranged for by the church. The next 12 days were devoted to meetings in the Auckland church. On two evenings she spoke to attentive audiences in a well-filled theater. In all, she spoke eight times while there. Ellen White Meets The Hare Family WV 292 3 The Hare family was already well known among Adventists "down under" and would be for generations to come. Edward Hare and his wife were among the very first in New Zealand to accept the third angel's message as S. N. Haskell began work in Auckland in late 1885. As soon as he accepted the Sabbath he was eager that his father, Joseph Hare, who resided in Kaeo, should also hear the message. So Haskell made a visit to Kaeo, 160 miles (256 kilometers) north of Auckland. WV 292 4 As a result of that visit many members of that family accepted the third angel's message, including Father Hare. Among the 24 children, 16 of whom were married, several were persons of more than ordinary ability, and many of them had means and extensive influence. WV 292 5 The little chapel at Kaeo was built by the Hare family, who largely composed its membership. WV 292 6 Now, eight years after Haskell's first visit, Ellen White was in New Zealand and was urged to visit Kaeo. Kaeo was a 24-hour journey from Auckland by a coastal boat, which made several stops en route. There was just time to squeeze in a two-week visit to Kaeo before entering into preparations for the camp meeting scheduled to open in Napier on Thursday, March 23. WV 292 7 So on Monday the White party, the same that had come from Australia, boarded the Clansman at Auckland for its weekly trip north. WV 292 8 When they arrived at their destination, Whangaroa Harbor, at 7:00 in the evening, Joseph and Metcalfe Hare were there to meet them. The men had come three miles (five kilometers) from Kaeo in their skiff. Travelers and baggage were transferred to the little boat, and they started on the two-hour trip to Kaeo. The water was smooth, the air was mild, and the new moon gave just enough light to outline the mountains (Ibid., May 30, 1893). Ellen White described the trip in her diary: WV 293 1 Willie sat at the end of the boat at the helm, his back to my back to give support and to guide the boat. Brethren Hare stood up in the boat, each with an oar, and were guided by word and motion of head when the boat should go veering to right and left in the narrow passage, shunning rocks and dangerous places. WV 293 2 The view on this passage must be grand when it can be seen, but it was night and we were deprived of the privilege of viewing the scenery. The water was as smooth as a beautiful lake.... The landing place was close to Joseph Hare's back yard. We stepped, with help, on the embankment and passed through the gate, and a few steps brought us to the back piazza [porch]. We climbed the steps and entered the open door and were welcomed by Sister Hare (Manuscript 77, 1893). WV 293 3 In the morning Father Hare came with his carriage and took them the three miles (five kilometers) to his home. As they traveled, Ellen White became ecstatic by what she saw: fern trees in abundance, mountains "closely linked one to another, rounded or sharp at the top, and precipice like at the sides; then uniting with this was still another and another, peak after peak presenting itself like links uniting in a chain" (Ibid.). Father Hare's home was well located, close to a high, wooded mountain. A passing stream supplied pure water. There was a flourishing orchard of apples, pears, peaches, plums, and quince trees, and beyond, beautiful, fragrant pines. WV 293 4 Sabbath morning Mrs. White spoke in the little meetinghouse the Hare family had built. As she stood before her audience, she recognized faces she had seen in vision, as had happened to her many times. She was well aware of the experiences and attitudes of some present (Ibid.). Sunday afternoon she addressed about 200 of the community folks at the Wesleyan church. George Starr spoke in the same church Sunday evening. Thus began a busy stay at Kaeo. WV 293 5 Some members of the Hare family had not yet confessed Christ. Of the youth she wrote that "there are some in Kaeo whom God has been calling to fit themselves for labor in His vineyard, and we rejoice that several are preparing to go to the Bible school" in Australia (Ibid., May 30, 1893). Because of bad weather and irregular boat schedules, the visitors stayed an extra week in Kaeo. They filled the time with meetings and in earnest visiting from family to family. Near the time for them to leave, Minnie and Susan Hare, ages 20 and 14, respectively, youngest daughters of Father Hare, were baptized. WV 294 1 Thursday morning, March 16, the visiting group caught the steamer for Auckland. Ellen White and the Starrs were taken to Whangaroa Harbor on Wednesday afternoon so that Mrs. White could speak in the town hall that evening. W. C. White and Emily Campbell came with the baggage early Thursday morning, and they were soon on the Clansman en route to Auckland. WV 294 2 At Auckland they changed to the Wairarapa, bound for Napier. Here the first Seventh-day Adventist camp meeting in the Southern Hemisphere was scheduled to open on Thursday, March 23. First SDA Camp Meeting In The Southern Hemisphere WV 294 3 The little city of Napier was a beautiful place, the resident portion of the town having been built on a series of high hills overlooking the sea. Ellen White, W. C. White, and Emily were taken to the comfortable home of the Doctors Caro, not far from where preparations were already under way for the camp meeting. They were to be entertained there for the full time. A two-wheeled horse-drawn rig was made available for Ellen White's use in getting to the meetings. WV 294 4 Arrangements had been made for her to speak Sunday evening in the Theater Royal, and she presented her favorite theme, "The Love of God," to an attentive audience. The next three days were devoted to getting ready for the meeting. Two large tents were pitched. Notice had been sent to the churches weeks before, but the response was poor, so plans for a dining tent and a reception tent were dropped. Only a few family tents were pitched. It was expected that the restaurant in town could serve whatever food was needed. WV 294 5 However, by midweek boats and trains brought delegations from the churches, fully doubling the number expected. The camp meeting planners faced a minor crisis. WV 294 6 From the time plans were under way, Ellen White had urged that this first camp meeting must be a sample of what future camp meetings should be. Over and over she declared: "'See, saith he, that thou make all things according to the pattern shewed to thee in the mount.' As a people," she said, "we have lost much by neglecting order and method." She commented, "Although it takes time and careful thought and labor, and often seems to make our work cost more, in the end we can see that it was a paying business to do everything in the most perfect manner" (Ibid., June 6, 1893). For the people to go uptown for their meals would, she pointed out, "break into our program, waste precious time, and bring in a haphazard state of things that should be avoided" (Ibid.). WV 294 7 The camp was enlarged; more tents were procured, a reception tent was fitted up, and also a dining tent. WV 295 1 The food provided was plain and substantial, but plentiful. Instead of the dozen people first expected, about 30 took their meals in the dining tent. WV 295 2 The first meeting in the big tent was on Tuesday evening, in advance of the opening, and Stephen McCullagh spoke. On the first Sabbath afternoon Ellen White was the speaker. At the close of her address she extended invitations for a response, first from those who had never taken their stand for Christ and then from those "who professed to be the followers of Christ, who had not the evidence of His acceptance." The responses were encouraging. A hard rain had come up, and the big tent leaked in many places, but this did not bother the audience, for the interest in "eternal matters" was too deep to be affected by the surroundings. As the rain continued, George Starr gave precious instruction and exhorted the people. The meeting continued until sundown (Ibid.). WV 295 3 Sunday evening six were baptized. Monday was devoted to business meetings. WV 295 4 The messages presented at the camp were very practical, with Ellen White joining the ministers in their work. WV 295 5 The camp meeting was scheduled to close on Wednesday, April 5, but boat transportation was delayed, and so meetings continued another day. A meeting for literature evangelists followed over the weekend. Mrs. White remained for still another week in Napier; she and associate workers visited families and churches nearby. But much of her time was devoted to writing. WV 295 6 Two or three weeks after the camp meeting was over she wrote of its success to Harmon Lindsay in Battle Creek: WV 295 7 Our camp meeting in Napier was excellent from the commencement to the close. Several decided to observe the Sabbath for the first time, and some who had left the church came back (Letter 79, 1893). The Winter In New Zealand WV 295 8 With the Napier camp meeting over, Ellen White and her party moved on to Wellington at the southern tip of North Island, New Zealand. Wellington was the headquarters of the New Zealand Conference--if a book depository and the president's residence together could be called a headquarters. M. C. Israel served as president. Three rooms of this building were made available to Mrs. White and Emily Campbell (The Review and Herald, June 13, 1893). WV 295 9 It was planned that Mrs. White would reside there for a month or six weeks, but it turned out to be the four months of the winter. WV 295 10 It was Tuesday, April 18, when they moved in, and she closed her diary entry for that day with the words "Now comes the taxing part of our work--preparing not only the American mail, which closes Thursday, but mail for Melbourne, which leaves every week" (Ibid.). WV 296 1 As there was no church in Wellington, the whole worker group would drive six miles (10 kilometers) to Petone for Sabbath services. WV 296 2 There were many difficulties for the advancement of the work in New Zealand. Canright's books and a consistent opposition of Protestant ministers had a strong influence. Elder Daniells had had good congregations; Elder Israel had worked there for four years, but nothing had been successful in creating an interest. A deep sleep seemed to be upon the people. WV 296 3 Determined to make a break, the workers decided to rent the skating rink, which would seat about 1,000, for evangelistic meetings. Even though the rent seemed high, they would go forward in the name of the Lord and do something. At 3:00 Sunday afternoon, April 30, Ellen White spoke there on temperance to a good audience. She reported deep interest on the part of the hearers. In the evening Starr addressed an audience of about the same size on the inspiration of the Scriptures. An interest was created, and meetings continued for some time in the skating rink on Sabbath, Sunday, and some evenings. WV 296 4 Ever since crossing the Pacific nearly two years earlier Ellen White had been watching for an opportunity to write on Christ's life. Now in the winter months in New Zealand--June, July, and August--when travel would be somewhat curtailed, she determined to push the work forward as her strength and program would allow. She was glad to have found at the Tract Society Depository a quiet and comfortable place to write. A Mother's Anxiety WV 296 5 During this time letters from James Edson White brought little comfort to his mother. While she was in New Zealand, he was in Chicago in the printing business, and quite involved in debt, which was not unusual for him. In one letter he stated, "I am not at all religiously inclined." There had been times when, with a heart dedicated to God, he had served in the Lord's work--Sabbath school, hymnbook preparation, publishing, et cetera. Now his letter, with these words, nearly crushed her. WV 296 6 Ellen White's response, in a letter that filled 10 double-spaced typewritten pages, described a dream in which was presented to her the case of a young man about to be carried away by the undertow, but was saved by the effort of one who risked his life to save him. WV 296 7 The letter, written in anguish, was attended by the winning and softening influence of the Spirit of God. Edson yielded his hard heart and experienced a reconversion. His immediate response and his experience of the next two or three weeks are not recorded in the files, but on August 10, 1893, he wrote to his mother: WV 296 8 I have surrendered fully and completely, and never enjoyed life before as I am now [enjoying it]. I have for years been under a strain, with so much to accomplish, and it has stood right in my way. Now, I have left it all with my Saviour, and the burden does not bear me down any longer. I have no desire for amusements and pleasures that made up the sum of my enjoyments before, but have an enjoyment in the meetings with the people of God such as I never had before. WV 297 1 As to his future, he declared he wanted to connect with the work of the church in some way. Later in the month he wrote his mother: "I have been thinking of going down into Tennessee to work among the colored people....I shall go into the work somewhere in the spring.... I still hope and trust in God, and am sure He will care for me. I have proved my own way and it is a poor way. I now want God's way, and I know it will be a good way." WV 297 2 Through the next decade Ellen White thrilled to Edson's vivid reports of God's blessings as he pioneered the work among the Blacks in the great Southland of the United States. Dental Problems WV 297 3 Mrs. White's teeth were causing her a good deal of trouble. Some were abscessing, and she concluded it was time to get rid of them. She had only eight left, and she wrote to Dr. Caro, the dentist in whose home she had stayed in Napier, inquiring whether she could come down to Wellington and have them pulled out. They settled on the date, Wednesday, July 5. At the end of the day she told the story in her diary: WV 297 4 Sister Caro came in the night; is in the house. I met her in the morning at the breakfast table. She said, "Are you sorry to see me?" I answered, "I am pleased to meet Sister Caro, certainly. Not so certain whether I am pleased to meet Mrs. Dr. Caro, dentist." WV 297 5 At ten o'clock I was in the chair, and in a short time eight teeth were drawn. I was glad the job was over. I did not wince or groan.... I had asked the Lord to strengthen me and give me grace to endure the painful process, and I know the Lord heard my prayer. WV 297 6 After the teeth were extracted, Sister Caro shook like an aspen leaf. Her hands were shaking, and she was suffering pain of body. She had felt sick, she said, on the cars during her ten hours' ride. She dreaded to give pain to Sister White.... But she knew she must perform the operation, and went through with it (Manuscript 81, 1893). WV 297 7 Ellen White took nothing to deaden the pain, for she suffered adverse aftereffects of such medication. WV 298 1 Then the patient turned attendant. She led Dr. Caro to a comfortable chair and found something to refresh her. As Mrs. White looked ahead she could see that she would have to give up public work for a while, perhaps for two months, when Dr. Caro would fit her for a new set of teeth. She pushed ahead with her writing. Determined To Win New Zealand WV 298 2 Of Wellington, and of New Zealand in general, Ellen White cried almost in despair: "God has a people in this place, and how can we reach them?" (Letter 9a, 1893). WV 298 3 Writing to the churches in America, she described the difficulties for success in evangelistic effort. There was no church in Wellington; Adventists met in Elder Israel's house. People were not attracted to meetings in halls. Workers had tried everything possible to get people out. They circulated notices, leaflets, tracts. Workers went from house to house, sowing the seed upon ground that had hitherto proved unfruitful. WV 298 4 But the prejudice seemed like a granite wall. So far, except in a few places, almost every conventional means of reaching the people had failed. A New Approach In Gisborne WV 298 5 As the little worker group counseled together, they decided to try a new approach to arrest the attention of the public. In letters to her son W. C. White and to her niece Addie Walling, Ellen White described what took place: WV 298 6 We thought we would strike out on a new line. We would have Sunday-afternoon services in an open-air meeting. We did not know how it would come out.... Brother Wilson and Brother Alfred Wade secured the paddock just back of the post office. There was one large willow tree. Under this a platform was made and the organ and stand placed on the platform. Lumber for seats was right in the yard, costing nothing for their use (Letter 140, 1893). WV 298 7 There were seats without backs in abundance, and a dozen taken from the church with backs.... The weather was favorable, and we had an excellent congregation. The mayor and some of the first people in Gisborne were in attendance. WV 298 8 I spoke upon temperance, and this is a living question here at this time. Hundreds were out to hear, and there was perfect order.... Mothers and any number of children were present. You would have supposed that the children had had an opiate, for there was not a whimper from them. My voice reached all over the enclosure (paddock is the name they give it here). WV 299 1 Some of the hearers were very enthusiastic over the matter. The mayor, the policeman, and several others said it was by far the best gospel temperance discourse that they had ever heard. We pronounced it a success and decided that we would have a similar meeting the next Sunday afternoon (Letter 68, 1893). WV 299 2 They did hold just such a meeting the next Sunday afternoon. It, too, was a decided success. Ellen White commented: "One thing we have learned, and that is that we can gather the people in the open air, and there are no sleepy ones. Our meetings were conducted just as orderly as if in a meetinghouse" (Ibid.). A church member declared, "It is altogether the best advertisement of our people they have ever had in Gisborne" (Letter 140, 1893). WV 299 3 Prejudice was broken down, and from that time on the meetings in the church and the Theatre Royal were well attended. At last they had witnessed a breakthrough. The Wellington Camp Meeting WV 299 4 It was finally decided to hold the New Zealand camp meeting, scheduled for November 23, 1893, at Wellington at the south tip of North Island instead of at Auckland in the extreme north of the island. The president of the General Conference, Elder O. A. Olsen, would be arriving from Africa. And the missionary brigantine Pitcairn would be in port. Also of importance, it was thought this might be the right time to add impetus to the breakthrough in evangelism in this most difficult place. WV 299 5 On Monday, November 20, Ellen White, with Emily, arrived at Wellington at 10:00 at night. W. C. White was on hand to meet the train. They hastened to rented rooms. WV 299 6 New tents, both large and small, had been shipped from Australia and were now being pitched on high dry ground in a beautiful fenced paddock within walking distance of the city of Wellington. It was with bated breath that church members and others watched the process. Wellington was well known for its fierce winds. Not long before this a circus tent had been torn to shreds by the high wind. Church leaders knew well the risks. "Our earnest prayer," wrote Mrs. White, "is that this encampment may have the favor of God. The winds and fountains of waters are in His hands, under His control" (Manuscript 88, 1893). WV 299 7 God did hold His sheltering hand over the encampment. An early report to the Bible Echo indicated this: WV 299 8 Every provision is made, and every care taken, to carry out the arrangements with facility and decorum. The tents are arranged in streets. The large tent has seating accommodation for about six hundred (January 1, 1894). WV 300 1 O. A. Olsen arrived during the opening days of the meeting, and he became the main and much appreciated speaker. Pitcairn was in port, and her officers and crew were a help to the meeting. Dr. M. G. Kellogg, the medical missionary of the ship, was drawn into service and spoke from day to day on health topics and Christian temperance, which were reported to be one of the most telling and interesting features of the meetings (Ibid.). WV 300 2 From the very beginning Ellen White was often on the platform and almost every day addressed the congregation. Sabbath afternoon she spoke, and again on the afternoon of Sunday, her sixty-sixth birthday. She felt great freedom as she took pleasure in "showing our colors on which were inscribed the commandments of God and the faith of Jesus." Reporting the response, she wrote: WV 300 3 I told them that we were Seventh-day Adventists, and the reason of the name which distinguished us from other denominations. All listened with deepest interest (Letter 75, 1893). WV 300 4 Sunday evening the tent was full when G. T. Wilson was the speaker. Ellen White's disclosure of the identity of the people holding the meetings did not deter a good attendance. In a letter to Edson she told of their concern for the success of the meeting: WV 300 5 We had much fear lest we would have a very slim attendance, but we were happily disappointed. From the first to the last there was a good appearance of congregation of the best class of our own people who fed on the bread of life during the meeting. Evenings there were good-sized congregations of outsiders.... WV 300 6 We have had good, large, respectful audiences, and a very large number of people now understand what we do believe.... People listened as if spellbound.... The citizens were impressed with this meeting as nothing else could have transpired to impress them. When the winds blew strong, there would be many looking with wonder to see every tent standing unharmed (Letter 121, 1893). WV 300 7 Ellen White wrote: "The camp meeting is a success.... The Lord is in the encampment" (Letter 75, 1893). "Indeed, the whole meeting was a spiritual feast" (The Bible Echo, January 8, 1894). WV 300 8 Twenty-four persons were baptized as a result of the services. WV 300 9 Dr. Kellogg and G. T. Wilson remained in Wellington for a time to follow up the camp meeting interest. In the meantime the tents were quickly dismantled and shipped to Australia for use in their first camp meeting, scheduled to open in a suburb of Melbourne on January 5. WV 300 10 Within a week of the close of the camp meeting Ellen White had closed up her work and was one of quite a large group, which included W. C. White and O. A. Olsen, on their way back to Australia. * WV 301 1 In leaving New Zealand she left behind a number of friends with whom she had formed close relationships and who would later be known in the denomination. Among them were the Caros in Napier and the Browns in Long Point. Evangelistic Thrust In Australia WV 301 2 With the Wellington camp meeting fresh in their minds, the workers looked forward optimistically to plans for the first camp meeting in Australia. They entertained hopes that there would be a response similar to that witnessed in New Zealand. The meeting was scheduled to open in Melbourne on Friday, January 5, 1894, and there was just time to get the tents pitched for this innovation in gospel preaching. WV 301 3 The committee on location found a 10-acre (four-hectare) tract of land, grass-covered and partly shaded by eucalyptus trees (blue gum), in the suburb of Middle Brighton, nine miles (14 kilometers) from the Melbourne post office. It was south of the city, near the bay, and was served by an excellent railway line that had trains running every 30 minutes from morning till late at night. WV 301 4 Family tents were being made in three sizes for the camp meeting. Prices and styles of tents that might be purchased in the city did not fit the plans of the camp meeting committee, so good material was secured, and by early November, 35 tents were ready for sale or rent. WV 301 5 The Bible Echo for December 8 carried an Ellen White appeal for an outstanding attendance, as she pointed out the objectives of the meeting. It was to be a time of spiritual refreshing for the church and also an effective means of reaching the city with the third angel's message. "Come to the Feast" was the title of the three-column invitation. WV 301 6 Notice was also given of some of the best help the denomination could supply in making the meetings a success. The president of the General Conference of Seventh-day Adventists would be present; Ellen White and W. C. White would be there; and Dr. M. G. Kellogg, ship physician for the Pitcairn, would be giving instruction along health lines. One notice especially delighted the believers of a few years: WV 301 7 Our readers will be pleased to hear that Elder J. O. Corliss, who spent some time in Australia five or six years since, is now on his way back, accompanied by Elder W. A. Colcord. They expect to be with us at our camp meeting (The Bible Echo, December 1, 1893). WV 301 8 It was announced also that there would be a dining tent on the campgrounds, "furnished with tables, dishes, chairs, et cetera, and with proper waiters to serve the meals" (Ibid., November 22, 1893). WV 302 1 A weeklong workers' meeting would immediately precede the camp meeting, so the pitching of tents began on Tuesday, December 26. Initial plans called for 50 family tents, but these were taken so quickly that orders were given for 25 more. WV 302 2 The camp meeting opened on Friday, January 5, as scheduled. Through buying and renting, the number of family tents had more than doubled during the week of the workers' meetings. Even though the nation was passing through stringent economic times, every possible effort had been made to "make all things in the camp meeting after the divine order" (The Review and Herald, September 25, 1894). WV 302 3 The community in Brighton, a beautiful town, was stirred. The Sabbath meetings were a feast for the believers, and by then the grounds were being filled with people from the community whose interest had been aroused by the tent city and the distribution of reading matter. Ellen White wrote: WV 302 4 People of the finest and noblest of society are coming from all places. The tent is filled in the afternoons and evenings, so there is scarcely room for them to find a seat (Letter 125, 1894). WV 302 5 In the afternoons and evenings throughout the week our congregations number about one thousand (Letter 100, 1894). WV 302 6 Many voices are heard expressing the gratitude of joyful hearts as men and women contemplate the precious truth of the third angel's message, and come to realize the paternal love of God (Letter 86, 1894). WV 302 7 The visitors made good use of the dining tent. One hundred ninety were served on Sunday, January 14. The cost to the patrons was only sixpence, or twelve and a half cents. No meat was served, and the diners really enjoyed their meals (Manuscript 3, 1894). WV 302 8 "This camp meeting is advertising us as nothing else could," Ellen White wrote in her letter to Mrs. Caro. "The people say it is a wonder of wonders, this city of clean, white tents. Oh, I am so thankful" (Letter 100, 1894). WV 302 9 On Sunday, January 14, Mrs. White wrote to A. T. Jones in Battle Creek: WV 302 10 The first Sabbath of the conference meeting [January 6] three commenced the observance of the Sabbath, and yesterday five more took their position on the truth. Two businessmen [A. W. Anderson * and his brother Richard] with their wives and relatives, numbering eight, begged for tents in order that they might remain on the ground and attend early-morning and evening meetings. One of the men will return every day with his horse and carriage to Melbourne, a distance of eight or ten miles (13 or 16 kilometers) and look after the business, returning at night. WV 303 1 These two brothers keep a large music establishment and are convicted of the truth, and we believe will yet take their position. Far and near the sound has gone out concerning this city of tents, and the most wonderful interest is awakened. WV 303 2 Other campers crowded together a bit to make two tents available to the Andersons, who camped there for a few days. WV 303 3 One of the attendees at the meetings was Mrs. Press, who was president of the Women's Christian Temperance Union and for several years had been a vegetarian. She sought an interview with Ellen White and visited with her in her tent. Mrs. Press requested Mrs. White to address her group, and urged participation on the part of Seventh-day Adventists in the work of the WCTU. The WCTU president called for someone to give the WCTU members lessons in hygienic cooking. When told the Adventists had no one in Australia well enough qualified, her response was, "Tell us what you do know" (Letter 88a, 1894). WV 303 4 Not long after this Capt. and Mrs. Press hosted a private cooking school conducted by Mrs. Starr and Mrs. Tuxford in their home. Helpful guidance in food preparation was given to the Press family in connection with this cooking school (Letter 127, 1894). WV 303 5 Thoroughly pleased with the response the meetings were receiving, Ellen White wrote enthusiastically to A. T. Jones in America: WV 303 6 This is the first camp meeting that Melbourne has seen, and it is a marvel of wonder to the people. There is a decided interest to hear the truth. This interest we have never seen equaled among those not of our faith. The camp meeting is doing more to bring our work before the people than years of labor could have done.... Yesterday the most noted physician in North Fitzroy was here to listen. Some ministers have been here, and a large number of businessmen (Letter 37, 1894). WV 303 7 Writing to Edson White, she said, "Taking it on all sides, this is the best camp meeting we have ever attended" (Letter 86, 1894). A Union Conference Is Born WV 303 8 Following the camp meeting a business session of the Australian Conference was conducted. Eight meetings were held, beginning on Monday morning, January 8, and running through the week. WV 303 9 As was the case with all local conferences and missions throughout the world, those in Australia were separate units under the direction of the General Conference, with headquarters in Battle Creek, Michigan. Local conferences, when formed, were accepted into the General Conference. The arrangement oftentimes proved awkward. WV 304 1 One problem was the time element. Mail to and from the United States took a month each way. Then there was the distance between local conference or mission and the General Conference. Institutions were developing to serve the peoples of the whole South Pacific, and they needed careful supervision. All this led A. G. Daniells and W. C. White to give study to a type of organization that would bind together the local organizations in a given area into an administrative unit, which in turn would be responsible to the General Conference. In several trips they took together to New Zealand and back they had time to canvass the matter carefully and to outline a course that might be followed. WV 304 2 With the business of the Australian Conference out of the way by the end of the second week, the key workers turned their attention to the creation of a new type of organization, which would stand between local conferences, missions, institutions, and the General Conference. In this way matters of local concern could be studied and acted upon by those nearby. WV 304 3 On Monday morning, January 15, with W. C. White, who had been appointed by the General Conference as the "superintendent of the Australasian Field," in the chair, some 250 persons came together to consider the matter of forming a union conference. Olsen was asked to preside at the meetings--nine in all during the next 10 days. Committees on organization, nominations, and resolutions were appointed. WV 304 4 The committee on organization presented a constitution that would foster the beginning of the new union conference and called for steps to be taken to enable it to hold church and school property. The nominating committee recommended for officers: president, W. C. White; vice president, A. G. Daniells; secretary, L. J. Rousseau; treasurer, Echo Publishing Company. WV 304 5 It was a trailblazing meeting, setting up in essence what the church as a whole would adopt within a few years. Olsen was strongly in favor of what was accomplished and worked closely with their church leaders. The development of the union conference organization would relieve the world headquarters of many administrative details. The union conference plan was well thought through and devised with understanding and care. It opened the door for true advancement throughout the Australasian field and in time the world field. Far-Reaching Influence Of The Brighton Camp Meeting WV 304 6 About 100 souls were baptized as the immediate fruitage of the Brighton camp meeting, among them the two Anderson brothers (Letter 40b, 1894). Their wives followed a few months later. An evangelistic tent was pitched in North Brighton, and Elders Corliss and Hare continued with a series of meetings that were all well attended. Another tent was pitched in Williamstown, across Hobson's Bay from Brighton and 12 miles (19 kilometers) south of Melbourne. Here M. C. Israel and W.L.H. Baker carried on the evangelistic thrust. Churches were raised up in both communities. Ellen White spoke at both places, several times in Williamstown, either in the tent or a hired hall (MSS 5, 6, 1894). WV 305 1 All in all, the first camp meeting held in Australia was a success and served to establish a pattern of fruitful evangelistic camp meetings. ------------------------Chapter 20--The Avondale School WV 306 1 The Bible School, which had opened in August 1892 and closed in December, was regarded as a first step in the establishment of a permanent school for young people of all ages in Australia. The importance of training workers in their own land rather than sending them overseas had long been recognized. WV 306 2 When Elders Olsen and White returned with Ellen White from New Zealand to Australia in late December 1893, the search for a school site began in earnest. Following up investigations Arthur Daniells had made, they visited several places during their few days in Sydney. This continued off and on through the late summer and fall. The school had been made a union conference project, which drew W. C. White, the president, very closely into the task. By the time Ellen White had moved to New South Wales, the conviction seemed to prevail that the school should be located in that colony, with its warmer climate, perhaps within 75 miles (120 kilometers) of Sydney. WV 306 3 One very important consideration in the search for a site was the need for good soil and a large acreage to produce crops and provide labor. The majority of the constituents who would support the school would be in a low-income bracket. WV 306 4 The suffering of Sabbathkeeping families, not a few of whom had lost their homes, led some church leaders to feel that the school property should be large enough to provide little farms for some of these families. Thus they thought in terms of 1,000 or 2,000 acres (405 or 810 hectares). WV 306 5 W. C. White, now carrying the burdens of the new Australasian Union Conference in addition to other duties, was engaged in a feverish search for a site for the new school. Ellen White followed each move with keen interest. In his room in the Per Ardua home he not only administered the work of the union conference but also collected samples of soil taken from the different properties that he and other members of the locating committee visited. WV 306 6 In April 1894 the search had narrowed down to the Brettville estate on Dora Creek, which could be purchased for $4,500. The Brettville Estate WV 306 7 The Brettville estate was a tract of undeveloped land of 1,500 acres (610 hectares) 75 miles (120 kilometers) north of Sydney, near the villages of Cooranbong and Morisset on Dora Creek. ("Though the stream is called Dora Creek," wrote Ellen White, "yet it has the appearance of a river, for it is a wide, deep stream" [Letter 82, 1894]). The estate was attractive at the low price of $3.00 an acre (1 hectare) (high-priced land they could not buy); the physical features were very appealing, and the rural situation favorable for the location of the type of school that had been planned. WV 307 1 But a negative report had been given to the church leaders by the government fruit expert who had been requested to examine the soil. He had declared it for the most part very poor, sour, sandy loam resting on yellow clay, or very poor swamp covered with different species of Melaleuca. According to him, the whole of the land was sour, requiring liming and draining (DF 170, A. H. Benson, "Report of the Campbell Tract Near Morisset, N. S. W.," May 21, 1894; see also 4 WCW, pp. 410-412). WV 307 2 Legend has it that when Mr. Benson handed the report to a member of the committee he remarked that "if a bandicoot [a marsupial about the size of a rabbit] were to cross the tract of land he would find it necessary to carry his lunch with him" (see DF 170, "The Avondale School," WCW to F. C. Gilbert, December 22, 1921). WV 307 3 Sometime before this Ellen White had made an appeal through the pages of the Review for members in America who might be willing to pioneer the work in Australia and share their time and abilities in getting the work started in some of these undeveloped places. She declared: WV 307 4 What a great amount of good might be done if some of our brethren and sisters from America would come to these colonies as fruit growers, farmers, or merchants, and in the fear and love of God would seek to win souls to the truth. If such families were consecrated to God, He would use them as His agents (The Review and Herald, February 14, 1893). WV 307 5 In response to this the L. N. Lawrence family--father, mother, and daughter--had come from Michigan at their own expense to aid wherever they could with the work in Australia. WV 307 6 On Wednesday, May 16, 1894, W. C. White, with the Lawrences and others, traveled to Dora Creek to make a preliminary inspection of the Brettville estate. Ellen White reported: WV 307 7 Brother and Sister Lawrence went yesterday [May 16] with a tent, WV 307 8 W. C. White has taken a supply of bedding and provisions, and thus the party will be provided with board and lodging to save hotel bills. And the fact that they can spend their nights on the ground will expedite business. All will return Monday or Tuesday (Letter 46, 1894). WV 307 9 While at Dora Creek the Lawrences found they could rent a small house-- three rooms and a kitchen. This would make it very convenient when the church leaders would come to inspect the property; they would have a place to stay. Ellen White Explores The School Site WV 308 1 A group of church leaders planned to go up from Granville on Wednesday, May 23, to inspect the property. Although Ellen White had not been feeling well, she could not resist the desire to accompany them. The group included Brethren Daniells, Smith, Reekie, Humphries, Caldwell, Collins, and White. WV 308 2 Some time before Mrs. White made this first visit to Cooranbong, she had been given a dream. She described it: WV 308 3 In my dream I was taken to the land that was for sale in Cooranbong. Several of our brethren had been solicited to visit the land, and I dreamed that I was walking upon the ground. I came to a neat-cut furrow that had been plowed one quarter of a yard [.23 meters] deep and two yards [1.8 meters] in length. Two of the brethren who had been acquainted with the rich soil of Iowa were standing before the furrow and saying, "This is not good land; the soil is not favorable." But One who has often spoken in counsel was present also, and He said, "False witness has been borne of this land." Then He described the properties of the different layers of earth. He explained the science of the soil, and said that this land was adapted to the growth of fruit and vegetables, and that if well worked it would produce its treasures for the benefit of man.... WV 308 4 The next day we were on the cars, on our way to meet others who were investigating the land (Manuscript 62, 1898). WV 308 5 We found a good dinner waiting for us, and all seemed to eat as if they relished the food. After dinner we went to the riverside and Brethren Starr, McKenzie, and Collins seated themselves in one boat, Brethren Daniells, McCullagh, and Reekie in a still larger boat, and Willie White, Emily Campbell, and myself in another. WV 308 6 We rode several miles upon the water.... It is somewhat salt, but loses its saltness as it borders the place which we are investigating. It required two rowers to pull the boat upstream. I should judge this is no creek, but a deep, narrow river, and the water is beautiful.... On our way we passed several houses upon farms of about 40 acres [16 hectares] of land.... WV 308 7 When we landed on the ground to be explored, we found a blue-gum tree about one hundred feet [30 meters] long lying on the ground....Around us were immense trees that had been cut down, and parts were taken out which could be used.... I cannot for a moment entertain the idea that land which can produce such large trees can be of a poor quality. I am sure that were pains taken with this land, as is customary to take with land in Michigan, it would be in every way productive (Letter 82, 1894). WV 309 1 She was escorted to some parts of the land, walking and resting and thinking. She later told about finding the furrow: WV 309 2 When we came to Avondale to examine the estate, I went with the brethren to the tract of land. After a time we came to the place I had dreamed of, and there was the furrow that I had seen. The brethren looked at it in surprise. "How had it come there?" they asked. Then I told them the dream that I had had. WV 309 3 "Well," they replied, "you can see that the soil is not good." "That," I answered, "was the testimony borne by the men in my dream, and that was given as the reason why we should not occupy the land. But One stood upon the upturned furrow and said, 'False testimony has been borne concerning this soil. God can furnish a table in the wilderness'" (Letter 350, 1907). WV 309 4 But night was drawing on, and the party returned down Dora Creek to the cottage by the light of the stars. As the larger group came together near the boat-landing, they brought encouraging reports of their findings. Ellen White wrote: WV 309 5 They came from their investigation with a much more favorable impression than they had hitherto received. They had found some excellent land, the best they had seen, and they thought it was a favorable spot for the location of the school. They had found a creek of fresh water, cold and sweet, the best they had ever tasted. On the whole, the day of prospecting had made them much more favorable to the place than they had hitherto been (Letter 82, 1894). WV 309 6 Mrs. White retired early, but the committee earnestly discussed their findings on into the night. There were diverse opinions, for there was considerable variation in different parts of the land, but the majority felt the enterprise could be made to succeed. Added to this was their observation of Mrs. White's confidence in the potentialities of the property. Late that autumn night the committee voted to purchase the Brettville estate for $4,500. Report To The Foreign Mission Board WV 309 7 In his report written June 10 to the Foreign Mission Board in Battle Creek, W. C. White described the tract in considerable detail, filling four single-spaced typewritten pages: WV 310 1 Much of the land in this section of the country is a clayey gravel with subsoil of shale or rock, or a coarse red sand with a subsoil of red clay. So much of it is of this character that the district is generally spoken against. There is much good land to be found in strips, and some most excellent soil in places.... We estimate two hundred acres [80 hectares] fit for vegetables, two hundred fit for fruit, and two hundred good for dairying. The cost of clearing will vary considerably (4 WCW, pp. 420-422). WV 310 2 Twenty-five years earlier land in the area had been cleared for agriculture, and orange and lemon orchards had been planted. But the settlers neglected their orchards and turned to the cutting of timber to supply the nearby mines. WV 310 3 W. C. White reported: WV 310 4 We have prayed most earnestly that if this was the wrong place, something would occur to indicate it, or to hedge up the way; and that if it was the right place, the way might be opened up. So far, everything moves most favorably.... We have signed a contract to buy the place, and have paid £25. At the end of this month, June 30, we are to pay £275, and then we have two years in which to pay the balance, with the privilege of paying all at any time (Ibid., 422, 423). Making A Beginning WV 310 5 The first step was to find the funds with which to make the payment of 275 pounds, due on June 30. W. C. White reported to A. G. Daniells: WV 310 6 On Thursday, June 28, I borrowed £150 from Brother Sherwin and £105 from the Australian Tract Society, and scraped up all there was in our house, and made payment of the £275 due on the first payment (Ibid., 488). WV 310 7 Their solicitor (attorney) said the title was good. Two weeks later Mr. Lawrence, the church member who had come from Michigan, rented an old 12-room hotel in Cooranbong, known as the Healey Hotel, and the furniture at the Bible school in Melbourne was sent for. Arrangements were made for surveying the land (6 WCW, p. 68). The last two weeks of August found quite a company of workers at Cooranbong. WV 310 8 Ellen White's enthusiasm for the Cooranbong property knew no bounds. She began making plans and looked forward to visiting as often as possible. WV 310 9 As soon as it had been decided to purchase the Brettville estate for the school, a horse and cart were purchased in Sydney and dispatched to Cooranbong for the Lawrence family and visitors to use. Mr. Collins, a colporteur leader suffering some eye difficulty, and Jimmy Gregory collected provisions for three days and started out on the 76-mile (122-kilometer) journey. At Cooranbong the rig proved very helpful. It was put to use by Mrs. White, Emily, and May Lacey while visiting Cooranbong in August. (May Lacey was the young woman Willie had met at the Bible school in Melbourne and had brought into the home to replace May Walling, who had returned to America.) WV 311 1 As they drove, or walked around the empty acres, Ellen White liked to visualize what might be planted here and there. She wrote to her close working companion, Marian Davis: WV 311 2 I have planned what can be raised in different places. I have said, "Here can be a crop of alfalfa; there can be strawberries; here can be sweet corn and common corn; and this ground will raise good potatoes, while that will raise good fruit of all kinds." So in imagination I have all the different places in a flourishing condition (Letter 14, 1894). WV 311 3 She little dreamed how long in the future that might be! Work At Cooranbong Brought To A Standstill WV 311 4 In late August, as W. C. White, L. J. Rousseau, L. N. Lawrence, and others were at Cooranbong with the surveyor, tramping over the newly purchased land, two letters were handed to W. C. White--one from F. M. Wilcox, secretary of the Foreign Mission Board in Battle Creek, the other from W. W. Prescott, educational secretary of the General Conference. White read them to Rousseau and Lawrence as they rested in the forest. WV 311 5 The two letters carried the same message. The writers of each had just attended a meeting of the Foreign Mission Board at which W. C. White's letter of June 10, with his description of the land at Cooranbong, had been read. Each conveyed the same word--that the board felt, from the description of the land, it would be well to look for other property that was more promising, even if, because of a higher price, not more than 40 acres (16 hectares) could be secured. White called a halt to the work in progress, and the surveyor was sent back to Sydney (DF 170, "Report of the Proceedings of the Executive Committee of the Australasian Union Conference for the Year 1894"; 6 WCW, pp. 126, 129). WV 311 6 To Prescott, White wrote on September 3: WV 311 7 As regards the land, we are acting upon the suggestion of the Mission Board, and have suspended all operations as far as we can. How this will affect our future progress and prospects, we cannot now conjecture. If it were an enterprise of our own, we might have many forebodings, but as we are servants of a King, and as He has power to make light from darkness, and to turn what looks to be failure into success, we shall wait and trust (6 WCW, p. 126). WV 312 1 Dreaded misgivings swept over W. C. White. He later described the circumstances in the report he prepared to present to the constituency at the camp meeting to be held at Ashfield, near Sydney. After noting the careful inspection of many properties and that there had been 28 meetings of the committee on school location between January 23 and August 29, he reluctantly wrote: WV 312 2 Letters were received from the secretary of the Foreign Mission Board and the educational secretary of the General Conference acknowledging receipt of the description of the place sent them by W. C. White and intimating their fears that the place was not suitable for our work. The same fears were felt to some extent by W. C. White, L. J. Rousseau, and [A. G.] Daniells; therefore, at a meeting held in Sydney, August 27, White, Daniells, McCullagh, Reekie, and Rousseau being present, the following resolution was adopted: WV 312 3 Whereas, The Mission Board has expressed doubts and cautions regarding our school location, therefore, WV 312 4 Resolved, That we delay further proceedings at Cooranbong until we have time to consider the question of location (DF 170, "Report of the Proceedings of the Executive Committee of the Australasian Union Conference for the Year 1894"). WV 312 5 Somewhat stunned, W. C. White found himself frequently humming the words "Wait, meekly wait, and murmur not" (6 WCW, p. 137), and threw himself into the search for what might be a more promising site for the school. To Ellen White also, the decision of the Foreign Mission Board was a blow, and she waited at Cooranbong for word on what action would be taken by the committee on school location to be held in Sydney, Monday, August 27. On that same day she wrote: WV 312 6 The more I see the school property, the more I am amazed at the cheap price at which it has been purchased. When the board want to go back on this purchase, I pledge myself to secure the land. I will settle it with poor families; I will have missionary families come out from America and do the best kind of missionary work in educating the people as to how to till the soil and make it productive (Manuscript 35, 1894). WV 312 7 On Wednesday, August 29, Ellen White received a telegram calling for her to return to Sydney the next morning. Cutting short her restful stay at Cooranbong, she and her women helpers took the morning train, arriving at Sydney about noon. They were met by W. C. White, Daniells, Reekie, and Rousseau, and taken to the mission. Here, after refreshments, the news of the decision of the committee on Monday was broken to Ellen White. That evening she wrote of it in her diary: WV 313 1 Brethren Rousseau and Daniells had propositions to lay before us that the land selected for the locating of the school was not as good land as we should have on which to erect buildings; we should be disappointed in the cultivation of the land; it was not rich enough to produce good crops, et cetera, et cetera. WV 313 2 This was a surprising intelligence to us, and we could not view the matter in the same light. We knew we had evidence that the Lord had directed in the purchase of the land. They proposed searching still for land.... The land purchased was the best, as far as advantages were concerned. To go back on this and begin another search meant loss of time, expense in outlay of means, great anxiety and uneasiness, and delay in locating the school, putting us back one year. WV 313 3 We could not see light in this. We thought of the children of Israel who inquired, Can God set a table in the wilderness? He did do this, and with God's blessing resting upon the school, the land will be blessed to produce good crops.... I knew from light given me we had made no mistake (Manuscript 77, 1894). WV 313 4 It was clear where her confidence lay, and this was a point that neither the committee in Australia nor the Foreign Mission Board in Battle Creek could put out of mind, yet their best judgment led them to look with misgivings on plans to build a college at Cooranbong. WV 313 5 While to Ellen White the Brettville estate at Cooranbong was the right place, she knew that the final decision must be made by the church leaders, and they must be sufficiently confident of their decision to see the plans through not only in favorable circumstances but also in the face of the most foreboding difficulties. WV 313 6 The course now outlined seemed to her "very much like the work of the great adversary to block the way of advance, and to give to brethren easily tempted and critical the impression that God was not leading in the school enterprise. I believe this to be a hindrance that the Lord has nothing to do with. Oh, how my heart aches! I do not know what to do but to just rest in the Lord and wait patiently for Him" (Ibid.). WV 313 7 The decision to search further for land remained firm, and the task was begun. Ellen White reluctantly joined the committee in inspecting new sites. Avondale College: On Hold WV 314 1 When Ellen White and her companions returned to Granville, it was to a different house. Her first home in Australia had been in Melbourne, where she made her headquarters for six months. When the next term of the Australasian Bible School was scheduled to open on April 4, the time had come when she must close up her work in Melbourne to free for student use the rooms she and her helpers were occupying. Also, the climate of New South Wales, being farther north, gave promise of being more comfortable than that of Melbourne. So in March a house was rented for her in Granville, a Sydney suburb. WV 314 2 The home in Granville, as do many houses in Australia, carried a name: Per Ardua. It was of brick and had 10 rooms, some oddly shaped. It stood on a three-acre (one-hectare) plot with an orchard, a place for a vegetable garden, and a grassy paddock, with some shade from gum trees. There were also shade trees in the front. In a letter to Willie, Ellen White commented favorably on the fireplaces, the broad porches, and the flower garden; she was pleased with the home generally. The building was large enough, with crowding, for her and her son, plus Elder and Mrs. Starr and several of her helpers. WV 314 3 W. C. White, a widower whose growing girls were living at his home in Battle Creek, was driven, as it were, from pillar to post in his living accommodations. Forced to the strictest of economy by a shortage of means, he contented himself with a room in his mother's home. He traveled the ocean by steerage; took low-fare, slow trains when there was a choice; and as union president often typed his own letters and worked prodigiously. WV 314 4 Per Ardua was at the foot of a hill, had low, rather small windows, and as time passed by Mrs. White became less pleased with it. Norfolk Villa In Granville WV 314 5 On looking around in June, as winter came on, they found a large house, Norfolk Villa, on top of a nearby hill in a neighborhood known as Harris Park. WV 314 6 W. C. White described it as high, light, and dry, and planned more conveniently than where they had been living. It had 10 rooms and rented for the same rate as the previous property, $5.00 a week. "It is ... real homelike," he said, with a "big dining room," which was a big comfort, for the whole family could gather (4 WCW, pp. 459, 489). WV 314 7 Ellen White's tent was pitched as an extra bedroom for the many visitors who came and went (Letter 30a, 1894). The day after they were settled in the new home, July 9, she wrote to Edson: WV 314 8 We are now in our new home. The house is the best we have ever lived in. It is two-story. I have the room above the parlor. Both parlor and chamber have large bay windows, and the scenery is very fine. Everything is nice and pleasant here, and it is more healthful (Letter 133, 1894). WV 315 1 The new home offered some relief to W. C. White, for his room, which served also as his office, was light and airy. He kept an observant eye on his mother and her welfare, and when at home made it a point to walk with her a few minutes after breakfast or dinner. Running A Free Hotel WV 315 2 With the interest developing at Cooranbong, the White home was a sort of stopping-off place, rather like a free hotel, a situation to which they tried hard to adjust. WV 315 3 Ellen White wrote of the heavy burden of entertaining. As preparations were being made to send off Jimmy Gregory and Mr. Collins with the horse and cart to Cooranbong, she wrote to Willie: WV 315 4 We are supplying them with provisions for a three-day journey. We are expected to entertain all the saints who come and go, to shelter and feed all the horses, to provide provisions for all who go out, and to lunch all who come in. WV 315 5 This would be all very well if it were only an occasional thing, but when it is continual, it is a great wear upon the housekeeper and upon those who do the work. They are continually tired and cannot get rested, and besides this, our purse will not always hold out so that we can run a free hotel. WV 315 6 She asked: WV 315 7 But what can we do? We do not wish to say No, and yet the work of entertaining all who come is no light matter. Few understand or appreciate how taxing it can be; but if this is our way to help, we will do it cheerfully, and say Amen. WV 315 8 But it is essential that we donate large sums of money to the work and that we lead out in benevolent enterprises.... Is it our duty also to keep a free hotel, and to carry these other burdens? May the Lord give us His wisdom and His blessing, is our most earnest prayer (Letter 85, 1894). WV 315 9 Within a few days Ellen White felt remorse and self-condemnation for complaining. Repenting, she bravely wrote: WV 315 10 I begrudge nothing in the line of food or anything to make guests comfortable, and should there be a change made in the matter of entertaining, I should certainly feel the loss and regret it so much. So I lay that burden down as wholly unnecessary, and will entertain the children of God whenever it seems to be necessary (Letter 135, 1894). WV 316 1 It took some doing to feed a family of a dozen or 15 adults, with two to four visitors nearly every day. Now as the fruit came on, they prepared to move into a heavy canning program. On Thursday, December 20, as she wrote to Edson and Emma, she gave a little insight into the involvements: WV 316 2 Well, we are now in the midst of fruit canning. We have canned one hundred quarts [ninety-five liters] of peaches and have a case more to can. Emily and I rode out five miles [eight kilometers] in the country and ordered twelve cases of peaches, one dollar a case. A case holds about one bushel [four pecks]. The ones we canned are the strawberry peach, called the day peach here.... WV 316 3 Emily has canned fifty-six quarts [fifty-three liters] today of apricots, and we have twelve cases yet to can. We did have such a dearth of anything in the line of fruit desirable that we are putting in a good supply [Letter 124, 1894]. WV 316 4 A month later Ellen White could report, "We have canned no less than three hundred quarts [284 liters], and no less than one hundred [ninety-five liters] more will be canned"--some from the peach trees in their little orchard. She commented, "If I continue to keep open a free hotel, I must make provision for the same" (Letter 118, 1895). She reveled in the fruit in the Sydney area, especially the peaches and the grapes. The Ashfield Camp Meeting WV 316 5 On September 10 the Bible Echo carried an announcement that the Australian camp meeting for 1894 would be held at Sydney, October 18-30; there would also be a 10-day workers' meeting preceding the camp. The land selected was a five-acre (two-hectare) grassy plot in Ashfield, five miles (eight kilometers) from the Sydney General Post Office. WV 316 6 Granville, with easy access to Sydney and a number of rail connections, had become somewhat of a center of evangelistic operations. But all eyes were on the coming camp meeting and the annual session of the Australian Conference that would accompany it in late October. WV 316 7 To advertise the evangelistic meetings, which was a new thing for that area, a special camp meeting issue of the Bible Echo, dated October 15, was published. During the workers' meeting 20 young people distributed it to the homes in the various suburbs of Sydney. As they called on people, they sold copies of the Echo and gave a hearty invitation to attend the camp meeting. Some 8,000 copies of the Echo were sold, and another 8,000 copies of the special cover, carrying an advertisement of the coming meeting, were given away. WV 317 1 As church members came in on Friday, October 19, they found more than 50 white canvas family tents among and under the shade trees. Another dozen were added by the end of the first week. WV 317 2 A large sign over the entrance to the enclosed grounds read, "Whosoever will, let him come" (Manuscript 1, 1895). In response to the advertising, Sabbath afternoon the attendance began to swell, and Ellen White reported to Olsen: WV 317 3 On Sunday we had an immense congregation. The large tent was full, there was a wall of people on the outside, and the carriages filled with people in the street. The tents are a great surprise and curiosity to the people, and indeed, these white cotton houses interspersed among the green trees are a beautiful sight (Letter 56, 1894). WV 317 4 Fully 1,000 were present as the afternoon discourse began, and W. C. White reported, "Before its close there were upwards of two thousand on the ground." WV 317 5 Although many had apparently come from feelings of curiosity, the greater part of this multitude gathered in and about the large tent and listened attentively to Mrs. White as she presented the love of God and its effect upon the heart and character (The Bible Echo, November 5, 1894). WV 317 6 Throughout the week business meetings of the conference were held in the mornings, with various departments of the work given time for reports, discussions, and plans. Officers were elected for the ensuing year. A. G. Daniells was reelected president of the Australian Conference. Among the actions taken were two relating to the school. Since there was uncertainty over its location, the resolutions lacked precision and force. WV 317 7 After a second week of good meetings, the Ashfield camp meeting came to a triumphant close on Sunday with 2,500 people present. Ellen White described the climaxing service: "The last public service, on Sunday evening, was one long to be remembered.... At times the congregation was held as if spell-bound" (DF 28a, "Experience in Australia," p. 789g). WV 317 8 Interest was high when the camp meeting closed. Many requested that the services continue, so it was decided to move the tent to another location, about a mile distant but with rail connections more convenient to several of the suburbs of Sydney. Corliss and McCullagh were commissioned to continue with meetings nightly; these were well attended. Other workers were drawn in to visit the people in their homes and conduct Bible readings (The Bible Echo, December 3, 1894). WV 317 9 The Ashfield camp meeting closed November 5, 1894, with no decisive action concerning the location of the school. This was most disheartening. A Wedding In The Family WV 318 1 W. C. White, like his father before him, had been pressed into service for the developing church almost beyond his capacity and time. From his early youth he had been involved in responsibilities of the publishing work, the health work, the educational work. His personal life, and such things as courtship, marriage, births, deaths, and family life had been wedged in between meetings, appointments, conventions, and travel. WV 318 2 Now at 40, a widower, he was president of the Australasian Union Conference and chairman of the locating committee for the proposed school at Cooranbong. He had a room in his mother's house and devoted as much time and attention to her as could be worked into his busy schedule. WV 318 3 On a recent visit to the Bible school in Melbourne he had noticed 20-year-old May Lacey and admired her. May had been at the Bible School for three terms and had developed her talents, giving Bible readings and visiting. She also played the piano and organ. WV 318 4 W. C. White encouraged his mother to bring May Lacey into the home in May Walling's place. "I have employed her," wrote Ellen White to Edson while she was at Cooranbong, "and she fills the bill nicely." She commented: WV 318 5 I soon learned why Willie was anxious for May Lacey. He loved her, and she seems more like Mary White, our buried treasure, than anyone he had met, but I had not the slightest thought when she came to my home.... You will have a new sister in a few months, if her father gives his consent. She is a treasure. I am glad indeed for Willie, for he has not had a very happy, pleasant life since the death of Mary (Letter 117, 1895). WV 318 6 W. C. White had seen May on only brief occasions when he was "at home" between meetings and conventions. So it was an utter surprise to her when he proposed that she become the mother to his motherless daughters now living in America. When Willie had left the United States to come to Australia, he had expected that the stay would be limited to not more than two years, and much of that would be in travel, so he had left Mabel, 4, and Ella, 9, in his home at Battle Creek in the care of Miss Mary Mortensen. WV 318 7 May could not give her answer to Willie's proposal on such short notice but agreed to make it a subject of prayer and conditional on solving several problems that she felt stood in the way. When these were resolved, plans for the wedding were made. Tasmania WV 318 8 The time for the wedding was chosen to coincide with a convention to be held in Hobart, Tasmania. The convention, according to an announcement in the Bible Echo, would be the first meeting of its kind to be conducted in that colony. It would be held in Hobart April 26 to May 6, 1895, and would include instruction on the duties of church officers and members, evening discourses on religious liberty, lessons on various lines of missionary work, and practical instruction given by Mrs. White. WV 319 1 May Lacey, accompanied by Ellen White and some of her staff, traveled by train from Norfolk Villa near Sydney to Melbourne, and then by ship, arriving at Launceston, Tasmania, on Wednesday morning, April 17. The travelers were taken to the Rogers home for lunch, and in midafternoon took the train south 125 miles (200 kilometers) to Hobart. It was 9:00 in the evening when they arrived. They were met by May's father, David Lacey, and several members of the family, and were taken to the comfortable and hospitable Lacey home in Glenorchy, just north of the city. WV 319 2 In his younger years David Lacey had filled the post of British police commissioner at Cuttack, in India, near Calcutta. Here May was born. She attended school in London, and on the retirement of her father joined the family in Tasmania. When colporteurs came to Hobart with Thoughts on Daniel and the Revelation, the family gained their introduction to Seventh-day Adventists. The careful follow-up work of evangelists Israel and Starr gathered the entire family into the church--Father and Mother Lacey and the four children, Herbert Camden, Ethel May, Lenora, and Marguerite. The mother died in 1890, and the father had by now married a widow, Mrs. Hawkins, who had four lively daughters and two sons. It was a loving and close-knit family that welcomed the daughter May and Ellen White that Wednesday. WV 319 3 A few days later the workers from New Zealand arrived by ship, among them W. C. White. It had been three months since he had parted from his fiancée and his mother at Granville in New South Wales, and this was a happy reunion. As the convention would not open until the next weekend, meetings were planned for the little country Adventist church built at Bismark in 1889. WV 319 4 Although the wedding was planned to follow W. C. White's three-month trip to New Zealand, there could be little detailed planning, since he and May were separated so widely. In fact, when W. C. White arrived in Tasmania on April 20, he did not know whether the marriage would take place in Tasmania or on the mainland of Australia. In a letter to his daughter Ella he told what took place: WV 319 5 When we found that her father and sisters wished it to be there, at their home, and that Sister Lacey and her daughters all united in wishing us to have the wedding in Glenorchy, we decided to comply with their invitation and so arranged to be married on Thursday afternoon, May 9, 1895 (7 WCW, p. 273). WV 320 1 In writing to Ella about the happy event, the groom told how the service was performed by a Methodist minister, Mr. Palfryman, an old friend of the Lacey family. There was no Seventh-day Adventist minister in that area qualified according to the laws of Tasmania. All went off well. The rooms in the Lacey home were nicely decorated with ferns and flowers. There were 10 members of the family present, and 11 friends of the bride who were invited guests. As they were in a British country, they were married with the wedding ring. Willie was 40 years old, and May, 21. WV 320 2 After the wedding service everyone was ushered into the dining room, where an attractive wedding supper was waiting for them. By 6:00 most of the friends were gone, and the bride and groom changed from their wedding garments. The bride finished packing, and her husband attended a committee meeting. At 8:30, with Ellen White, the couple took the train north to Launceston en route home (Ibid., 274). A profitable weekend was spent in Launceston, the traveling workers meeting with the 17 newly baptized Sabbathkeepers there. With the children, there were about 40 at the Sabbath service who listened to Ellen White speak with freedom from the first chapter of 2 Peter. She also spoke to the group on Sunday (Letter 59, 1895). WV 320 3 Good weather attended the traveling group as they left Launceston, but in the open ocean they encountered rough seas, and they arrived at Melbourne two and a half hours late. Ellen White was entertained in the Israel home and the newlyweds at the Faulkhead home. Mail from Granville told of the arrival from America on May 5 of W. C. White's two daughters, Ella and Mabel. The fond grandmother wrote: "Both are pronounced pretty, but Mabel is, they say, very pretty. We have not seen them for three years and a half, so they must have changed greatly. I wish to see them very much" (Letter 120, 1895). But the reunion with the girls had to wait until committee work in Melbourne was completed, and speaking appointments were quickly made for Ellen White in Melbourne and its suburbs. WV 320 4 On Wednesday, May 29, the committee work was finished, and the three Whites--Ellen, W. C., and May--were on the train bound for Sydney and home in Granville. What a happy reunion it was that Thursday when, after more than three years, Ella and Mabel embraced Father, Grandmother, and their new mother, May Lacey-White! Exclaimed Ellen White a few days later: WV 320 5 You cannot think how pleasant it is to have my family once more reunited. I have not seen more capable, ready, willing, obedient children than Ella May and Mabel.... They seem to have excellent qualities of character. W. C. White is more and better pleased with his May. She is a treasure (Letter 124, 1895). Starting A College From Scratch WV 321 1 Because of the light given to Ellen White, there had never been any doubt in her mind that Cooranbong was the right place for the new school. WV 321 2 But several members of the locating committee hesitated and questioned. Even A. G. Daniells, influenced by the reports rendered by the government experts, had not taken a positive stand. WV 321 3 Since no decisive action had been taken at the close of the Ashfield camp meeting, Ellen White thought it was time for something to be done. She called WV 321 4 W. C. White, chairman of the locating committee, and Elder Daniells, president of the Australian Conference, and repeated her strong convictions, ending her talk with a challenge: "Is there not a God in Israel, that ye have turned to the god of Ekron?" WV 321 5 In response to her firm convictions in the matter, the committee decided to return to Cooranbong and take another look at the Brettville estate. WV 321 6 In the meantime members of the Foreign Mission Board in America found it difficult to put out of their minds the fact that Ellen White was firm in her stand that the Brettville estate was the place for the school. By formal action they removed their objection to plans to establish the college there. WV 321 7 Word to this effect brought courage to the committee on the school location in Australia. On November 20, 1894, the Australian Union Conference committee took the following action: WV 321 8 Whereas, The Foreign Mission Board has withdrawn its objections to our locating the Australasian Bible School in the Brettville estate at Cooranbong, and ... WV 321 9 Whereas, We believe that the Brettville estate can be made a suitable place for our proposed school.... WV 321 10 Resolved, That we proceed to the establishment of the Australasian Bible School on the said Brettville estate (minutes of the Australasian Union Conference, November 20, 1894, in 5 WCW, p. 197). WV 321 11 Returning from Tasmania and the wedding of W. C. White and May Lacey, Ellen White spent the month of June (1895) at her home, Norfolk Villa, in various activities: assisting in the work with the new companies of believers being raised up, planning for the evangelistic thrust in Sydney, and writing energetically. She felt much worn and was eager for a change that could come by being in Cooranbong. WV 322 1 So Monday morning, July 1, with W. C. White and his family, she took the train for Cooranbong, and stayed for three weeks, at first in the home of Herbert Lacey, newly come from America. They found 26 boys and young men living in the rented hotel building, and some sleeping in tents. They were clearing the land and building roads and bridges, making a beginning for the school. On February 25 Professor Rousseau had sent a letter to the churches announcing plans and inviting young men to come to the school and engage in a program of work and study. Each student would work six hours a day, which would pay for board, lodging, and tuition in two classes. WV 322 2 When Ellen White and W. C. White and his family came onto the school grounds, Metcalfe Hare was there managing a team of a dozen or more young men, Rousseau was managing a similar group in their work on the land, and good progress was being made. WV 322 3 Very early in the project to build a college at Cooranbong the idea of making it an industrial school, using students in manual training classes, and following the part-time-work, part-time-study plan, had been recognized as profitable and beneficial to the students both financially and healthwise. WV 322 4 Two years previously, when W. C. White was at the New Zealand camp meeting, he had scouted for young men interested in the industrial department. WV 322 5 On March 5, 1895, the manual training department opened, but it was without much support at first. In his efforts to get things moving at the school, WV 322 6 W. C. White had been talking of such a plan for several months, and he wrote: WV 322 7 You would be surprised to learn of the criticism, the opposition, and the apathy against which the proposition had to be pressed. The board said it would not pay, the teachers feared that it would be for them much labor with small results, and in many cases, the friends of those for whom the department was planned criticized severely, saying that young men would not feel like study after six hours of hard work (8 WCW, p. 32). The Manual Training Department Succeeds WV 322 8 But after watching the program in operation for six weeks, Ellen White reported: WV 322 9 About twenty-six hands--students--have worked a portion of the time felling trees in clearing the land, and they have their studies. They say they can learn as much in the six hours of study as in giving their whole time to their books. More than this, the manual labor department is a success for the students healthwise. For this we thank the Lord with heart and soul and voice. The students are rugged, and the feeble ones are becoming strong (Letter 126, 1895). A Start With Buildings For Avondale College WV 323 1 Land had been cleared on a high rise in the ground with the hope that when funds were available, a beginning could be made in putting up school buildings. The master plan worked out by W. C. Sisley and adopted by the union conference committee called for three structures as a beginning--the central building for administration and classrooms, flanked on either side at a distance of 100 feet (30 meters) by dormitories for the young men and the young women. These were to be erected on what L. J. Rousseau described in his letter to the churches, dated February 25, 1895, as "one of the prettiest elevations that could be found in the whole vicinity" (DF 170, "The Avondale School, 1895-1907"). WV 323 2 But before there could be buildings, there had to be lumber, milled from trees cut from the forest. This called for a sawmill. W. C. White, writing to his brother Edson on August 3, described plans for the building to house the mill. He reported: WV 323 3 Brethren Rousseau and Metcalfe Hare have been in Sydney for two weeks buying building materials, horses, wagons, farming implements, fruit trees, et cetera, et cetera.... Last night we advertised for a boiler, engine, circular saw, planer, turning lathe, and for a brickmaking plant (8 WCW, p. 31). WV 323 4 He commented, "We shall have very busy times at Avondale for the next few months." WV 323 5 Progress in erecting the school buildings was steady. Professor Rousseau, who had been connected with the school enterprise from the start of the Bible school in Melbourne, had returned to the United States. The chairman of the school board, W. C. White, who also served as president of the Australasian Union Conference, had been sent to America to attend the General Conference session and to take care of Australian interests, among them the production of health foods. Being on the grounds, Ellen White was expected to lead out. She felt quite alone in having to make decisions concerning the school enterprise. There was one ordained minister of experience in the whole colony of New South Wales, whose time was much taken up with the general interests of an advancing work. The Sawmill Loft Put To Use WV 323 6 It was midwinter as Ellen White wrote on July 5, 1896: WV 323 7 One week ago yesterday I spoke in the upper room of the mill, partially enclosed, to eighty assembled, mostly our own people.... It is rather a rustic place in which to meet, but when the sun shines in this country no other heating apparatus is needed. WV 324 1 I spoke again yesterday. We had a good meeting. We shall be glad to get a meetinghouse and school building. We are praying for means. We cannot advance until means shall come in from some source (Letter 152, 1896). WV 324 2 The sawmill loft was often mentioned as a place of meetings that were held from week to week. It also became an assembly room for many of the young people at Cooranbong in a temporary school conducted by Prof. Herbert Lacey and his wife, Lillian. The Laceys had come from America to assist in what was to be the Avondale school. Hoping to get on with school work, and finding quite a number of young men and women eager to attend classes, Lacey saw an opportunity to make a beginning. On his own responsibility but with the consent of the school board, he began a night school in the mill loft. Some of the furniture and equipment, sent up to Cooranbong when the Bible school in Melbourne closed, was taken out of storage and put to use. Securing textbooks in Sydney and with his wife to help, Lacey conducted classes and collected tuition, with the understanding that the school board would not be held in any way responsible for expenses connected with the project, for the board had no money. Some 25 young people attended. Setting A Target Date For Avondale College To Open WV 324 3 As the new year 1897 dawned, most activities at Cooranbong were geared to the proposed opening of the Avondale school, announced for April 28. On New Year's Day Prof. Lacey, who had returned to Australia to assist with the new school, was, with the help of his wife, Lillian, deep into the canning of fruit for the institution--starting with apricots. A donation of $60, just received to aid "where ... most needed," was applied toward the purchase of other fruit, peaches, plums, et cetera, as they ripened. "There must be ample provision of fruit," declared Ellen White. WV 324 4 On New Year's Eve Lacey had been dispatched to ride horseback through the community to call the Adventists together for a meeting planned by Ellen White. She was determined that as they neared the target date enthusiasm for the school enterprise should not wane. It was an excessively warm evening, with the air "close and stifling," so instead of meeting in the loft of the sawmill, chairs were brought out to seat the crowd on the "green sward." Ellen White spoke, seated in her carriage with Sara McEnterfer to her right, holding a lantern, and Prof. Lacey standing on her left, also with a lantern. She reported that "all listened with interest" as she read from a manuscript and then spoke for a time, telling of "the establishment of the work in different localities, where buildings had been erected for schools, sanitariums, and places of worship." WV 325 1 In view of all that needed to be done before school could open on April 28, to accomplish the task seemed well nigh impossible. WV 325 2 Consider: The buildings were not finished. The carpenters were complaining about their wages and threatening to quit. As previously mentioned, W. C. White, the chairman of the board, had been sent to America to take care of the Australian interests. Prof. Rousseau, who had been connected with the school from the start of the Bible school in Melbourne, had returned to the United States. In addition, Herbert Lacey, who had been chosen as principal of the school, contracted typhoid fever during a visit in Tasmania to promote the school. He and his wife, Lillian, were both absent from Cooranbong until April WV 325 3 9. Haskell, whose strong support was needed, had been visiting in Africa for several months. WV 325 4 Metcalfe Hare, the business manager of the school, leaned heavily on Ellen White, and when important decisions had to be made she was looked upon as the senior officer in charge--a role she did not choose or covet. But those about her recognized that she had insights and experience others did not have. WV 325 5 One day she went over to see the progress being made on the second building, which would provide a dining room, kitchen, and storeroom for the school (Letter 33, 1897). Taking in the overall situation, she had some questions to ask! WV 325 6 "What place have you prepared for the boys to room in?" I asked. WV 325 7 "The chamber above the sawmill," they answered. "Many students can sleep there, and we will also secure tents." "Is that the best plan you have?" "It is the best we can do. When the building is enclosed, our money will be expended." "Have you thought of how much money it would take to run this building up another story?" Several were present. "We cannot do that," Brother Hare said, "but I wish we could." WV 325 8 "You must do it, Brother Hare," I said. "What would the cost be?" WV 325 9 "Not less than £100," he answered. WV 325 10 "Then I advise you to put up the second story, and so provide sleeping rooms for the boys, and a meeting room for the church."... WV 325 11 "What shall we do?" they asked. WV 326 1 "Why," I said, "am I too late with my suggestions? Have the preparations WV 326 2 gone so far that it would be a sacrifice to change now?" "As to the matter of that," was the answer, "had your suggestions been a day later, we would have been at some loss."... WV 326 3 I said, "I will be responsible for the change made. If any censure comes, let it fall on me. You will be at expense of getting tents, and to the labor of pitching them. The students should not be put in the room over the mill. The influence would be demoralizing" (Letter 141, 1897). WV 326 4 "Now," she wrote, "we have this two-story building nicely enclosed." The expansion provided a "room for Sabbath meetings" and "sleeping rooms for the young men" (Letter 33, 1897). WV 326 5 She confided in a letter to Willie: WV 326 6 Be sure that Brother Hare is consulted in everything, and he will not move out in anything without consulting me. We move harmoniously in all our plans. Brother Haskell says it will not do for anyone to speak questioningly of anything I propose, for Brother Hare raises his right arm and says, "What Sister White advises to be done shall be done, without any ifs or ands about it" (Letter 141, 1897). WV 326 7 She also stated: WV 326 8 All who see this upper story of the second building say, "Whatever could you do without it?" Brother Hare says he would not have taken the responsibility of changing anything if Sister White had not been right on the ground to say what was most needed. But that added story does Brother Hare lots of good (Ibid.) Ellen White Calls A Work Bee WV 326 9 When they were within three weeks of the target date for the school to open, Haskell was suddenly called to Adelaide to assist in meeting a crisis in the church there. With Haskell's leaving, even if for only a couple weeks, Hare's courage sank to an all-time low. He felt sure there was no hope of meeting the April 28 deadline for the opening of school. Taking in the situation, Ellen White began to plan a strategy, for she held that the school must open on time. She was not able to attend church on the Sabbath, but she sent an announcement to be read appointing a meeting for all who would, to attend on Sunday morning at 6:00. She had something to say to them. She sent word to Metcalfe Hare to come to her home after the Sabbath to meet with Mrs. Haskell, Sara, and herself. WV 326 10 Mrs. White wrote to Willie, telling what took place: WV 326 11 On Saturday evening we had our interview. Our means were gone, and the school building could not be finished to open school at the appointed time. Sister Haskell asked just how many hands could be put on to the building, how many on outside work, how many on the cistern, and how many inside. She wrote these down on paper, and after everything had been stated, she and I said, "We will have every position filled." Brother Hare argued that it was impossible. WV 327 1 We opened the morning meeting with singing and prayer, and then we laid the situation before them all. I told them that I would let them have Brethren Connell, James, and Worsnop, and pay them hire. WV 327 2 Brother Connell said that he had a two weeks' pledge to work out. Brother James said he would give one week's work in any line or place where they might put him. Brother Anderson also had pledged two weeks, and so one and another volunteered until men, women, and children were accepted. WV 327 3 I told them that I would give Sara to work in union with Sister Haskell, and they agreed to lay the floor with the help of Brother James to place the boards and press them into position, while Sister Haskell and Sara should drive the nails. WV 327 4 Our meeting lasted from six until eight o'clock. After [the] meeting the brother from Queensland made some depreciatory remarks about "lady carpenters," but no one to whom these words were addressed responded. WV 327 5 Every soul was put to work. There were over thirty in number. The women and children worked in the first building, cleaning windows and floors. Sister Worsnop came with her baby and children, and while she worked on the inside of a window, her eldest girl of 10 years worked on the outside. Thus the work in the first building was nearly completed in the first day. WV 327 6 Sister Haskell and Sara completed nearly one half on the dining-room floor. Brother Hare says everyone was enthusiastic. The women who engaged in the various branches of the work did well. Brother Richardson was putting the brick in the floor of the cellar. Some of the girls passed the brick from outside, while others inside passed them to Brother Richardson. WV 327 7 In the afternoon I was sent for to consult with Brother Hare in regard to making changes in the divisions of the dining room.... Then Brother Hare conducted me over the immediate premises, and we decided on the trees that must come down.... WV 327 8 Yesterday all the furniture in the mill loft was washed and cleansed from vermin, and prepared for the new building. One more floor is to be laid this afternoon.... The carpenters are siding up the building. Both ends are done, and quite a piece of the lower part on both sides.... WV 327 9 Monday, April 6, the workers, men, women, and children are all at work.... WV 328 1 The sisters had put the first coat of paint on the window frames. Brother Hare said that the women's diligent work had done more to inspire diligence in the men at work than any talk or ordering. The women's silence and industry had exerted an influence that nothing else could do. These women have worked until their hands and fingers are blistered, but they let out the water by skillful pricking, and rub their hands with Vaseline. They are determined to get at the work again.... WV 328 2 Brother Hare is full of courage now. Brother Haskell will be back in a week or two at most from the time he left.... His wife and Sara are heart and soul in the work. They make an excellent span just at this time. They will be in readiness to lay the upper floor after today, I think. Everything that is needed has come from Sydney and is right at hand, so that there will be no delay. WV 328 3 School will be opened April 28, 1897 (Letter 152, 1897). WV 328 4 About the time the work bee began, word was received from W. C. White that at the General Conference session action was taken to send Prof. C. B. Hughes, principal of the school in Texas, to assist at Cooranbong. He was a well-qualified and experienced educator and would bring good help to Avondale. The word brought courage to all (11 WCW, p. 276). WV 328 5 Entering fully into the spirit of things, Sara McEnterfer set out to raise money to buy a school bell. From the families in the community she collected about £6, and what Ellen declared to be "an excellent sounding bell" was put in operation (Letter 141, 1897). WV 328 6 As the target date for the opening loomed closer in April, there were some tense moments in Cooranbong. By an ill-advised action of the school board it was decided that there would be no primary school. Ellen White learned of this only after some announcements had been made, and she felt impelled to step in and take a firm position. She wrote of this, too, in her May 5 letter to Willie: WV 328 7 The board met, and ... decided that for this term there would be no primary school. On the next Sabbath morning, I told them that the primary school would commence when the other school did (Ibid.). WV 328 8 When Brother Lacey made the statement that there would be no primary school this term, Brother Hare felt much disappointed, for he wanted both of his children in the school. The officers are on his track, telling him that his children must attend the public school.... WV 328 9 But in the first Sabbath meeting we held in the upper room, I presented this matter and called for a response, and you should have heard Brother Gambril's remarks. He came forward to the front seat, so that I could hear him. He spoke of the influence of the public schools on his children, of the education they were receiving (Ibid.). WV 329 1 It was in this setting that Ellen White made the rather familiar statement (found in Testimonies for the Church, 6:199): "In localities where there is a church, schools should be established if there are no more than six children to attend" (Ibid.). WV 329 2 Steps were taken to rent the convent again for use in educating Adventist children in Adventist principles. Some of the children would be coming up Dora Creek by rowboat; Gambril's 15-year-old daughter would bring two Gambril children and two others to the primary school, which by mid-May had an enrollment of fifteen (Ibid.; Letter 126, 1897). WV 329 3 Elder Daniells had made a discouraging prediction about the attendance. He had said that they could not learn of one person in New South Wales and knew of only one in New Zealand who was planning to attend the school as a boarding student. He knew of only three or four from his conference. The matter became a subject of prayer, and his secretary, a woman named Graham, came up with a suggestion that he says "worked like a charm." WV 329 4 The suggestion was to ask each member of all the churches to pledge sixpence a week for 20 weeks toward the students' aid fund. Twenty-seven persons making such payments would meet the tuition of one student for the term of 22 weeks. This was to be a revolving fund, the student in time paying it back to aid another. The assignment of the students to be benefited would be in the hands of the conference committee. The people were pleased, and infused with a new spirit. The North Fitzroy church pledged to be responsible for two students, and other churches responded well. Daniells reported: WV 329 5 One week ago tonight we sent six young men and women off by Cook's excursion. This morning at six o'clock we sent six more. One went alone in the middle of the week. This makes thirteen who have gone from this conference, and we are expecting to send four more (11 WCW, p. 435). WV 329 6 Plans called for the literature evangelists to sponsor one student, and the scattered believers another. Daniells wrote rather jubilantly: WV 329 7 If these plans work, and from the way things are going I have reason to believe they will, we shall have a pretty good attendance after all. We shall pull hard to have from thirty-five to forty boarding students by the time Professor Hughes arrives. These with the day students will give us an attendance of about sixty students (Ibid., 436). WV 329 8 Ellen White had declared: "There must not be one day of postponement. WV 330 1 ... If there is but one student present, we must begin the school at the appointed time" (Letter 149, 1897). WV 330 2 Her undaunted faith was a steadying influence. School would open on April 28, 1897. The Avondale School Opens WV 330 3 For some unknown reason, no official report of the opening of the Avondale school appeared in the Bible Echo. However, Metcalfe Hare stated in a report: WV 330 4 The school opened the twenty-eighth of April, Mrs. E. G. White, Elder WV 330 5 S. N. Haskell, and the teachers being present, with all those who had been associated with the work. The buildings were dedicated to their sacred mission by Elder Haskell (DF 170, "The Avondale School, 1895-1907"). WV 330 6 Ellen White furnished a few more details in a letter to W. C. White a few days later: WV 330 7 April 28 our school opened. At the opening exercises the upper room of the second building, above the dining room, was quite full. Brother Haskell opened the meeting by reading a portion of Scripture. He then prayed, and made a few remarks. I then followed (Letter 141, 1897). WV 330 8 "The Spirit of the Lord was present," she wrote to Edson (Letter 149, 1897), and in her diary for the opening day she wrote: WV 330 9 We had the opening exercises in the last building erected. We had more in attendance than we had expected. We felt very thankful to make so good a beginning. We were very much pleased to have Brother and Sister Haskell with us. Brother Herbert Lacey and his wife were with us (Manuscript 172, 1897). WV 330 10 So with a staff of six (four of whom were teachers) and with 10 students (Life Sketches of Ellen G. White, 365) the Avondale school commenced, and on the very day appointed. WV 330 11 One week after school opened, Ellen White reported that 40 students had enrolled. The Bible Echo dated June 7 reported that "about fifty students are in attendance at the Avondale school," rather more than expected. The next issue declared that they were "happy to revise these figures this week and state that there are sixty-two." WV 330 12 Ellen White felt comfortable with the Haskells taking the leading role at the school. She wrote of them as experienced laborers who "were a great help to us in the work of preparation, in devising and planning to get things in order" (Letter 149, 1897). Prof. and Mrs. C. B. Hughes were on their way from Keene, Texas. After the school was quite well organized and had continued for two months, the faculty was described in a report by G. T. Wilson in the Bible Echo: WV 331 1 Prof. C. B. Hughes and wife arrived two weeks ago from America. He has been chosen by the school board as principal of the school, and is to have the general management of things on the place. He teaches the history class, who are now studying "Empires of the Bible." His wife teaches grammar, rhetoric, elocution, penmanship, and one Bible class. WV 331 2 Prof. H. C. Lacey is teacher of mathematics, physiology, geography, singing, and voice culture; and his wife teaches the primary department. WV 331 3 Pastor S. N. Haskell is the principal instructor in Bible study; and Mrs. Nettie Hurd Haskell, his wife, has charge of one Bible class, and acts as the matron of the school. WV 331 4 Mr. T. B. Skinner, a graduate of St. Helena Sanitarium Nurses' Training Department, has charge of the kitchen and dining room, and on one day in the week gives practical instruction in cooking. The students are taught how to make bread, can fruit, and the other arts of healthful cookery (June 21, 1897). WV 331 5 In concluding his report, Wilson observed that "the students are mostly young men and women, of good, intelligent class, besides whom there are a few persons of more mature years." About one half were below the age of 16. WV 331 6 The school at Avondale was off to a good start. ------------------------Chapter 21--Sunnyside--Ellen White's Farm WV 332 1 From the very first, as plans began to develop for use of the 1,450 acres (587 hectares) of the Brettville estate, it was calculated that some of the land would be sold to Adventist families. By July 1895 there was talk of some 120 acres (49 hectares) being used in this way. On Sunday morning, July 7, Ellen White negotiated for the first of such land to be cut off from the estate, 40 acres (16 hectares) on the north side of the tract. For this she paid $1,350. "The reason I purchase now," she wrote, "is that I may furnish money which they [those connected with the school] need so much just now" (Manuscript 61, 1895). WV 332 2 She planned to leave some of the land as woodland, use some for grazing, and some for orchard and garden. Of course, a choice spot would be selected for the homesite (Letter 88a, 1895). WV 332 3 For some time she had felt that she should have her home in a location more conducive to her writing than the large rented house at Granville. There it seemed inevitable that she must run what seemed to be a "free hotel," with people coming and going almost every day. Now she determined to build a little cottage where such demands could not be made upon her. She also determined to develop a portion of her land in such a way as to provide an object lesson of what could be done in agricultural lines in that area. It was mid-July, and on inquiry she learned that whatever was to be done in planting an orchard must be accomplished in the next few weeks. WV 332 4 As the 40 acres (16 hectares) came into her possession, the first step in developing her little farm was clearing land for the orchard. Soon three good-sized tents were pitched on her property. She and her granddaughter Ella lived in one, and also, much of the time, one of her woman helpers. Another of the tents was used for cooking and dining, and the third was occupied by some of the men (8 WCW, p. 31) clearing land and planting trees. As construction of her little home progressed, Ellen White stood by to run errands for the workmen to save their time. She also did a little writing. WV 332 5 Starting almost from scratch, in early August the men made considerable progress on "the farm," and the foundation was in for the house (Letter 156, 1896). Her August 28 description of the little camp at Sunnyside is revealing: WV 333 1 I am seated on the bed writing at half past 3:00 a.m. Have not slept since half past one o'clock. Ella May White and I are the sole occupants of a large, comfortable family tent. Close by is another good-sized tent, used as a dining room. We have a rude shanty for a kitchen, and a small five-by-five [1.5-meter-by-1.5-meter] storeroom. Next is another tent, which accommodates three of my workmen. Next is a room enclosed but not finished, for washhouse and workshop. This is now used as a bedroom by two men, Brother Shannon, my master builder, and Brother Caldwell. These five men we board. Several others are at work on the land who board themselves. Fannie Bolton occupies another tent, well fitted up with her organ and furniture. You see we have quite a village of tents (Letter 42, 1895). WV 333 2 On a quick trip to Granville in late July Ellen White, with Hare, Rousseau, and W. C. White, spent a day driving around seeking information on securing fruit trees and orchard planting. She also had something else in mind. WV 333 3 I went into Sydney to see if I could find anything for the poor families, cheap. Money is so scarce we hardly know what to do and which way to turn to supply the demands in a variety of lines. The calamity of failure of banks has been and still will be keenly felt. We watch our chances where goods are offered for half price and purchase most excellent material to give to those who cannot buy that which they need (Manuscript 61, 1895). WV 333 4 On Wednesday, the last day of July, they were shopping again: WV 333 5 All day W. C. White, Emily, and I spent in Sydney purchasing the things essential for our use in camp life. We thought it wisdom to select an outfit of granite ware [enameled cooking utensils] that will bear transporting and handling (Ibid.). WV 333 6 Royalty income and some borrowing made it possible for Ellen White to do what others could not do in missionary lines. WV 333 7 Monday morning, August 19, 1895, Ellen White was exuberant as she took her pen to write to Edson. Paragraph after paragraph bubbled with good news: WV 333 8 Yesterday, August 18, 1895, the first [fruit] trees were planted on the Avondale tract. Today, August 19, the first trees are to be set out on Mrs. White's farm--an important occasion for us all. This means a great deal to me (Letter 126, 1895). WV 333 9 The reason for her exuberance was that planting had begun. Planting And Building At Cooranbong WV 334 1 Two things were on Ellen White's mind as she hastened back to Cooranbong from Sydney--planting the orchard and constructing a place to live. Preparation of the land and planting had the priority. Right after she returned, W. C. White learned that J. G. Shannon, a good Adventist builder from Tasmania, was in Sydney looking for work. For the Whites it seemed most fortunate, for they were at a loss to know who to get to put up the home on the land just purchased. For eight shillings ($2) a day, this master builder was employed and dispatched to Cooranbong to begin work on a five-room cottage (8 WCW, p. 46). Ellen White wrote of the activities at her place: WV 334 2 Today [Sunday] I am rushing the workmen on preparing ground for the orchard. We have today captured a part of the students' manual training company to clear the land for fruit trees which must be set this week and next, or give up the matter and lose one year. WV 334 3 Emily and I are driving a span of horses hither and thither and are hunting for cows and gathering all the information possible in regard to planting, growing, et cetera (Letter 125, 1895). How To Plant A Tree--According To Ellen White WV 334 4 In search for information and guidance in putting in the orchards on her little farm and on the college estate, Ellen White was directed to a Mr. Mosely, a successful fruit grower. WV 334 5 On several occasions Mr. Mosely came over to plant trees and give instruction on orchard planting and care. The virgin land was well prepared. It took six spans of bullocks pulling an immense plow to break up the unworked soil. As she watched, Mrs. White marveled, and wrote that the bullocks were "under discipline, and will move at a word and a crack of the whip, which makes a sharp report, but does not touch them" (Letter 42, 1895). At an early point in the tree planting, she had some input, about which she reminisced a little more than a decade later: WV 334 6 While we were in Australia, we adopted the ... plan ... of digging deep trenches and filling them in with dressing that would create good soil. This we did in the cultivation of tomatoes, oranges, lemons, peaches, and grapes. WV 334 7 The man of whom we purchased our peach trees told me that he would be pleased to have me observe the way they were planted. I then asked him to let me show him how it had been represented in the night season that they should be planted. WV 335 1 I ordered my hired man to dig a deep cavity in the ground, then put in rich dirt, then stones, then rich dirt. After this he put in layers of earth and dressing until the hole was filled.... He [the nurseryman] said to me, "You need no lesson from me to teach you how to plant the trees" (Letter 350, 1907). WV 335 2 Thus from the very start Ellen White was able to accomplish one of her objectives: to teach the people in the community what could be done by employing intelligent agricultural procedures. This was not just her own determined, ambitious plan. "The light given me from the Lord," she told Edson, "is that whatever land we occupy is to have the very best kind of care and to serve as an object lesson to the colonials of what the land will do if properly worked" (Letter 126, 1895). WV 335 3 Rather jubilantly she wrote to Dr. Kellogg in late August of the influence of her work at Cooranbong, and of the appraisal of one expert on the quality of the land, a point her ears were attuned to: WV 335 4 I came to this place and began work on my place so earnestly that it inspired all with fresh zeal, and they have been working with a will, rejoicing that they have the privilege. We have provoked one another to zeal and good works. WV 335 5 The school workers were afraid I would plant the first trees, and now both they and I have the satisfaction of having the first genuine orchards in this vicinity. Some of our trees will yield fruit next year, and the peaches will bear quite a crop in two years. Mr. Mosely, from whom we bought our trees, lives about twenty miles [32 kilometers] from here. He has an extensive and beautiful orchard. He says that we have splendid fruitland. WV 335 6 Well, the school has made an excellent beginning. The students are learning how to plant trees, strawberries, et cetera (Letter 47a, 1895). Buying Cows WV 335 7 Ellen White also needed cows to provide a supply of milk and cream. In a letter written to friends in the United States she described the venture to supply the needs in this line: WV 335 8 I drive my own two-horse team, visit the lumber mills and order lumber to save the time of the workmen, and go out in search of our cows. I have purchased two good cows--that is, good for this locality (Letter 42, 1895). WV 336 1 The demonstration at Sunnyside was working well. ------------------------Chapter 22--The Medical Missionary Work WV 336 2 Ellen White and other believers in the Advent message endeavored to spread the knowledge of the third angel's message in Australia they found that the subject of temperance was an opening wedge. The deep interest in temperance provided a receptive audience for new light in the broad field of healthful living: proper nutrition, exercise and rest, care of the sick, the relation of the mind to the body. WV 336 3 True temperance involves the total being: body, mind, and soul. The Health Home WV 336 4 The first step in the line of medical missionary work in Australia was the opening of the Health Home in Sydney in late 1896. The next step was the publishing of a health journal, the Herald of Health, launched in Melbourne in 1898. WV 336 5 Medical work was just getting a start in Australia. A. W. Semmens, a graduate nurse from Battle Creek, opened the Health Home in Sydney. A large residence was rented, and Ellen White noted, "As he had no money, I furnished him with £25 [$120] to make a beginning" (Letter 70, 1897). To this was soon added £10 [$48]. The Bible Echo, January 18, 1897, carried an advertisement for the newly developed Battle Creek health foods. The public was informed that "some of these valuable foods are already being shipped to this country, and that a proposition is on foot for their manufacture here at an early date." This was a significant project that was to take on large proportions in Australia. WV 336 6 On a Monday in early February 1897 a letter came to Ellen White from WV 336 7 S. N. Haskell, who had just arrived in Sydney. He urged her to hasten to the city so they could counsel together. Although she was much involved in preparations for the opening of the Avondale school, she dropped everything and, with Sara, within three hours was "speeding to the train with" their "fastest team, conjecturing all the four miles and a half [seven kilometers] whether or not we would be able to catch the train to Sydney" (Letter 82a, 1897). They did, and at 11:00 p.m. were at the Health Home at Summer Hill, where Haskell was staying. There they joined in planning. WV 336 8 To help keep the Health Home afloat financially, Haskell had rented and furnished one room. If the home proved a success, he would be paid back from earnings. Ellen White rented one room for $1 a week. She and Sara bought furniture in Sydney for this room so that she could have a place to stay when she was in the city. It could also be used by other workers as they passed through the city. Elder and Mrs. W.L.H. Baker took two rooms, for which they paid 10 shillings a week (Letter 82, 1897; Letter 171, 1897). After explaining these steps to help get the enterprise going, Ellen White noted in a letter, "I hope this Health Home will prove a success, but it is an experiment" (Letter 171, 1897). And to W. C. White she wrote on the same day: WV 337 1 In regard to the Health Home, I cannot see anything very flattering in patients as yet. But it is no use to look on the discouraging side. We must walk by faith. We must talk faith and act faith and live faith (Letter 188, 1897). WV 337 2 Dr. Kellogg had sent from Battle Creek a shipment of the newly developed health foods, apparently as a donation to the enterprise, so Ellen White reported to him: WV 337 3 I have learned that Brother Semmens is doing well selling the health foods.... We feel thankful that you could give them this timely assistance. They appreciate it very much, for they have been in most straitened circumstances (Letter 82a, 1897). WV 337 4 In mid-February the mail brought £50 ($240) from Peter Wessels. As Ellen White acknowledged the gift she declared: WV 337 5 It came exactly at the right time. We were at the Health Home trying to get means to furnish some rooms in the humblest style.... When our means gave out, we had to wait; and when that money came, we rejoiced, and were glad. Now we can finish furnishing the rooms (Letter 130, 1897). WV 337 6 The enterprise did succeed. By advertisements in each issue of the Bible Echo and in other media, the public was informed that at the Health Home they were prepared to "treat by the most approved rational methods paralysis, rheumatism, sciatica, neuralgia, and other disorders of the nervous system, also all manner of stomach and bowel disorders." WV 337 7 These diseases will be treated by the most approved methods of hygiene, hydrotherapy, electrotherapy, massage, manual Swedish movement, diet, et cetera. Electric baths, electric vapour baths, sitz baths, salt glows, hot packs, wet sheet packs, massage, et cetera, can be had (The Bible Echo, January 11, 1897, and throughout the year). WV 338 1 After some months the Bible Echo on November 15 carried a back-page note to the effect that "the Sydney Health Home is having a good patronage at present--about all it can do." The Successful Treatment Of A Very Critical Case WV 338 2 The little struggling health institution soon proved its worth as Professor Herbert Lacey, having become seriously ill during a visit in school promotion in Tasmania, was nursed back to health. On Friday, February 28, a telegram was received by his wife, Lillian, at Cooranbong to the effect that Lacey, desperately ill, would arrive by train in Sydney that day. Lillian hastened to Sydney and arrived just as her husband was arriving from Melbourne. They went immediately to the Health Home, where his case was thought to be typhoid fever. He had lost 20 pounds (seven kilograms) in one week, and his wife wrote that he was "very poor, nothing but skin and bones." WV 338 3 At the Health Home Elders Haskell and Baker were joined by Mr. Semmens in praying for his recovery (Letter 189, 1897). Semmens began using hydrotherapy treatments. Lillian reported to her husband's father, who resided at Cooranbong, that "Brother Semmens was using ice on his bowels" (Ibid.). His vitality was low, and when Ellen White learned of the ice remedy, she hastened off a telegram to Semmens, "Use no ice, but hot applications" (Ibid.). Of course there was a reason for this, as she explained in a letter to W. C. White: WV 338 4 In several cases light had been given me that the ice remedy was not as efficacious as the hot water. I was afraid. His vitality, I learned, was very low and to put ice on head and chest I knew was a mistake. It would tax his vitality.... WV 338 5 There must be no risk run over Herbert's case. I was not going to be so delicate in regard to the physician as to permit Herbert Lacey's life to be put out.... There might be cases where the ice applications would work well. But books with prescriptions that are followed to the letter in regard to ice applications should have further explanations, that persons with low vitality should use hot in the place of cold.... WV 338 6 Hot fomentations in fever will kill the inflammation in nine cases out of ten where ice applications will, according to the light given me, tax the vitality unsafely. Here is where the danger comes in of not using judgment and reason in regard to the subject under treatment (Ibid.). WV 338 7 A week later in reporting to her son, she mentioned the steps being taken in connection with Lacey's illness: WV 338 8 The case is critical, but I believe the Lord will raise him up. We are praying for him. He is having everything done for him possible....Brother Semmens gives his whole time to the sick man, and they are having Dr. Deek, who is watching the case of the hygienic methods of treatment with great interest. He says he is doing just as well as he could possibly do under this attack (Letter 181, 1897). WV 339 1 In her diary she noted: WV 339 2 We have made his case a special subject of prayer. We wrote a few lines to him each day to call his attention to that which the Lord was ready and willing to do for him. The angels of God have presided over him all through his sickness (Letter 172, 1897). WV 339 3 Ellen White rejoiced when on Friday, April 9, she could send her carriage to the railway station to meet Herbert Lacey and his wife. She reported, "He is feeling real well and means to engage in the school at the beginning. I am so pleased." WV 339 4 But it was in the winter of 1898 that the various lines of medical missionary work really began to blossom in Australia. One matter of concern was that of priorities in the use of available funds. Responding in June to questions asked by A. G. Daniells, president of the union conference, Ellen White enunciated two principles: WV 339 5 All should be able to see eye to eye before we determine how means shall be appropriated. It is necessary that we see how we stand financially in all our lines of work (Letter 52, 1898). WV 339 6 In June she reported, "The Health Home is full.... We see a large number of people who are destitute of a knowledge of how to take care of themselves. We feel a great desire to advance the work" (Letter 56, 1898). Then came a report indicating progress, published in the Union Conference Record of July 15. WV 339 7 Those of our people who read the Herald of Health ... will have noticed that the Sydney "Health Home" has changed its name. Henceforth this institution will be known as the "Medical and Surgical Sanitarium" of Summer Hill. WV 339 8 Nor is this a change in name alone. The entire institution has been placed upon a higher scientific plane; in fact, a sanitarium plane. WV 339 9 A physician has taken charge of the medical and surgical work.... A thoroughly competent chemist and microscopist is at the head of a new complete laboratory of investigation. Medical gymnastics and other special facilities are being added to assist in the recovery of the sick. A School For Nurses WV 340 1 The next step was the development of a school for nurses. The Union Conference Record of January 15, 1899, carried the following notice: WV 340 2 Sanitarium training school for nurses WV 340 3 The sanitarium school for nurses is an institution for the training of young men and women to engage in various lines of medical and other philanthropic work under the direction of regularly organized missionary boards of the Australasian Medical Missionary and Benevolent Association. The school is evangelical, but highly scientific. WV 340 4 As to what might be expected in training and financial arrangements, the notice stated: WV 340 5 The Course: The course of instruction covers a period of three years, the terms commencing April 1 and October 1 each year.... WV 340 6 Remuneration: During the first year of the course, students receive uniforms and books, besides room, board, and tuition, and are required to work full time--ten hours each day. After the first year's examinations are passed, a small salary, as determined by the Sanitarium medical board, will be paid in addition to room and board, provided the work is done satisfactorily. WV 340 7 Soon Dr. S. C. Rand joined the forces, bringing the medically trained staff to four--two physicians and two graduate nurses. God blessed the work carried by the dedicated personnel laboring with limited facilities in cramped quarters. In response to Ellen White's almost heartbreaking pleas pointing out the dire need of building and equipping a sanitarium in Sydney, Dr. J. H. Kellogg, his brother, W. K. Kellogg, J. N. Loughborough, and others sent some funds with which to make a beginning in the erection of a well-planned medical institution. WV 340 8 It was reported that at the end of June there were 21 employees in the little Medical and Surgical Sanitarium of Summer Hill. Firm Plans For Erecting A Sanitarium WV 340 9 In connection with the union conference session held at Cooranbong, a formal meeting was held of the Australasian Medical Missionary and Benevolent Association on Thursday morning, July 20, and recorded in the July 24 Union Conference Record. Fifteen resolutions were brought in for consideration. Three related to a proposed new building, the first of which read: WV 340 10 That we earnestly invite a hearty cooperation of our conferences and associations, and friends of our cause in general, in the erection and equipment of a medical and surgical sanitarium, to be located in the vicinity of Sydney; and that we suggest that this enterprise be undertaken according to plans for a building capable of accommodating one hundred patients. WV 341 1 This was followed by two lengthy resolutions relating to finance, the opening sentence reading: WV 341 2 That we undertake to raise the sum of £8,000 ($38,400) for the purpose named in the foregoing resolution. WV 341 3 The resolutions appealed to the constituency for strong support and the exercise of self-denial and "strict economy, that all may have means to offer for this cause." The common sentiment was that they should "look directly to God for help, committing our cause to Him and appealing through Him to the friends of the work." WV 341 4 At this point Ellen White was given an opportunity to speak. Her statement, which filled more than six columns in the July 21 Union Conference Record, opened with the words: WV 341 5 My husband and I took an interest in the sanitarium in Battle Creek from the time it was first started. It was very hard work to get right ideas fixed in the minds of the workers in regard to what the sanitarium should be. We had to go over the ground again and again, teaching them line upon line, precept upon precept, here a little and there a little. WV 341 6 After reviewing the initial steps taken in Sydney, she declared: "From the light I have received, I know that if ever there was a country where a sanitarium was needed, it is New South Wales, and I may say also, Victoria." She told of how the hospitals of the world could not suffice, and declared: WV 341 7 We should have a sanitarium under our own regulations, that the truth of God on health reform may be given to the world. Those connected with such an institution who are being educated as nurses should be trained to go forth from the institution as solid as a rock upon the principles of health reform and other points of truth. WV 341 8 She assured the delegates that it could be done. "The Lord has instructed me," she said, "that we can have a sanitarium here if everyone will do as I was reading this morning in the eighth and ninth chapters of Second Corinthians." She referred to the dire needs of the believers driven from Jerusalem and the manner in which means were raised for their relief. WV 341 9 "Their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves." Some who had no money gave part of their wearing apparel. Some divided the store of food they had, living poorly, that those who were suffering in Jerusalem might be fed. "Praying us with much intreaty that we would receive the gift." WV 342 1 She drew lessons from this experience and recounted God's providences in the beginning already made in Australia. "We need a sanitarium," she urged. "We desire that every soul here shall be interested in this work, because God is interested in it." WV 342 2 This is the work the Lord desires to have done. Then let it be hindered no longer. God help us to take hold of it. No one man is to do the whole work. Let us all help to the best of our ability.... Nothing that we have is our own. All is the Lord's, and we are to do His work. God will put His Spirit upon those who will do something, and do it now. WV 342 3 At this point a vote was called for and the resolutions were adopted unanimously. A Surprise Move WV 342 4 After the vote, E. W. Farnsworth stood and said that he did not know whether what he was about to propose was in order, but it seemed to him that they could not do better than to make a practical beginning of the matter right there. To start the fund, he would pledge £50 ($240). This pledge was quickly followed by others, and a list of the pledges (which was reproduced in the July 31 Union Conference Record) was made. The opening lines read: £ [$] E. W. Farnsworth 50 [240] Mrs. E. G. White 100 [480] C. B. Hughes 40 [192] S. N. Haskell and wife 55 [264] G. B. Starr and wife 10 [48] F. Martin 10 [48] WV 342 5 The list grew to 71 entries and £905, or the equivalent of more than $4,500. WV 342 6 A few months later Ellen White wrote of the fruitage of sanitarium work in Sydney: WV 342 7 Several wealthy people who have come to our sanitarium in Sydney have embraced the truth, among them a man who has donated £500 ($2,400) to our sanitarium. He is an invalid. He and his wife have taken their stand fully (Letter 11, 1900). WV 343 1 The sanitarium work in Australia was coming of age! The new sanitarium building in Sydney opened January 1, 1903, with Dr. D. H. Kress as medical director. Medical Missionary Work At Cooranbong WV 343 2 In the vicinity of Cooranbong the medical missionary work was getting under way with a slow and humble beginning. First there was the selfless and dedicated work of Miss Sara McEnterfer, Ellen White's traveling companion, nurse, and private secretary. Sara, a graduate nurse from Battle Creek, involved herself in caring for the sick and injured in the community for some miles around. The nearest physician was 20 miles (32 kilometers) distant and charged £5 ($24) to make a visit. WV 343 3 Daily there were urgent calls for help. Many times it was children who had had accidents of various kinds. Sometimes the patient would be brought to either Ellen White's or W. C. White's home and nursed back to health. WV 343 4 A few excerpts from Mrs. White's diary through the early part of September 1897 yield a picture of this work of community ministry: WV 343 5 Wednesday, September 1: While I was reading the mail, a woman from Dora Creek came up with her baby for instruction on what to do for the child. WV 343 6 Thursday, September 2: We went to see the child that was brought to our house yesterday that was sick. Sara prescribed for her, and the mother followed the prescription. We learned today the child was relieved.... WV 343 7 The father of the first child that had appealed for help asked me if we did not receive pay for our trouble. We told him no, we did not do the work for pay, only to relieve suffering humanity as Christ did when He was in our world. They seemed very thankful. WV 343 8 The Ellen G. White-sponsored medical missionary program right there in Cooranbong went quietly on. This was made possible because Sara McEnterfer was willing to serve as community nurse without charge, and to help families in which there was dire need of food, clothing, and bedding. But Mrs. White, in letters, and at times in her oral presentations, continued to call for a hospital at Cooranbong. The Health Food Work WV 343 9 It took quite a struggle to get the health food work in Australia on its feet. While the delegates and visitors in July 1899 were spending three weeks at Cooranbong attending the Australasian Union Conference session, they could observe the steps being taken to convert the sawmill structure into an efficient food factory. WV 344 1 The 1897 session of the Australasian Union Conference was held in connection with the Stanmore camp meeting. Ellen White attended but few of the meetings, but the groundwork was laid there for the manufacture of health foods in Australia. While in the United States, W. C. White, at the request of the union conference committee, had made quite a thorough investigation in Battle Creek of what might be done in health food manufacture in Australia. WV 344 2 On July 2, 1897, he had addressed a communication to the executive committee of the Australasian Union Conference reporting on his findings regarding the arrangements that could be made with the Kelloggs. In this letter he stated: WV 344 3 Believing that the granose [wheat flakes] was a very valuable health food, that it would find a large sale in the colonies, and that it would aid us greatly in building up the market for a fine line of health foods, I had several conversations regarding its manufacture, during which I learned that the doctor [Kellogg] had expended more than £1,000 [$4,800] in experimenting with the manufacture of granose and developing the method of making it, and that his plan for permitting those in foreign countries to make the product was to lease them the mill and charge them a small royalty on all that they made.... I concluded to accept the terms and have ordered a granose mill which will be forwarded with some other machinery to Sydney to be held in bond there until we shall decide where it shall be put in operation (11a WCW, pp. 63, 64). WV 344 4 Two days later he reported in a letter to the Australasian Union Conference executive committee that he had secured the services of Mr. Halsey, who was skilled in the manufacture of the Battle Creek health foods, to come to Australia and lead out in making the new products. White also sent samples of the foods for the members of the board to taste, so they would be better prepared to make decisions on his return (Ibid p. 80). So, following the union session in Sydney, and after spending just a few days at home, White was off to Melbourne, where he would give full reports to the appropriate committees, and actions could be taken in pioneering this new line of work in Australia. WV 344 5 As the church leaders worked in Melbourne, there emerged a "Report of the Committee on Health Foods" consisting of 13 points, among them: That we proceed at once to establish a health-food factory in Melbourne....That immediate steps be taken to make and place upon the market WV 344 6 Granola, and Caramel Cereal, and that these be followed by Granose Biscuits, and a general line of healthful biscuits, and other foods, as quickly as possible (Ibid., p. 358). WV 345 1 The Adventist-sponsored manufacture and distribution of health foods in Australia was on its way. The Medical And Surgical Sanitarium, And The Use Of Meat WV 345 2 While at the sessions of the New South Wales Conference held in the Stanmore church, Ellen White attended an early-morning meeting on Monday, July 25, 1898, to discuss the dietary program of the new sanitarium. Drs. E. R. Caro and S. C. Rand, newly come to the institution, were present; also A. W. Semmens, W. C. White, and G. B. Starr. In her diary she reported what took place: WV 345 3 The consideration was in regard to the meat question. Shall the sanitarium maintain the principle of nonmeat eating for the patients who have not been instructed in a vegetarian diet? The question was, "Would it not be well to let them have meat at first, educate them away from the appetite by lectures, and then bring them where they will be instructed by the lectures on the evil of meat eating?" WV 345 4 I replied that to condemn meat eating and show its injurious effects and then bring the injurious article and give it to the patients, and prescribe it for some of the patients as some had thought best to do, was a denial of their principles and would not be in accordance with the teachings of our people on this question of health reform. We felt there must be no drawing back on this question (Manuscript 184, 1898). WV 345 5 She pointed out that the increase of disease in the animal kingdom was a strong argument in favor of her position. The subject in various aspects came up in formal and informal discussions at the conference on both Monday and Tuesday, and Ellen White noted: WV 345 6 We are to be sure that we commence the work in right lines. No tea, no coffee; avoid drugs. We are to take our position firmly in regard to the light given us that the consumption of the dead flesh of animals is counterworking the restoring of the sick to health. It is not a safe and wholesome diet.... WV 345 7 However great the goodness of God and however abundant His promises to any people, continued transgression of the laws of God in our nature brings disease. Therefore we cannot present meat before the patients (Ibid.). WV 346 1 The impact of the discussions and Ellen White's firm position were reflected in the resolutions passed at the session, two of which read: WV 346 2 Resolved, That in the prosperity attending the work of the "Health Home," which has now grown into a "Medical and Surgical Sanitarium," we recognize the blessing of God upon right principles in dietetic reform, and the use of rational, or nature's remedies in the treatment of disease; ... WV 346 3 Resolved, That we pledge our support of these principles by our practice and our influence, and with our means (UCR, August 15, 1898). WV 346 4 A few days after returning to Cooranbong, Ellen White wrote: WV 346 5 We greatly hope that our physicians in the Health Home may be soundly converted to correct principles in health reform. I was glad that up to the present time flesh meat has not found its way upon the tables at the sanitarium, and we hope it never will disgrace the health-reform table (Letter 180, 1898). WV 346 6 The next day, July 31, she reported that Willie "leaves Wednesday for Melbourne to have plans laid in regard to medical missionary work, to establish it upon a good basis" (Letter 181, 1898). Medical personnel generally would be there, and, of course, plans would be laid for the developing health food business. WV 346 7 By this time health foods were being imported on a regular basis. P. B. Rudge was brought from New Zealand to manage sales, which were promising. The June 15, 1898, Record carried an interesting advertisement: WV 346 8 "Try Them" WV 346 9 We invite all our readers to improve their diet by eating granola and nut butter, and by drinking caramel cereal. They are the great food correctives for indigestion and constipation. We also invite you to assist this good enterprise by selling the foods to others. Liberal discounts are offered to all agents. Address, Sanitarium Health Food Agency, 251 St. George's Road, North Fitzroy, Victoria. WV 346 10 Two months later the Record reported the arrival in Australia of G. W. Morse, who was to "devote his time to the interests of the Australasian medical missionary work, giving special attention to the health-food business." He was present at the Melbourne meeting of the newly formed Australasian Medical Missionary and Benevolent Association. An early and prime concern was where the food factory should be located. Melbourne was the well-established center of the work in Australia, and workers and believers there quite naturally felt that there was little need for such a study. Others felt there were other important considerations, and a committee on the location of the manufacturing plant was appointed, made up of A. G. Daniells, Dr. E. R. Caro, G. W. Morse, W. C. White, and E. R. Palmer. Long-Distance Counselor WV 347 1 During the nine years that Ellen White was in Australia she did not lose sight of what was going on in America. Although her mind was burdened and pushing forward the message in Australia and New Zealand, choosing sites for schools and tent meetings, she managed to keep up an almost overwhelming amount of correspondence across the sea. WV 347 2 Mail each way across the Pacific took a full month, and mail boats ran once a month. Preparing the mail to go on schedule was no small task for Ellen White and her secretaries. There were serious problems and agonizing situations. Her diary records the depth of concern she felt for leaders and individuals. WV 347 3 On April 9, 1894, she wrote of preparing the American mail while the house was full of visitors. "Elder Starr had to do most of the entertaining," she wrote, "for my letters must be prepared for the American mail" (Manuscript 23, 1894). And on April 16, the day the mail closed, as she finished her letter to A. T. Jones, she, in weariness, declared: "I can write no more. This mail carries out more than one hundred pages" (Letter 68, 1894). The May American mail carried 150 pages, some addressed to the president of the General Conference. WV 347 4 The communications ran from four to 12 pages of double-spaced typewritten material, and the few lines quoted in this volume, although selected as epitomizing the thrust of a respective message, represent but very brief samples of the many, many messages painstakingly penned. Meeting Offshoot Teachings WV 347 5 The day before the New Zealand camp meeting opened in April 1893 Ellen White addressed a letter to a Mr. Stanton in America, who had begun to teach that the Seventh-day Adventist Church had, through apostasy, become Babylon. She wrote: Dear Brother Stanton, WV 347 6 I address to you a few lines. I am not in harmony with the position that you have taken, for I have been shown by the Lord that just such positions will be taken by those who are in error. Paul has given us a warning to this effect: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." WV 347 7 My brother, I learn that you are taking the position that the Seventh-day Adventist Church is Babylon, and that all that would be saved must come out of her. You are not the only man whom the enemy has deceived in this matter. For the last forty years, one man after another has arisen, claiming that the Lord has sent him with the same message. But let me tell you ... that this message you are proclaiming is one of the satanic delusions designed to create confusion among the churches. My brother, you are certainly off the track (Letter 57, 1893). WV 348 1 As she wrote most earnestly to him she touched on several points: WV 348 2 Do not seek to misinterpret and twist and pervert the testimonies to substantiate any such message of error. Many have passed over this ground, and have done great harm. As others have started up full of zeal to proclaim this message, again and again I have been shown that it is not the truth.... WV 348 3 God has a church upon the earth, who are His chosen people, who keep His commandments. He is leading, not stray offshoots, not one here and one there, but a people. The truth is a sanctifying power, but the church militant is not yet the church triumphant (Ibid.). Good News From America WV 348 4 Mail, both going and coming, was an important part of the program of Ellen White and those who were with her in New Zealand. WV 348 5 Sunday, April 23, 1893, she arose early--at half past three--to prepare the mail bound for Melbourne, expecting it to leave on Monday. WV 348 6 That same Sunday, in came a large stack of letters. There was a long letter from O. A. Olsen, president of the General Conference, giving a full summary of the General Conference session and reporting on the confession of a number of prominent men who had taken a wrong position at the 1888 General Conference session. WV 348 7 Another letter was from Leroy Nicola, a prominent pastor in Iowa. It was the Nicola letter that brought her special rejoicing. It was "a most thorough confession of the part he acted in Minneapolis." The Anna Phillips Experience WV 348 8 One of Ellen White's concerns at this time was the mishandling on the part of some leading brethren in America of Anna Phillips and her claims to special revelations from God. WV 348 9 Miss Anna Phillips--sometimes spoken of as Anna Rice, for she had been taken into the Rice family--felt she had been called by God to serve as a special messenger to the church, inspired by heavenly visions. WV 349 1 She wrote "testimonies," first to the Rices and then to other husbands and wives, touching on their personal experiences. These were earnest appeals for purity of life, with teachings that went beyond the Bible and the Spirit of Prophecy. Messages were directed to the leaders of the church aimed at giving guidance in administering the work. WV 349 2 Correspondence from America called the matter to Ellen White's attention. On November 1, 1893, she wrote to Elder and Mrs. Rice cautioning them not to become involved with Anna Phillips and her writings. Almost two months went by before she addressed herself again to the matter. On her journey back from New Zealand she had a few days in Sydney. There, on December 23, she wrote a general warning in the form of a 10-page letter addressed to "Dear Brethren and Sisters." It opened: WV 349 3 I have a message to you from the Lord. Brother Rice is not engaged in the work which the Lord would have him to do.... He cannot see the outcome of this work which he has taken up. Anna Phillips is being injured; she is led on, encouraged in a work which will not bear the test of God. WV 349 4 In a nine-page letter written January 14, 1894, in Melbourne to A. T. Jones, Mrs. White discussed several matters. On page 5 she reported that word had reached her that Jones was giving encouragement to Anna Phillips, and even reading some of her messages in public in such a way that people found it hard to discern when he was reading from her writings and when he was reading from Ellen White's pen. She urged, "I want you to consider this carefully, for the Lord has given me light to the effect that the attention of the people is not to be called to Anna Phillips" (Letter 37, 1894). WV 349 5 In the first paragraph of her 10-page letter to Jones, written March 15, 1894, she dealt quite fully with the situation. She pointed out that God had not called Anna Phillips to follow on after the testimonies. She wrote: WV 349 6 Many things in these visions and dreams seem to be all straight, a repetition of that which has been in the field for many years; but soon they introduce a jot here, a tittle of error there, just a little seed which takes root and flourishes, and many are defiled therewith (Letter 103, 1894 [see also Selected Messages 2:85-87]). WV 349 7 W. M. Adams, who was a student at Battle Creek College in 1894, has recounted his experience. He heard Elder Jones preaching in the Battle Creek Tabernacle. In the sermon Jones intermingled some of the messages of Anna Phillips with those he read from the testimonies, and asked the congregation whether they did not hear the same voice in each. The people were left in confusion. WV 350 1 The next morning Adams was at the post office in the Review and Herald building, writing a postcard home. Jones came in and asked for his mail. He was handed a long envelope with Ellen White's name in the return address. He dropped on the bench, tore the envelope open, and began to read. Adams reports that as Jones read, tears came to his eyes and fell on the sheets of paper. WV 350 2 Soon A. O. Tait came in, and Jones addressed him. "Oscar, come here. Sit down. You heard me preach that sermon yesterday?" WV 350 3 "Yes," replied Elder Tait. WV 350 4 "Well, read this," Jones said as he handed him the testimony he had just received from Ellen White. After Tait had read it, Jones asked, "Who told Sister White a month ago that I was going to preach that sermon about Anna Phillips as a prophetess?" WV 350 5 "Ah, you know, Alonzo," Tait answered in his calm yet firm way. WV 350 6 "Yes, I do know. God knew what I was going to do, and He impressed Sister White a month before I preached the sermon to send the testimony that I am wrong. Look at that date." WV 350 7 It was a thoughtful week for the brusque and ever-ready A. T. Jones. Adams reported that the next Sabbath he again preached in the tabernacle and that he read portions of the testimony he received Sunday morning. He said, "I am wrong, and I confess it. Now I am right" (The Review and Herald, July 7, 1949). WV 350 8 Elder W. W. Prescott also became a supporter of Anna Phillips, but a few hours before he was to address the students at Walla Walla College, intending to introduce some of her messages, he was handed a copy of a letter from Mrs. White dealing with the matter. It was the first to come to his attention, and he dropped his plans. S. N. Haskell, president of the California Conference, happened to be at Walla Walla at the time. He exclaimed as he wrote to Ellen White of the incident, "I have heard about testimonies coming just in season, but I never experienced such providence before" (S. N. Haskell to EGW, March 31, 1894). J. H. Kellogg And The Medical Missionary Work WV 350 9 Another matter of vital importance that was pressing hard upon Ellen White in the year 1899 was the distressing course being pursued in the medical missionary work in America. Dr. John Harvey Kellogg was taking steps to divest this work of its denominational ties, in the Battle Creek Sanitarium, the medical school, and the work for the outcasts and socially deprived classes in Chicago. This last mentioned was a fast-burgeoning work that divided his interests and overburdened his body and mind. WV 350 10 Calling for earnest attention were the inroads of pantheistic philosophy insidiously creeping into the teachings of Seventh-day Adventists, threatening the basic theology of the church. A three-week-long General Conference session would open at South Lancaster, Massachusetts, on February 15, and Ellen White applied herself to the preparation of messages to sound solemn warnings and to guard the cause. WV 351 1 In progressive steps Dr. Kellogg worked toward placing the medical work of Seventh-day Adventists on a nondenominational basis. As Kellogg led out in the establishment of the American Medical Missionary College in 1895 (as explained in chapters 23 and 24 of The Story of Our Health Message), he rather stealthily imposed on this important phase of educational work an undenominational identity. The students who enrolled in this medical college were told by Kellogg: WV 351 2 This is not a sectarian school. Sectarian doctrines are not to be taught in this medical school. It is a school for the purpose of teaching medical science, theoretically and practically, and gospel missionary work. It is not to be either a Seventh-day Adventist or a Methodist or a Baptist or any other sectarian school (The Medical Missionary, October, 1895 [quoted in The Story of Our Health Message, 294, 295]). WV 351 3 Through the year 1898 Ellen White penned 17 letters to Dr. Kellogg, aggregating some 113 pages; many were messages of caution. In 1899 she wrote another 26 letters to him, averaging nine pages each. The messages that dealt with various phases of medical missionary work were presented first. In the main these were but an amplification of what she had been writing in letters to him over a period of a year or two. Some of the letters contained words of commendation for certain phases of his work; some just newsy reports of developments in Australia, particularly in medical missionary lines; some sounded an alarm; some contained solemn warnings. All were written kindly, carefully, and with understanding. On February 13, 1898, she began her message to the doctor, whom she had known since he was a lad and whom she loved as her own son: WV 351 4 It would give me great satisfaction to have a long visit with you. I have much to say to you, and you have much to say to me. Sometimes I have a strong impression that I shall again bear my testimony upon the old field of Battle Creek (Letter 21, 1898). WV 351 5 To see the man, who had been used so mightily by God and by whose side she had stood through the years, veer away from the message and lose sight of the real objectives of medical missionary work tore Ellen White's soul. Nonetheless, she continued to labor and pray and to communicate through letters. Meeting The Inroads Of Pantheism WV 351 6 Only as God had revealed it to her could Ellen White have known that pantheistic teachings would be presented at the 1899 General Conference session. She was led to write and send in advance an article to be read entitled "The True Relation of God and Nature." At the Tuesday-morning meeting, February 21, as the health message was being discussed at the session, Dr. Kellogg declared that he would be glad to hear from Dr. E. J. Waggoner and W. W. Prescott "on this question of healthful living," for both had been giving interesting and helpful talks at the sanitarium. As Waggoner spoke, he did so in the framework of pantheistic philosophy, which carried apparent support of at least a part of the audience. Some days later the mail brought Ellen White's message, which was read to the session on Sabbath afternoon, March 4. WV 352 1 It opened with these words: WV 352 2 Since the fall of man, nature cannot reveal a perfect knowledge of God, for sin has brought a blight upon it, and has intervened between nature and nature's God (The General Conference Bulletin, 1899, 157). WV 352 3 Excerpts from her address reveal the straightforward way she came to grips with the issues that had been so subtly raised at the church's world headquarters: WV 352 4 Christ came to the world as a personal Saviour. He represented a personal God. He ascended on high as a personal Saviour, and He will come again as He ascended to heaven--a personal Saviour. We need carefully to consider this, for in their human wisdom, the wise men of the world, knowing not God, foolishly deify nature and the laws of nature.... WV 352 5 The Father in heaven has a voice and a person which Christ expressed. Those who have a true knowledge of God will not become so infatuated with the laws of matter and the operations of nature as to overlook or to refuse to acknowledge the continual working of God in nature. Deity is the author of nature. The natural world has in itself no inherent power but that which God supplies. How strange, then, that so many make a deity of nature! God furnishes the matter and the properties with which to carry out His plans; Nature is but His agency (Ibid.). WV 352 6 But at this time Kellogg was not prone to receive messages of caution and reproof. He took offense at the cautions Ellen White sounded and declared that she had turned against him. He threatened to resign from his work and all connection with Seventh-day Adventists. This almost stunned her. On August 15 she wrote in her diary: WV 352 7 I lose my courage and my strength and cannot call to mind the very things I ought to write. I have a letter--two, yes, three--written for Dr. Kellogg, but I am so afraid of being misunderstood that I dare not send them. I feel intensely, and want to help his mind in many things, but how can I do it? My words are misapplied and misunderstood, and sometimes appear to be so misunderstood by humans that they do more harm than good. This has been the case with Dr. Kellogg (Manuscript 189, 1899). Correspondence With G. I. Butler WV 353 1 Some of her correspondence buoyed her soul. This was the case in the exchange with G. I. Butler. At the time of the General Conference session of 1888, held in Minneapolis, Minnesota, Butler, who had long served as president of the General Conference, was ill and could not be present. Relieved of his responsibilities at that meeting, he retired in Florida, planted an orange grove, and for more than a decade faithfully cared for his wife, who, soon after moving to Florida, suffered paralysis. Being for some years on the negative side of the issues that had surfaced at Minneapolis in 1888, he felt that Ellen White had written him off. When he received word that at her direction one of the first copies of The Desire of Ages to come from the press was to be sent to him, he was elated and took heart. He wrote to her expressing his gratitude for her thoughtfulness of him. WV 353 2 After five years in retirement he had come to see some things more correctly and had changed his attitude. He wrote a letter of confession in 1893, published in the Review and Herald. In this he stated: WV 353 3 I freely admit that for a period I stood in doubt in regard to the agitation of these subjects ["the doctrines of justification by faith, the necessity of appropriating Christ's righteousness by faith in order to (attain) our salvation"] I have here so freely endorsed. I did not attend the General Conference in Minneapolis, where differences were agitated, being at the time sick in Battle Creek.... My sympathies were not with those leading out in bringing what I now regard as light before the people. WV 353 4 He was glad that he could testify: WV 353 5 I am well satisfied that additional light of great importance has been shining upon these subjects, and fully believe that God has greatly blessed it to the good of those who have accepted it (June 13, 1893). WV 353 6 Thus while Ellen White was helping to pioneer the work in Australia, battling what seemed to be almost insurmountable difficulties, stalwart leaders at the home base of the church functioned as if she were in their presence, and benefited from her pen. ------------------------Chapter 23--Writing "The Desire Of Ages" WV 354 1 In 1858 as Ellen White first wrote the account of what had been revealed to her in the great controversy visions of 1848 and 1858, she devoted 52 small pages to the life of Christ. Sixteen of these gave a very brief review of His ministry, and 36 were devoted to the few days of the last scenes of His life. These pages were expanded in volumes 2 and 3 of the Spirit of Prophecy series in 1877 and 1878; 387 larger pages were given to His general ministry and 254 pages to the Passion Week and His closing ministry. With Patriarchs and Prophets and The Great Controversy in the field, it was planned that the work, in its preparation called "The Life of Christ," would represent a further amplification, particularly of the account of the three years and more of the life and ministry of our Lord up to the Passion Week. WV 354 2 To this project, Ellen White and Marian Davis turned their attention in Australia. Bible study, visions, prayer, meditation, discussion with her literary assistant, even "hard thinking," all under the general superintendence of the Holy Spirit, were involved in the writing. WV 354 3 As the two women worked together with dedicated purpose, they had at hand for reference several standard works by other authors, such as William Hanna's Life of Our Lord, and Cunningham Geikie's Life and Words of Christ. Ellen White was acquainted with Daniel March's Walks and Homes of Jesus and his Night Scenes in the Bible. Geikie's Hours With the Bible and Edersheim's works on the Temple and its services and Jewish social life were known to her as well as some others. These books constituted an aid to her in her descriptions of places, customs, and historical events. It was a prevailing practice for one commentator to borrow the wording of another, considering truth common property. It could well be that some of the books to which Ellen White had easy access may have contained materials traceable to a number of authors. Ingram Cobbin in his preface to his Condensed Commentary and Family Exposition of the Holy Bible, page iv, declared: "All the commentators have drawn largely from the fathers, especially from St. Augustine," and then points out the borrowings of one from another, naming authors so involved. WV 354 4 Ellen White greatly appreciated the work of her helpers. Of Marian Davis she wrote: WV 354 5 I feel very thankful for the help of Sister Marian Davis in getting out my books. She gathers materials from my diaries, from my letters, and from the articles published in the papers. I greatly prize her faithful service. She has been with me for twenty-five years, and has constantly been gaining increasing ability for the work of classifying and grouping my writings (Letter 9, 1903 [see also Selected Messages 3:93]). WV 355 1 At another time, writing of Miss Davis' work, Ellen White explained: WV 355 2 She does her work in this way: She takes my articles which are published in the papers and pastes them in blank books. She also has a copy of all the letters I write. In preparing a chapter for a book, Marian remembers that I have written something on that special point, which may make the matter more forcible. She begins to search for this, and if when she finds it, she sees that it will make the chapter more clear, she adds it. WV 355 3 The books are not Marian's productions, but my own, gathered from all my writings. Marian has a large field from which to draw, and her ability to arrange the matter is of great value to me. It saves poring over a mass of matter, which I have no time to do.... Marian is a most valuable help to me in bringing out my books (Letter 61a, 1900 [see also Selected Messages 3:91, 92]). Others Who Helped WV 355 4 A number of others helped Ellen White throughout the years. Among these were: WV 355 5 1. Mary Clough. In 1876 Ellen White was on the Pacific Coast, living in their new home in Oakland. James White, president of the General Conference, was detained in Battle Creek in administrative work. She had good literary help in her niece, Mary Clough, and she pushed ahead with her writing on the life of Christ. WV 355 6 The first drafts of her materials were in her own handwriting. Mary would edit the pages and put them into the form of a chapter, and then copy it. Of course, the finished work was also in handwritten form, for it was six or seven years later that typewriters came into use in Mrs. White's work. Every morning she would write diligently in her upstairs room. After the noonday meal she would go to Mary Clough's room, lie on a sofa, and listen as Mary read the materials prepared from her first written draft. "The precious subjects open to my mind well," she wrote in early April (Letter 4, 1876). WV 355 7 2. W. C. White. Her son "Willie" helped with editing, reading manuscript, choice of illustrations; finding a publisher, business arrangements. He had no part in the writing, wording, or literary content of the work. WV 356 1 3. Sara McEnterfer. Sara McEnterfer, a graduate nurse from Battle Creek, assisted Ellen White in various ways and traveled with her in America and Europe. She was considered one of three "literary assistants" who helped Mrs. White in Australia, and was replaced by Fannie Bolton when she became ill and had to return to the States temporarily. She even took a turn at carpentry when the staff were pushing forward to the target date for the opening of Avondale College. She probably read copy occasionally, but did no share in the literary work. WV 356 2 4. Fannie Bolton. Fannie Bolton was one of three assistants who traveled with Ellen White on the S.S. Alameda when the party embarked from San Francisco for Australia. Fannie had been invited to join Mrs. White's staff in 1887. The daughter of a Methodist minister, she was brought into the Seventh-day Adventist Church in Chicago through the evangelistic efforts of G. B. Starr and his wife. At the time, she was a correspondent for the Chicago Daily Inter Ocean. She received her literary training at the ladies' seminary at Evanston, Illinois (DF 445, G. B. Starr to L. E. Froom, March 19, 1933), and seemed well fitted for a promising future. Starr and others gave her a hearty recommendation. She was barely acquainted with Ellen White and W. C. White, but was employed when Mrs. White returned from Europe. She was to fit in where needed, but her work was to be largely in preparing Mrs. White's materials for the Review and Herald, Signs of the Times, and the Youth's Instructor. She traveled west with the White group and resided with them in the White home in Healdsburg, California. W. C. White reported that Fannie "proved to be brilliant and entertaining, and although somewhat erratic at times, was loved by the other members of the family." WV 356 3 Unfortunately, Fannie's years of service with Ellen White in Australia (18911896) brought mental anguish to Mrs. White because of Fannie's changeable moods, erratic course, and unfaithfulness. She was dismissed numerous times, but was graciously restored to her work. She finally resigned, recognizing her unworthiness and unsuitability to the work. She was replaced by Maggie Hare. WV 356 4 5. Maggie Hare. Maggie Hare was one of the large Hare family whose paternal home at Kaeo, New Zealand, Ellen White had visited (see chapter 39). A young secretary, Maggie assisted Sara in handling the immense amount of mail going out to the United States and coming in. She replaced Fannie Bolton in the task of selecting from Ellen White's manuscripts and letters material suitable for publishing in periodicals. When Mrs. White returned to the United States in 1900, Maggie was one of the four women assistants who accompanied her. Finishing The Writing On The Desire of Ages WV 356 5 So the work in Australia on the life of Christ book did not consist in producing creatively, chapter after chapter, but rather in Ellen White's writing more fully what had been revealed to her on Christ's life in many visions. WV 357 1 Some years provided more favorable opportunities than others. While Mrs. White's work on the project was intermittent, Marian Davis kept right at the task. The latter often felt it was about finished and then would be frustrated and at the same time delighted when light was received by Ellen White in vision that, when written out, added rich sources of materials. The work on the manuscript stretched from 1892 through 1897 and into 1898. Even then, with the appearance of the finished book on December 10, 1898, there was still more to do on the life of Christ. That was presented in Christ's Object Lessons, published two years later. The Proposal Of Two Volumes WV 357 2 As the work progressed and the manuscripts grew, the staff working at Sunnyside proposed issuing two volumes of about 600 pages each. W. C. White felt that if this plan met the approval of the publishers, the materials for the first volume would be ready in March or April 1896 (9 WCW, pp. 198, 199). Assuming this would be done, Ellen White was reading the manuscript for the first volume (Letter 90, 1896), and in writing to Edson on February 16, she indicated that "we now have it about ready for the printer" (Letter 144, 1896). Ellen White's Humility In Writing WV 357 3 In a letter to O. A. Olsen, president of the General Conference, she wrote of how as she undertook this work she was almost overwhelmed with the subject: WV 357 4 This week I have been enabled to commence writing on the life of Christ. Oh, how inefficient, how incapable I am of expressing the things which burn in my soul in reference to the mission of Christ! I have hardly dared to enter upon the work. There is so much to it all. And what shall I say, and what shall I leave unsaid? I lie awake nights pleading with the Lord for the Holy Spirit to come upon me, to abide upon me.... WV 357 5 I walk with trembling before God. I know not how to speak or trace with pen the large subject of the atoning sacrifice. I know not how to present subjects in the living power in which they stand before me. I tremble for fear lest I shall belittle the great plan of salvation by cheap words. I bow my soul in awe and reverence before God and say, "Who is sufficient for these things?" (Letter 40, 1892). WV 357 6 Only occasionally at this time did she mention specific visions in which scenes pertaining to the life of Christ passed before her, but in connection with first writing on the subject in 1858, the terms "I saw," "I was shown," or other terms indicating divine revelation and inspiration, frequently occurred. In 1889 she told of how "the betrayal, trial, and crucifixion of Jesus" had passed before her point by point (Letter 14, 1889). In 1900 she wrote: WV 358 1 Heavenly scenes were presented to me in the life of Christ, pleasant to contemplate, and again painful scenes which were not always pleasant for Him to bear which pained my heart (Manuscript 93, 1900). Extrascriptural Information WV 358 2 In her writing in the 1870s and again in the 1890s on the life and ministry of Christ, Ellen White often introduced significant extrabiblical points in historical narrative not mentioned by the Gospel writers--points in which she deals in sufficient detail to make it evident that her basic source in writing was the visions given to her. The following illustrations of this are drawn from three of her published accounts of the life of Christ. WV 358 3 At His trial before Herod, Spiritual Gifts, 1:51: "They spit in His face.... He meekly raised His hand, and wiped it off." WV 358 4 In feeding the 5,000, The Spirit of Prophecy 2:260, 261: "The disciples, seeing Him pale with weariness and hunger, besought Him to rest from His toil and take some refreshment. Their entreaties being of no avail, they consulted together as to the propriety of forcibly removing Him from the eager multitude, fearing that He would die of fatigue. Peter and John each took an arm of their blessed Master and kindly endeavored to draw Him away. But He refused to be removed from the place." WV 358 5 The Resurrection, The Desire of Ages, 779, 780: "'The angel of the Lord descended from heaven.' ... This messenger is he who fills the position from which Satan fell.... The soldiers see him removing the stone as he would a pebble, and hear him cry, 'Son of God, come forth; Thy Father calls Thee.' They see Jesus come forth from the grave." The Work Of The Holy Spirit WV 358 6 Looking back in 1906, Ellen White freely attributed to the work of the Holy Spirit the truths set forth in the books tracing the great controversy story. She mentioned only three of the Conflict books, for Prophets and Kings and The Acts of the Apostles were not yet published. WV 358 7 How many have read carefully Patriarchs and Prophets, The Great Controversy, and The Desire of Ages? I wish all to understand that my confidence in the light that God has given stands firm, because I know that the Holy Spirit's power magnified the truth, and made it honorable, saying: "This is the way, walk ye in it." In my books the truth is stated, barricaded by a "Thus saith the Lord." WV 358 8 The Holy Spirit traced these truths upon my heart and mind as indelibly as the law was traced by the finger of God, upon the tables of WV 359 1 stone, which are now in the ark (Letter 90, 1906 [Colporteur Ministry, 126]). Who Will Publish It? WV 359 2 This was a time, too, when the matter of the publisher had to be settled. Consideration had been given to offering the manuscript to Fleming H. Revell, who had handled Steps to Christ in a very acceptable manner. W. C. White wrote: WV 359 3 [Mother] says that there are people who will be reached by the publications through outside publishers, who are not likely to get them from any of our agents; and she believes that much good has been accomplished through our placing Steps to Christ in the hands of Revell to publish (8 WCW, p. 36). WV 359 4 W. C. White felt that there were important and far-reaching advantages for Revell to do the publishing. He mentioned one, perhaps little known to the average person: "He is brother-in-law to Moody, [who is the] leading American evangelist and [who] as far as I can see has the lead in evangelical literature" (Ibid., p. 35). WV 359 5 Both the Review and Herald and the Pacific Press had issued a number of the E. G. White books, but things had become complicated since the enlarged and strengthened General Conference Association was handling denominational book publishing. That organization carried the responsibility of negotiating with the printers, and sent much of the work to the nearby Review and Herald. By contract, the Pacific Press stood in a reasonable degree of independence, and Ellen White could negotiate with them directly. The experience of the General Conference Association in publishing Thoughts From the Mount of Blessing in 1896 (a spinoff of the "Life of Christ" manuscript), particularly in the matter of illustrations, led W. C. White on May 10 to exclaim, "Never, never, Never!" (9 WCW, p. 436). WV 359 6 Working through a second party in getting out books just did not work well. On May 6, 1896, Ellen White wrote to Edson: WV 359 7 I have decided to negotiate with Pacific Press to publish "Life of Christ." We are now waiting for them to obtain cuts to go in the book. The first book is completed; the second is in the process of completion (Letter 150, 1896). Decision On The Title WV 359 8 Up to this point the project had been referred to as the "Life of Christ," and it was assumed that that would be the title. With the possible exceptions of The Great Controversy and the Testimonies, Ellen White did not select the titles for her books. As the time approached when a final decision on the title had to be made, suggestions came from various people in Australia and America. Writing to C. H. Jones, manager of the Pacific Press, on October 22, W. C. White said, "As regards the title, I do not wish to say much till I have the criticism of others" (11WCW, p. 20). Some, he felt, were "a hundred miles nearer being appropriate than the best of the others that have been recommended to us." He promised to send a cable after consulting "the wise men here, and have Mother's opinion, and that of Sister Davis." The suggestion of the publishers narrowed down to "The Desire of All Nations" and "The Desire of Ages," both based on Haggai 2:7, "The desire of all nations shall come." The Last Touches WV 360 1 On June 19 Ellen White was still producing material that needed to be included in the early chapters of the book. She wrote: "I am writing upon subjects which stir every fiber of my being. The preexistence of Christ--how invaluable is this truth to the believer!" (Manuscript 65, 1896). WV 360 2 In July she was writing on the closing scenes of the life of Jesus. Her diary for July 28 shows how deeply she felt about her subject: WV 360 3 In writing upon the life of Christ I am deeply wrought upon. I forget to breathe as I should. I cannot endure the intensity of feeling that comes over me as I think of what Christ has suffered in our world. He was a "man of sorrows, and acquainted with grief"; "he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed," if we receive Him by faith as our personal Saviour! (Manuscript 174, 1897). WV 360 4 The Desire of Ages first came from the press in two beautiful art volumes, with continuous numbering of pages. Shortly thereafter the books were combined into a single volume of 865 pages. Very near the close of the year, December 10, 1898, copies arrived at Cooranbong and were eagerly examined by Ellen White, W. C. White, and her staff of workers. The monumental task was completed. Now the book would bless millions in the years to come. ------------------------Chapter 24--The Work In Australia Comes Of Age WV 361 1 Through the winter months of 1900--in the Southern Hemisphere that means May, June, and July--Ellen White was becoming more and more certain that she must soon go back to the United States. Conditions developing in connection with the work of the church in America, revealed to her in visions of the night, led to growing concern. The burden pressed heavily upon her heart. She could not forget that in January she had been shown a rather unusual outbreak of fanaticism at a camp meeting in America. She was deeply concerned over the increasing imbalance coming into the medical work, fostered by Dr. John Harvey Kellogg in Chicago. Of her plans to leave Australia, she wrote: WV 361 2 Things have not been moving in right lines, and I must, in the fear of God, bear my testimony personally to those who are in danger of swaying the work disproportionately in the so-called medical missionary lines (Letter 123, 1900). WV 361 3 Critical situations had developed in Battle Creek, adding to her anxiety. At first she talked of leaving Australia in November. She did not see how she could close up her work before that. But by all means she felt she should attend the General Conference session scheduled for the coming February. WV 361 4 When she proposed to her son William that she must return to the United States, it was hard for him to grasp. How could it be? The Avondale school was just getting well under way. Construction on the Avondale Health Retreat at the front corner of the school land, across the road from the church, was just recently completed, and that enterprise was developing nicely. Land had been purchased for a sanitarium in Wahroonga, a suburb of Sydney, and building plans were under way. WV 361 5 And then there was her book on which they were pressing hard. Willie, at his request, had been relieved of administrative responsibilities in Australia and from his membership on the General Conference Committee. Both he and his mother felt that he should give unbroken attention to assisting her in publishing her books. How could they pull up stakes and leave all this and reestablish themselves in the United States? Progress At Cooranbong WV 362 1 Soon after meeting the target date for the opening of the college in April 1897, Ellen White initiated another project of equal importance. As winter gave way to spring and the end of the first school year at Avondale was in sight, she entertained one growing concern--the need of a church building. Could one be built by the close of the school year, now only seven weeks away? Such an accomplishment would crown this year that marked a new start in Christian education. WV 362 2 As the number of students had increased, and the staff had grown, and the families living in the community had increased, it had become increasingly evident that there was no suitable place for meeting. For a while they had met in the loft above the sawmill, but that became a place for storage. Just before school opened, a limited space on the second story over the kitchen and dining room became available, but this soon proved to be too limited. WV 362 3 "I am fully decided," exclaimed Ellen White, "that we must have a meetinghouse" (Letter 70, 1897). On Wednesday morning, August 11, W.L.H. Baker and A. G. Daniells, the presidents of the two leading conferences, were on the campus to counsel with Ellen White and others concerning school matters and the coming camp meetings. Word had just been received at Cooranbong of the discovery of an accounting error in Melbourne. Eleven hundred pounds ($5,280) on deposit for the school--£600 ($2,880) from the Wessels family and £500 ($2,400) from the General Conference (Letter 177, 1897)--had just been discovered. Construction of a dormitory for the men could now be undertaken, and £100 ($480) was allotted toward a church building. In reporting the interview, Ellen White wrote: "We feel the need of a church very much" (Manuscript 175, 1897). WV 362 4 Careful consideration was given to the location and size of the proposed meetinghouse. Guidance in these particulars was given to Mrs. White in the "visions of the night": WV 362 5 I received instruction to speak to the people, and tell them that we are not to leave the house of the Lord until the last consideration.... I was instructed that our place of worship should be of easy access, and that the most precious portion of the land should be selected as a place on which to build for God (Letter 56, 1897). WV 362 6 There was need for haste, for they wanted to dedicate the building not later than the close of school. The New Church At Avondale Is Dedicated WV 362 7 There were many visitors at Cooranbong for the church dedication and for the closing exercises of the school on Sunday evening, October 17. Sunday was a beautiful day, and in the afternoon all gathered in the church for the service of dedication. In a letter Ellen White described it: WV 363 1 Every seat was occupied, and some were standing at the door. Between two and three hundred were present. Quite a number came from Melbourne and also from Sydney, and from the neighborhood, far and nigh. WV 363 2 Elder Haskell gave the dedicatory discourse. Seated on the platform where the pulpit stands were Elders Daniells, Farnsworth, Haskell, Hughes, Wilson, Robinson, and your mother, whom they insisted should make the dedicatory prayer. Herbert Lacey conducted the singing, and everything passed off in the very best order. We felt indeed that the Lord Jesus was in our midst as we presented our chapel to God and supplicated that His blessing should constantly rest upon it (Letter 162, 1897). WV 363 3 The Bible Echo, in reporting the dedication, described the building as situated on the school land near the Maitland Road and three quarters of a mile (one kilometer) from the school buildings, built of wood, well constructed, neatly painted, and presenting a very nice appearance. WV 363 4 The land for the church was donated by the school. The building itself cost only about £550 ($2,640) and is capable of accommodating 450 persons. And one of the best features connected with the whole enterprise is that it was dedicated free from debt, every penny's expense having been provided for beforehand. So there was no collection called for on this occasion to clear the church from debt (The Bible Echo, November 8, 1897). WV 363 5 One feature of the developing enterprises at Cooranbong was the determination to avoid debt, even though the work was at times slowed, and all concerned had to sacrifice and deprive themselves of ordinary comforts and needs. Earlier in the year Ellen White had commented: WV 363 6 There is no necessity for our meetinghouses to continue year after year in debt. If every member of the church will do his duty, practicing self-denial and self-sacrifice for the Lord Jesus, whose purchased possession he is, that His church may be free from debt, he will do honor to God (Letter 52, 1897). WV 363 7 The last paragraph of the November 8 Bible Echo report of the dedication significantly declared: WV 363 8 In conclusion, it should be stated that the erection of this building at this early stage of the school enterprise is mainly due to the faith and energy of Pastor S. N. Haskell and Mrs. E. G. White, and the rich blessings of God on their efforts. But for them, the building would perhaps not have been built for some time yet. With but £100 ($480) in sight, they moved out by faith and began to build, and the results are as already stated. WV 364 1 But of special significance to Ellen White was the fact that in this new start in Christian education, not only was it a success, but was, as she observed, "the best school in every respect that we have ever seen, outside our people, or among Seventh-day Adventists" (Letter 101, 1897). WV 364 2 Twenty of the students have been baptized, and some came to the school who had an experimental knowledge of what it means to be Christians; but not one student leaves the school but gives evidence of now knowing what it means to be children of God (Letter 162, 1897). College Hall Dedicated WV 364 3 Thursday, April 13, 1899, was a day to be remembered. College Hall was finished and ready for use. The first meeting of the day was held in the morning at 6:00. Ellen White explains why: WV 364 4 This early hour was chosen as appropriate to accommodate those who had worked with decided interest on the building. There was assembled the entire company of students and principal, preceptor and teachers. W. C. White and Brethren Palmer and Hughes spoke. I then spoke to the students and all present thirty minutes. At the close of the exercises there was the dedicatory prayer (Manuscript 185, 1899). WV 364 5 The more formal dedication took place in the afternoon. Mrs. White reported in a letter to S. N. Haskell: WV 364 6 The room was decorated and festooned by flowers from our gardens, and beautiful tree ferns, some of which were placed before the entrance of the building. W. C. White spoke well. Brethren Palmer and Hughes followed. Herbert Lacey then addressed the people.... He spoke well(Letter 70, 1899). The Publishing House WV 364 7 When Seventh-day Adventists began activities in Australia in the winter of 1885, publishing work was begun almost at once. With borrowed type and equipment the type for the first numbers of the Bible Echo and Signs of the Times was set in the bedroom occupied by one of the workers. The form of set type was taken by a handcart to a nearby printer, where it was run on the press. As soon as they could purchase a press and small engine, quarters were rented. Four years later land was bought on Best Street in North Fitzroy and a building erected to house the emerging Echo Publishing Company and to provide a meeting hall on the second floor. Commercial work was taken in to supply work to justify the sophisticated equipment needed to produce denominational publications. After printing in a commendable manner a pamphlet for the governor of Victoria, the Echo Publishing Company was officially appointed "Publishers to His Excellency Lord Brassey, KCB." This gave the house standing and enhanced business. From one person employed in 1885 the work grew until in 1899 there were 83 employees. This gave it the third position among Adventist publishers, following the Review and Herald, which employed 275, and the Pacific Press, with 150 workers (UCR, July 19, 1899). WV 365 1 With an establishment standing first among the publishing houses operated outside of North America, the Echo Publishing Company was indeed "of age." Return Voyage: Tales For The Grandchildren WV 365 2 W. C. White took care of travel negotiations with the Union Steamship Company in Sydney and found that comfortable arrangements for the voyage back to the United States could be made on the S.S. Moana, which would sail from Sydney on Wednesday, August 29, 1990. Ellen White would have her four women assistants with her--Sara McEnterfer, Marian Davis, Sarah Peck, and Maggie Hare. The W. C. White family numbered seven--he and his wife, May; his two older daughters by his first marriage, 18-year-old Ella and 13-year-old Mabel; the twins, 4 years old; and Baby Grace, nearly 3 months old. Three other friends made up the traveling party--15 in all. WV 365 3 Before them was a 7,200-mile (11,520-kilometer), 23-day journey across the Pacific. Willie had been successful in securing the most comfortable room on the Moana for his mother, the bridal stateroom in the first-class section toward the stern of the ship. The tickets had cost $160 each for Ellen White and Sara McEnterfer. The rest of the party traveled second class. Willie reported that they had been successful in securing the four best rooms in that section, with tickets costing $70 each. WV 366 1 With anticipation and a little excitement they boarded the Moana in Sydney shortly after noon on Wednesday, August 29. Mrs. White was pleased with her room. "I have a wide bed," she wrote in her diary, "as I have at home. Sara has her berth opposite mine" (Manuscript 96, 1900). WV 366 2 The journey would be broken by three stops--New Zealand, Samoa, and the Hawaiian Islands. All augured well. Ellen White was reported to be a good sailor, and she suffered only a touch of seasickness the first night out. Willie reported that they were soon on good terms with the stewards: "We feel as much at home as if we had lived with them for six months" (15 WCW, p. 861). The first 1,280-mile (2,048-kilometer) leg of the journey was almost due east to Auckland, New Zealand. Thursday and Friday were sunny days, and as the sun was setting behind them on Friday evening, they hunted up all the songbooks they could find and gathered for a little sing. They were pleased that about a dozen passengers joined them. WV 366 3 They found the food on the ship well prepared and appetizing, but to be certain of having a dietary to their liking they had brought some of their own food, particularly oranges and tangerines, zwieback, canned fruit, and canned grape juice. This greatly broadened their selection of menu choices. One favorite dish turned out to be fruit toast, made by pouring fresh hot water and then grape juice over zwieback. For their evening meal popular items were fresh fruit and crackers. First Stop: New Zealand WV 366 4 On Sunday morning, their fourth day out, the Moana was steaming down the east coast of New Zealand, past Great Barrier Island and into Auckland harbor. At 10:30 the ship dropped anchor opposite the quarantine station. Some of the sailors rowed over in a small boat, leaving the passengers in suspense about the possibility of going ashore. Willie was disappointed because he had hoped to see some of his friends from Auckland. "Here we lie," he wrote. "We cannot go ashore, and thus far no one has come to speak to us. It is a big lot of humbug, this quarantine business" (Ibid.). WV 366 5 Finally George Teasdale, with Brethren Mountain and Nash and a few others, came out in a rowboat, but could not board. The White party found that by leaning over the rail they could converse with the folk in the rowboat. Willie Floding, a young man bound for Battle Creek to take the medical course, came on board at Auckland. The travelers were shocked to learn of the death of Mrs. WV 366 6 F. L. Sharp, the wife of the treasurer and business manager of the developing Sydney Sanitarium, following major surgery. Willie and his mother sent messages of consolation back with the workers. WV 366 7 Ellen White spent as much time as possible in a steamer chair on deck, writing letters, mostly to friends left behind in Australia. She was fascinated and refreshed by the sea and the fresh salt air. From girlhood days she had loved the ocean. One day she wrote, "We now have a full view of the ever-changing, restless, beautiful sea" (Letter 164, 1900). And at another time, "I am up on deck writing, and enjoying the fresh air.... This morning my soul is filled with praise and thanksgiving to God" (Manuscript 96, 1900). WV 366 8 She spent many pleasant hours paging through the autograph album given her during the farewell service at Cooranbong. So did the Willie White family on the deck below, as day by day they read a few pages. These albums, gold embossed and bound in bright royal-blue velvet with gold-edged leaves, are now on display in the White Estate office at the General Conference headquarters. They still convey nostalgia and warmth. Visitors who read them feel drawn to those for whom they were so lovingly and carefully prepared. There was a section for every day of the voyage, and each section was introduced by an exquisite little watercolor painting, the Moana itself often appearing in the picture. The Stop In Samoa WV 367 1 The autograph album page designed for Sabbath, September 8, shows the Moana lying placidly in the harbor at Apia, largest of the Samoan islands. The artist's prediction came close to the fact. The ship arrived at 7:00 Friday morning. It would have been Sabbath morning if they had not just crossed the date line, thus adding an extra day. WV 367 2 As the anchor dropped, the White party spotted its welcoming commit-tee--a large green boat powered by singing Samoans (15 WCW, p. 868). They were directed by Prof. D. D. Lake, who supervised the Samoan Mission. One by one members of the White party were helped down the rope ladder into the boat, and even 72-year-old Ellen White climbed down. One giant Samoan took Baby Grace in his arms and stood right on the point of the bow, much to the discomfiture of her mother, May, who had an innate fear of water. She could easily imagine those big bare feet slipping off the slick wood. WV 367 3 Even the smaller boat could not go all the way in to shore, so two of the men crossed arms to make a chair for Ellen White and carried her to the beach. May White was told to put her arms around the neck of the one who carried Grace, and Ellen White had a good laugh over the strange sight of this grown woman in her full skirts clinging to the bronzed back of a Samoan as he carried her and her baby ashore. WV 367 4 Two carriages were waiting to convey members of the party who were not up to walking the mile (two kilometers) to mission headquarters. The rest of the group enjoyed the little jaunt. Oh, how good the home-cooked breakfast tasted! While most of the party went sightseeing, Ellen White and Willie stayed behind with Professor Lake to discuss the possibilities of reopening the sanitarium that had been forced to close when Dr. F. E. Braucht left for New Zealand (Ibid.). WV 367 5 The sightseers returned just as the interview was completed. After having prayer together, they collected the many baskets of fruit that had been gathered for them. There were bananas in abundance, mangoes, papayas, and oranges. Everybody then headed for the boat, except Mabel. One of the women had wanted to return early, so Mabel had volunteered to drive her to the dock with the horse and buggy. On the drive back to the mission she became lost. She could not ask her way, for the only words in Samoan she knew were "How do you do?" It was nearly time for the boat to leave. Just as the situation seemed almost hopeless, along came Willie Floding. He had worked on the island and knew his way around. Together they quickly found the ship. WV 368 1 Calm seas continued as they plowed their way north and east on the next leg of the journey--2,260 miles (3,616 kilometers) to Honolulu. Midway they would cross the equator and again be in the Northern Hemisphere. It was a pleasant week of travel. Ella, unable to restrain the desire to teach, had organized a little school for the twins, and soon other children joined. She even recruited Leonard Paap, one of the party, to teach the older children. The sunrise on Monday morning was outstanding. Ellen White wrote, "The sunrise was glorious. The whole sea was a river of yellow gold. We have on this journey a placid sea" (Manuscript 96, 1900). The Stop In Honolulu WV 368 2 Friday morning, September 14, at 8:00, after a very hot night, the Moana reached Honolulu. Elder Baxter Howe, in charge of the work of the church there, welcomed the travelers and took them to Mrs. Kerr's, where the whole party enjoyed an early lunch. The Kerrs were an affluent family. Mr. Kerr, a businessman, was not a member of the church, but his wife, a generous-hearted and outgoing woman, had been a member for several years. Mrs. White had been entertained royally at their home on her trip to Australia nine years before. WV 368 3 The hours in Honolulu would be limited, so the party made a brief visit to the church, where both Ellen White and Willie addressed the people. Then they visited the Chinese school operated by W. E. Howell. By 6:00 that evening they were back on the boat, which soon was on its way eastward to San Francisco. Nearing America: An Encouraging Promise WV 368 4 As they neared the California arrival time, late Thursday night, Mrs. White felt she could hardly endure the expected partying that traditionally marks the final day of a voyage. Willie came to her and said, "We are nearing the last night of the trip, when we shall have more noise than ever before; but I am praying for a storm" (Manuscript 29, 1901). So am I, his mother replied. WV 368 5 That Wednesday evening, still dreading the next day's carousal, Ellen White found a little anteroom and lay down. She fell asleep, but soon was awakened by a voice speaking to her. As she gained consciousness, she knew what it meant. "The room was filled with a sweet fragrance, as of beautiful flowers." Then she fell asleep once more and was awakened in the same way. Of it she wrote: WV 368 6 Words were spoken to me, assuring me that the Lord would protect me, that He had a work for me to do. Comfort, encouragement, and direction were given to me, and I was greatly blessed (Ibid.). WV 369 1 Part of the message that came to her at the time was an assurance that put her mind at rest on one particular point. This was the question of where she should make her home in America. In earlier years they had lived in Battle Creek, Michigan, as her husband led the church and managed the Review and Herald Publishing House. Then they had lived in Oakland, California, as James White started the Signs of the Times. After her husband's death, Ellen had lived in a home in Healdsburg, California, only a few blocks from the college. This home she still owned. Just before leaving for Australia she had lived in Battle Creek again. And now where should she settle? The question had concerned her from the time she planned to leave Australia. WV 369 2 The vision given to her that Wednesday evening during the last week of the journey set her mind at rest. She wrote of this, "The Lord revealed Himself to me ... and comforted me, assuring me that He had a refuge prepared for me, where I would have quiet and rest" (Letter 163, 1900). WV 369 3 What a comfort it was to know that God already had something in mind for her! How she wished she might know just what or where it was. Through The Golden Gate WV 369 4 Now they came to Thursday, the last full day of the trip. They would enter San Francisco Bay that night. The day was sunny and bright, but the sea was so rough the sailors could hardly keep their balance on deck. Most of the passengers remained in their berths. There was no trip-ending party. Ellen White lay in bed all day, fearful even to turn over. And then just before the Moana slipped through the Golden Gate, the sea suddenly quieted. It was 10:00. The ship could not dock until daylight, so the anchor was cast. WV 369 5 Through the long night hours the ship swung lazily at anchor in San Francisco Bay. The White party no doubt expected that with the coming of daylight the Moana would move into one of the Union Steamship Company piers, and that soon friends and fellow workers on the wharf would be welcoming them back to the United States. But such was not the case. Immigration officials, highly conscious of germs, required the Sydney passengers, even though they had been on the ship for nearly a month, to proceed by tugboat to a quarantine station on Angel Island, where their belongings and trunks could be fumigated. That whole weary Friday was spent going through these formalities. WV 369 6 Finally, by early evening, the contents of the trunks and suitcases having been properly fumigated and repacked, the party was taken by tugboat to San Francisco. They arrived at 8:00 and were met by G. A. Irwin, president of the General Conference; C. H. Jones, manager of the Pacific Press; and J. O. Corliss, pastor of the San Francisco church. The traveling party soon dispersed. Elder Jones, a longtime friend and acquaintance, took Ellen White and some of her helpers to his home in Oakland. Others stayed with friends in San Francisco. W. C. and May White, with the twins and Baby Grace, were entertained by the Corlisses at their home in Fruitvale, an Oakland suburb. That night Elder Irwin sent a telegram to Battle Creek that carried the good news of the arrival of the party. It was published on the back page of the next issue of the Review. It read, "San Francisco, Cal., September 21, 1900.--Sister White and party arrived this morning in good condition." The editor commented that this would be "good news to thousands." And it was. ------------------------Chapter 25--Elmshaven, A Haven For Ellen White WV 371 1 On arriving in California, Ellen White was eager to get to work. She hoped that she could quickly find a home, move in, and take care of the many tasks awaiting her attention. Not wanting to undertake the task of building a house, she hoped to find a place to rent. WV 371 2 On Monday morning, September 24, house hunting began. After three exhausting days driving from place to place in the Oakland area, Ellen White and Willie decided they would have to purchase. Rents were too high for their meager salaries. As W. C. White expressed it: WV 371 3 For several days we have been trying to fit a number seven family into a number five house, with a number three purse to purchase furnishings (15 WCW, p. 871). WV 371 4 Ellen White had not forgotten that the Lord had shown His interest in her the last night while crossing the sea, so she declared she would just stop looking. "The Lord knows what our work is and where we should be located; and we shall wait the Lord's time" (Letter 132, 1900). WV 371 5 At this point Willie suggested that she and some of her helpers go up to the health retreat at St. Helena, some 60 miles (96 kilometers) north of Oakland. This institution had just changed its name to St. Helena Sanitarium, or simply, "the san." There she could rest a bit and also attend some of the meetings to be held in connection with the nearby Napa camp meeting. WV 371 6 She had been there in the years following her husband's death and had purchased eight and one-half acres (three hectares) from William Pratt to preserve the land for the future use of the sanitarium. On the property she had erected a home, Eliel, which she thought could easily be turned into an expanded facility for the care of guests of the institution (DF 14). WV 371 7 At the sanitarium she met old friends--Mrs. J. L. Ings, Mary Thorpe, and others. When the topic of conversation turned to the frustration of house hunting in Oakland, Mrs. Ings volunteered: "Well, below the hill there is a place that is just the thing for you. It is Robert Pratt's place" (Letter 158, 1900). Ellen White was definitely interested. Was This The Promised Refuge? WV 372 1 The next morning, Friday, September 28, she went down to see the "place under the hill" (Letter 132, 1900). To her surprise, it was not the William Pratt place that she had envisioned (a home in which she and James White had stayed), but a large Victorian home built by his brother Robert. She had often admired it as she drove by. WV 372 2 Robert Pratt, a railroad executive, was a member of a family of three who had moved to California in search of gold. William had purchased the entire little valley and mountainside where the sanitarium was now nestled. Later Robert purchased a strip of some 74 acres (30 hectares), which stretched through rich farmland up onto the hillside. WV 372 3 William Pratt, with his wife and family, had responded to the preaching of J. N. Loughborough and I. D. Van Horn at St. Helena in 1873 and had become charter members of the St. Helena church. Three years later he gave land on the side of the mountain near Crystal Spring for a medical institution, the Rural Health Retreat. The spring, which yielded a bountiful supply of pure soft water, was shared with his brother Robert and was just above and to the east of the institution. William Pratt's gift of land also included his half share of the spring. At the time the sanitarium was opened, this seemed an adequate water supply. WV 372 4 Robert, not a Seventh-day Adventist, owned the land to the south and held the other half interest in the spring. He and his wife, facing advancing age, with their children grown and gone, accepted the invitation of their youngest daughter to make their home with her in the Bay Area (Letter 146, 1900). So the Robert Pratt property was up for sale. WV 372 5 Farseeing Elder J. A. Burden, manager of the St. Helena Sanitarium, realized that the growing need for water would soon embarrass the institution, so he had already personally contracted to buy the Pratt property, making the initial payment of $1,000. Although the institution was in no financial position to buy the Pratt property, Burden was a man of deep faith and some daring and expected to dispose of the home and farm, retaining what was necessary for the institution and its growth. WV 372 6 The property represented an investment on the part of Robert Pratt of $12,000. It was sold to Elder Burden for $8,000, and in securing it he had arranged for long-term, easy payments. WV 372 7 Delighted with what she found, Ellen White with difficulty restrained her excitement. She wrote: WV 372 8 This is a most beautiful location. The surroundings are lovely. Ornamental trees from various parts of the world, flowers, mostly roses of a large variety, an orchard containing a thousand prune trees which are bearing, another orchard nearer the house, and still another orchard of live trees, are growing on the place (Letter 158, 1900). WV 373 1 The home was situated on a knoll in the center of 35 acres (14 hectares) of level or nearly level land. The family orchard of about three acres (one hectare) lay to the north, with trees bearing peaches, apples, nectarines, figs, cherries, apricots, and pears. Back of this was about a half acre (one metric hectare) of olive trees. On the south side of the home was a vineyard of more than five acres (two hectares) of table and wine grapes, mostly the latter. The land to the west was divided between prune orchards--which the Whites soon discovered had 2,000 trees in prime bearing condition--a garden, and hayfield. The house itself was a well-constructed, seven-room, two-story frame building, completely furnished, including carpets, drapes, linens, and dishes. Ellen White continued her description: WV 373 2 Well, to go back to my story, the Lord planned for me, and I found that I could buy this place here for less than I received for my house in Cooranbong and all its belongings. This included two horses, one rather old, four carriages and a platform wagon, much better than the one I gave away, and a house furnished throughout. It was like stepping out of my home in Cooranbong into a beautiful roomy one here. It has surprised me much that we should be thus favored (Letter 132, 1900). WV 373 3 Back of the house to the east was "the farmer's cottage," which with a little adaptation could be turned into an office building. Beyond this was a barn and stable with four horse stalls and room for storing four carriages. The hayloft could store 20 or 30 tons of hay. The cow barn had space for 22 cows; to the one cow now occupying it, it must have seemed a bit lonely. A few chickens completed the farm population. Ellen White was delighted with the carriages and wagons that were included with the place: two farm wagons, one two-seated express wagon, one double-seated covered buggy, two phaetons, an old road cart, and one hand cart. In addition, there were plows, harrows, and other farm tools (15 WCW, p. 903). WV 373 4 That Friday, with its discovery, seemed all too short. There was a meeting at the sanitarium on Friday evening, and Ellen White spoke to the institutional family and to the guests. On Sunday morning she could not resist the temptation to slip away from council meetings and take another look at what she felt would surely be her future home. She pondered, as she wrote later: WV 373 5 This place was none of my seeking. It has come to me without a thought or purpose of mine. The Lord is so kind and gracious to me. I can trust my interests with Him who is too wise to err and too good to do me harm (Letter 132, 1900). Ellen White Purchases The Property WV 374 1 Ellen White and Elder Burden sat down to work out a settlement that was finally consummated on Tuesday, October 16, when she and her family moved in. Burden transferred to her the entire property--73.71 acres (30 hectares) of land--and half interest in the spring. Then, as agreed, the sanitarium bought back 8.7 acres (3.5 hectares) for a sewage-disposal area at the far west corner of the property, and 5.5 acres (2.2 hectares) for a food factory across Blackmon Canyon Creek to the east and south. For these two pieces of land and for the half interest in the spring, $3,000 was subtracted from the $8,000. Ellen White paid Burden $1,000 in cash and assumed a $4,000 mortgage with interest at 6 ¼ percent. "It is like stepping out of our home in Cooranbong," she wrote to her old friends the Farnsworths, "into one already prepared for us, without any time or care on our part" (Letter 146, 1900). WV 374 2 On the day of the purchase they moved in, rather jubilantly, and she reported to Elder Irwin, "We are now located in our pleasant and much-appreciated home" (Letter 127, 1900). She outlined the living arrangements. They were crowded, and would be until other buildings could be erected, particularly a home for William White and his family, who were temporarily staying at a nearby cottage. Beds were placed even in the living room. WV 374 3 One piece of furniture, in addition to what they found in the home, was squeezed in. It was Ellen White's comfortable writing chair, equipped with a writing board that she could swing to one side for freedom of movement. This was the only piece of furniture she had brought with her from Australia. WV 374 4 The general location of the home was ideal. It was two and one-half miles (four kilometers) northwest of St. Helena, and about 15 to 20 minutes' walk from the sanitarium, depending upon whether one was going or coming. In addition to its beautiful location, with hills to the south and mountains to the north and east, Ellen White particularly appreciated the fact that the home was not far from the sanitarium. Here she would often have an opportunity to address a changing audience of non-Adventists, which she enjoyed doing. WV 374 5 Mrs. White had traveled widely throughout her life. She had crossed the Rocky Mountains many times. She had lived in Colorado and in Switzerland. She had crossed the Alps into Italy, and traveled extensively in Europe, Australia, and New Zealand. But she exclaimed in 1905, perhaps with some bias, "Certainly no place I have ever seen equals the beauty of the scenery around here" (Letter 111, 1905). At another time she wrote, "This world is not our abiding place, but I feel very grateful for the comforts of a good home. I consider the country here to be one of the most beautiful I have ever seen" (Letter 117, 1905). WV 374 6 Almost 100 years have passed since Ellen White's happy evaluation of Robert Pratt's choice of an ideal place to build a home. The elms for which it was named have been replaced, but the haven they provided has been a blessing and an inspiration to thousands of visitors. (About 10,000 people annually visit Elmshaven on Glass Mountain Lane.) Robert Pratt built well, and the stately house represents the finest tradition of Victorian houses. Today, as a recognized historical site, it witnesses to the special work of Ellen G. White. And Now, Back To Work: The Priorities WV 375 1 Ellen White had always endeavored to obtain adequate living quarters for herself and staff. Much as she enjoyed the amenities of life, they were never the end but the means to the end--her special work. She moved into Elmshaven as quickly as she could, in mid-October, 1900. WV 375 2 In a number of visions in Australia, conditions, situations, and dangers that threatened the church were clearly revealed to her. Correspondence from America also disclosed some of the looming problems. Now she must face these unflinchingly and without delay. WV 375 3 There was the matter of the disproportionate development in the medical missionary lines, which was placing special emphasis on a work in Chicago directed toward outcasts, drunks, and prostitutes. The light given to Ellen White indicated that a certain amount of this type of work, carried out under proper safeguards, was essential and proper, but it would yield but little lasting harvest. There was grave danger of an imbalance that would divert attention from major objectives in the medical work of the church and, because of the heavy financial demands, curtail various lines of denominational work around the world. From a reliable source in Battle Creek she was informed that Dr. Kellogg had at last taken a position against her because she did not sustain him in the work he was carrying to such extremes. WV 375 4 Then there was the situation in which Dr. Kellogg was involved. His growing interest in and promotion of a great Christian medical work that would be undenominational in nature and not linked to a small religious body was a matter of growing concern. WV 375 5 Then too, Ellen White had been given views of an outbreak of fanaticism that, when developed, came to be known as the holy flesh movement. While in Australia she was shown in vision its perils and what would transpire. WV 375 6 There was the work among the Blacks in the South in which her son James Edson White was leading out. WV 375 7 These were some of the important matters that would be considered at the General Conference session, which was scheduled to meet in February. The reason she felt she must leave Australia in August was in order to be certain that she could attend this conference. Thoughtful church leaders sensed that this would be a particularly important meeting. WV 376 1 Where to hold the General Conference of 1901 was a matter of much discussion. At the Autumn Council in August the action taken was indecisive, with the feeling that Oakland was most likely the preferred location. Factors that seemed to point to Oakland as the logical place were the delicate nature of Ellen White's health, her dread of a long journey east in midwinter, and the state of the work in California. Nonetheless, while she dreaded returning to Battle Creek in winter, or anytime, because of the burdens that would fall upon her when she returned to that city after an absence of 10 years, deep down in her heart she knew that the time would come when she would have to spend some time in Battle Creek. In visions of the night she seemed to be bearing her testimony there in the tabernacle, and she knew that she must sometime return. WV 376 2 Finally, after careful consideration of the pros and cons of holding the conference at Oakland or Battle Creek, the available members of the General Conference Committee in Battle Creek voted on December 10, 1900, to hold the 1901 General Conference from April 2 to 23 in Battle Creek. Ellen White decided to attend, but her decision had not come without some cost to herself. She declared, "For a week before I fully consented to go to Battle Creek, I did not sleep past one o'clock. Some nights I was up at eleven o'clock and many nights at twelve. I have not moved from impulse, but from the conviction that at this time I must begin at Jerusalem" (Letter 159, 1900). WV 376 3 During the last days of December she was very active working with the churches in the Bay Area and San Francisco and Oakland. She and Elder A. G. Daniells were the main speakers for the Week of Prayer. She was quite worn out when she returned to Elmshaven. She was happy, however, with the fruitage of the rather strenuous program. The following Friday she was exhausted, and during her evening bath she fainted. Sara and Maggie succeeded in getting her to bed, where she was confined for the next two weeks. Then, upon getting up too soon, she suffered a relapse and had another period of illness. Nonetheless, she maintained her plans to attend the General Conference session in Battle Creek, even though Sara declared that she was "not fit to go anywhere," and she dreaded the trip for her (Manuscript 43a, 1901). WV 376 4 As the time neared for her to start her journey east, the question of where she should stay was uppermost in her mind. Dr. Kellogg invited her to stay at the sanitarium, but later invited her and her party to stay in his own home. He had a large, two-story frame house with sufficient room to accommodate the children he and his wife took in to rear. He promised to make a portion of the home available to Ellen White and her helpers, and urged that she accept the invitation. WV 376 5 But would it be wise to stay in the doctor's home when so much controversy swirled about him? At first she felt it would not be best. Would not people feel that she was under his influence? And then she thought, "No matter with whom I should stay, it would be said, 'Someone has been talking with Sister White, telling her about the state of the church. This is why she talks as she does'" (The General Conference Bulletin, 1901, 204). WV 377 1 The answer came in a very forceful way. Friday evening, February 15, as she met with her family in the sitting room for worship, she was deeply burdened with a decision about Dr. Kellogg's invitation. She began to pray about it. In reporting the experience, she wrote, "I was asking the Lord where I should go and what I should do. I was for backing out.... Well, while I was praying and was sending up my petition, there was, as has been a hundred times or more, a soft light circling around the room, and a fragrance like the fragrance of flowers, of a beautiful scent of flowers" (Manuscript 43a, 1901). And a voice said, "'Respect the courtesy of My servant, John Kellogg, the physician by My appointment. He needs encouragement that you can give him. Let him put his trust in Me. My arm is strong to uphold and sustain. He may safely lean upon My strength. I have a work for him to do. He must not fail nor be discouraged'" (Letter 33, 1901). WV 377 2 Did the others kneeling in worship that Friday evening see the light and notice the fragrance? This is a very natural question, which she answered as she recounted the incident on April 11 at the General Conference session: "Though none of the family saw what I saw, or heard what I heard, yet they felt the influence of the Spirit, and were weeping and praising God" (The General Conference Bulletin, 1901, 204). WV 377 3 So Dr. Kellogg's gracious invitation was accepted. Ellen White and her helpers would stay in his home. The Long Road To Battle Creek WV 377 4 Now the decision must be made on the route to Battle Creek. To make the journey directly to Chicago and then Battle Creek would take them over the Sierra Nevadas and the Rockies. It would be a journey she had often taken and one she dreaded, for even when her health was seemingly good she was ill-equipped to stand the high altitude. WV 377 5 The alternative was to take a more extended journey via Los Angeles, New Orleans, and then to Chicago and Battle Creek. This route carried attractive features for both Ellen White and her son Willie. Since returning from Australia they had not traveled 100 miles (160 kilometers) from the Elmshaven home. The southern route would give them an opportunity to spend a few days in Los Angeles surveying the work that was beginning to develop nicely in southern California. Then there was Edson White and his work in Mississippi and Tennessee. They could go to Vicksburg, see the Morning Star, inspect the development of the work in Mississippi, then travel to Nashville. There Edson had his headquarters, engaged in publishing and managing the work of the Southern Missionary Society. WV 378 1 So, weighing the high mountains on the more direct and quick journey against the longer trip traveling at normal elevations; weighing the advantage of seeing James Edson White in his work, all of which had been developed since she had gone to Australia, Ellen White decided in favor of travel by the southern route. Tentative appointments were made for services she might hold with Adventist churches in Los Angeles, Vicksburg, and Chicago, even though it was a question from day to day as to whether she would even be well enough to make the journey. WV 378 2 The trip began Thursday afternoon, March 7, with her farm manager, Iram James, driving the party to the Southern Pacific Railroad station in St. Helena. The train would connect at Port Costa with the Owl on its nightly run from Oakland. In the party were Ellen White, Sara McEnterfer, Maggie Hare, and Willie White. WV 378 3 Willie White had made arrangements for them to stay at the sanitarium in Los Angeles, where they could have pleasant rooms and good food. On Sabbath morning Ellen White spoke at the Los Angeles church to an audience of more than 400 people, some of whom had come from as far away as 60 miles (96 kilometers). While standing before large congregations, not infrequently she had visions that opened up to her both general situations and the experiences of individuals in her audience. WV 378 4 In this case she saw, like a flash of lightning, the vast possibilities of the people before her. Her response to the challenge was almost too much for her sensitive nature, and the experience resulted in days of prostration in which serious misgivings were entertained as to whether she would be able to continue her journey. WV 378 5 By Tuesday she had rallied a bit, and they felt that they could go on. They boarded the Sunset Limited at 8:00, found the train not crowded and a first-class compartment ready for Mrs. White and her two women helpers. They also found two bushels of large, luscious oranges at the station waiting for them. The train pulled out on time for its 60-hour trip to New Orleans. WV 378 6 They arrived there Thursday evening in time to catch the train for Vicksburg, Mississippi, where Edson White had pioneered the work among the Blacks. Vicksburg And The Morning Star WV 378 7 How eagerly Ellen White had read all that Edson had written her about his ship while she was in Australia! Now she was actually to stay on it for a few nights. As she stepped aboard, she remembered how she had followed the boat with her prayers. She said, "Some most interesting scenes have been presented to me in connection with it. This boat has been a floating Bethel. At the gospel meetings held on it many have had the privilege of eating of the bread of life" (Manuscript 29, 1902). WV 379 1 She was pleased with what she found, from the boiler room on the lower deck to the printing offices where two steam presses had printed the Gospel Herald for many months, to the two staterooms, the dining room, the galley, and finally the engine room. WV 379 2 Immediately behind the smokestacks, at the front of the upper deck, was a business office. Just behind this were the main cabin and Edson and Emma's stateroom. In the rear portion of the upper deck was a 16' x 40' (5 meter x 12 meter) chapel, where services were conducted. Even larger meetings could be held on the third, or hurricane deck, where 200 could be seated. The third deck also had a small pilothouse, with the steering apparatus and a bunk for the pilot. WV 379 3 Ellen White's eager glance missed nothing. She reported, "I was pleased with the arrangement of the boat and with the efforts made to make life on it as agreeable as possible. I found that everything about the rooms fitted up as a home for my son and his wife, and their helpers, was of the simplest order. I saw nothing expensive or unnecessary" (Ibid.). Then she commented: "Perhaps some would have been unwilling to live in such narrow quarters" (Ibid.). WV 379 4 The Morning Star had been built well to fulfill the many purposes for which it was intended. It provided a home for Edson and Emma; a place to print the gospel message; a place on board to hold meetings; a place to meet people. It was the means of spreading the good news to a broader field than any stationary chapel. And it pioneered the way for others who would meet the tough problem of race prejudice in the South. The small staff who heroically ran the boat were definitely pioneers in the fullest meaning of the word. WV 379 5 These early workers and believers faced two kinds of prejudice--racial and religious. The Black ministers opposed them because they were teaching Sabbath observance and tithe paying; the White people opposed them because they were educating the Blacks and introducing new and better agricultural methods, which threatened to break the stranglehold of poverty in the delta. WV 379 6 Edson had begun his Vicksburg work with Sunday schools and night classes in the Mount Zion Baptist Church on Fort Hill. When he was excluded from the church for his belief in the Sabbath, he built a little chapel at the corner of Walnut and First East streets. But this was only after 10 days of fervent prayer that had resulted in permission from adamant city council members to grant a permit for building a church for the Blacks. Once the work had been established in Vicksburg, they had ventured into the heart of the delta, using the Yazoo River as their main highway. Halfway up the river to Yazoo City he had tried to establish a school for the hundreds of Black children in the area who had no facilities for education. He was soon informed by the county superintendent of education that his work must stop, and later learned that in the mob that accompanied the superintendent was one man who had volunteered to "hold a Winchester on ol' White while you-all fetch the rope." WV 380 1 A little later the Morning Star had been of great service to the plantation owners of the area, rescuing many of their animals during a flood. The next winter Edson brought in tons of food and clothing to relieve the suffering among the Black tenant farmers who were facing starvation from crop failures and severely cold weather. Then with some measure of confidence among both the Whites and the Blacks, they built a little chapel and schoolhouse at Calmar. WV 380 2 Later the work there was stopped also. On the boat Edson had edited and published a monthly journal, the Gospel Herald. One issue carried a mildly critical editorial of the sharecropper system, and this, along with the fact that so many of the Blacks were becoming Adventists and refusing to work on Saturdays, spurred the plantation owners to action. A mob of 25 men on horseback called at the school, sent the White teacher, one of Edson's men, out of town "on a rail," nailed the doors and windows shut, and burned books, maps, and charts in the schoolyard. WV 380 3 Then they found one of the leading Black believers in the area, N. W. Olvin, and thrashed him with a buggy whip. They stopped only when commanded to do so by a White man who brandished a revolver. WV 380 4 While the work was broken up at Calmar, it continued to thrive at Yazoo City and Vicksburg, and in the years shortly after Edson left for Nashville there were encouraging developments in a large number of other Mississippi towns. WV 380 5 One hair-raising episode occurred when the Morning Star escaped being dynamited in Yazoo City, having left town only hours earlier with the General Conference president and secretary on board. F. R. Rogers, who taught the Yazoo City school, was ordered by a mob to close his school, and was shot at in the streets. WV 380 6 Edson had informed his mother of these developments during her years in Australia, and her instruction was of caution and prudence as the only course available to the church if they wished to continue to witness and work in the South. This was as true for the work among the Whites as among the Blacks. Even though in his contacts Edson said nothing about political matters, even though he did not mention inequalities or the need for social justice, the mere fact that he was educating Blacks and trying to improve their economic condition nearly cost him his life and the lives of his wife, fellow workers, and believers. * Service In Vicksburg WV 380 7 Ellen White scrutinized the Morning Star because of the criticism she had heard of it. She knew her son was not always careful with money, and she was glad to report to the General Conference session a few weeks later: WV 381 1 When I came to Vicksburg, I went on board my son's boat, the Morning Star. From the reports I had heard, I thought to find that boat fitted up very extravagantly. I found nothing of the kind. I want all to understand this (The General Conference Bulletin, 1901, 482). WV 381 2 Sunday morning, March 17, the new church, the second to be built in Vicksburg, was to be dedicated. It was a memorable weekend for Ellen White, her son William, and others in the traveling party. Just to be in the setting of the heart of Edson's activities and to witness the fruits of his dedicated labors and the labors of those who helped him was uplifting. WV 381 3 The crowning event of the visit was the Sunday dedication service. Ellen White was asked to preach the sermon. Word had gone up and down the river that the mother of James Edson White would be the speaker that Sunday morning. The report is that the church was packed. Pleased with the high caliber of people who made up the congregation, she wrote, "I know that Jesus and the angels were in the assembly, and that, as the church was dedicated to the Lord, He accepted it" (Manuscript 29, 1902). WV 381 4 The present Vicksburg church stands on the site of this second building, and in the early 1970s three women who had been aboard the Morning Star were still worshiping there! En Route To Battle Creek WV 381 5 The travel schedule called for the party to spend Sunday night on the train en route to Nashville via Memphis. Reaching Memphis in the morning, they found that a meeting had been arranged for 9:00 (16 WCW, p. 300). WV 381 6 Leaving Memphis at 1:00 they arrived at Nashville at 8:30. Edson, who had hurried on ahead, was at the station with his wife, Emma, when the train pulled in! He had brought what was called the "Gospel Wagon" to pick up the party (Ibid.). They were to have two days in Nashville, with the time divided between inspecting the work that was being done there and a convention of the Southern Missionary Society. WV 381 7 Tuesday morning they climbed into the "Gospel Wagon," 14 in all, and Edson conducted a tour of the Adventist work in Nashville (Ibid.). This included the printing establishment, which later grew into the Southern Publishing Association, treatment rooms for the Blacks, and the treatment rooms for Whites, operated by Louis Hanson and his wife. WV 381 8 At the meetings of the Southern Missionary Society Ellen White spoke strongly in favor of the establishment of an industrial school near Nashville. WV 382 1 She "gave a straight testimony upon this point, bringing out clearly the need of such schools, and in regard to other lines of work in the South. She also spoke about the necessity of our people arousing to the needs of this field, which has been so long neglected" (Gospel Herald Supplement, March 1901). WV 382 2 The party left Nashville on another night journey, arriving in Chicago at 10 :00 Thursday morning, March 21. With the tenuous condition of Mrs. White's health when they left Nashville, no meetings were scheduled in Chicago. The general plan was that if she was able to do so, they would spend Thursday in Chicago and go on to Battle Creek on Thursday evening or Friday morning. WV 382 3 The Chicago visit was indeed an interesting one for Ellen White (Manuscript 29, 1902). In visions the work in Chicago had been opened up to her. On the basis of these visions she had written encouraging words and had sounded warnings of the perils of a disproportionate work. Such endeavors would funnel too large a percentage of available funds into a work that was good in itself but that would yield only a limited fruitage. WV 382 4 The church's medical school, the American Medical Missionary College, had been started in 1895 with its clinical division in Chicago. She was deeply interested in this undertaking to train physicians within the church's educational and medical structure. WV 382 5 The train arrived late in Chicago, but they found a number of workers waiting to meet them. Ellen White was urged to remain over and speak on Sabbath, which she consented to do. When she was told that the medical workers in Chicago would like to hear from her, she also consented to speak at the medical school to students, helpers, and patients. She was pleased when it was suggested that she might have a hydrotherapy treatment at the sanitarium's branch at 33rd Place. Miss S. M. Gallion, a youthful Battle Creek Sanitarium nurse, gave her an hour of bath and massage. WV 382 6 Sabbath morning Ellen White spoke with freedom to a congregation of about 650 (16 WCW, p. 307). Looking back later, she wrote, "It was only by the Lord's help that I was enabled to do this work, for I was weary from traveling, and was not free from pain for a moment" (Manuscript 29, 1902). ------------------------Chapter 26--The General Conference Session of 1901: Time for Change! WV 383 1 On Tuesday morning, April 2, 1901, an atmosphere of excitement and apprehension prevailed as workers and church members began to assemble in the Battle Creek Tabernacle. This would be the largest General Conference session yet held. Ellen White would be there, and it would be the first session she had attended in 10 years. The 267 delegates represented a church of 75,000 members, four fifths of whom resided in the United States. WV 383 2 For some years there had been a growing recognition that the church had outgrown its organization. The basic structure of church organization with its local conferences bound together in a General Conference had remained unchanged from 1863 to 1901. WV 383 3 There were two recognized organizational levels--the local conference and the General Conference. When the General Conference was organized in 1863, the church had one institution--a publishing house at Battle Creek. But the work of the denomination soon expanded. The health work began with the establishment of a sanitarium in 1866. Educational work was started with the opening of the denomination's church school in Battle Creek in 1872, and the college in 1874. Other publishing houses were added, and sanitariums and schools were opened. WV 383 4 As work in different lines developed, associations were formed to foster the interests. There were the International Medical Missionary and Benevolent Association, the International Sabbath School Association, the International Tract Society, the National Religious Liberty Association, and a foreign mission board. WV 383 5 These were all autonomous organizations represented by independent corporations, operated by Seventh-day Adventists but not integral parts of the General Conference organization. The various branches of the work were not thought of or directed as departments of the General Conference, but as independent entities. WV 383 6 As a diversified and growing denominational work with multiplied business interests rapidly developed, spiritual fervor waned, and in some areas there was a failure to heed the counsels God sent to alert of dangers and to guard the cause. WV 384 1 The General Conference Executive Committee, beginning with three members in 1863, was increased periodically as the church grew, and by 1899 had increased to 13. Even so, the group was widely scattered and did not often meet in a full session. Six of the 13 men were district leaders spread out across North America. Two men represented overseas work and resided overseas. This left four members of the General Conference Executive Committee resident in Battle Creek. These, with the secretary and the treasurer of the General Conference, who were not members of the committee, formed a sort of unofficial officer group that carried the day-to-day responsibilities of the operation of the church. WV 384 2 It is not difficult, then, to grasp the situation that developed with the world work outgrowing the organizational structure that was administering it. Those at headquarters naturally felt that they were prepared to give the wisest and best management to even the minute details of Seventh-day Adventist interest in the remotest parts of the world. WV 384 3 One area in particular in which serious problems developed was in financial support of the cause. Without carefully planned budgets to serve as guidelines in the expenditure of funds, great inequities developed, with the needs nearest at hand often gaining the favor of the treasurers. WV 384 4 Little wonder, then, that it was with apprehension that the delegates gathered for the General Conference session that Tuesday morning, April 2. All were profoundly thankful that Ellen White was to be there, and she carried a heavy burden for the meeting. It was this conference with its challenges and its opportunities that had in a large part led Mrs. White to close up her work in Australia and hasten back to the United States. Preview Of The Conference WV 384 5 Two days before the General Conference session opened, church leaders held some unofficial precouncil meetings. Such a group gathered on Sunday evening, March 31. As they moved into their discussions, they decided to adjourn until a meeting could be held that would be more widely attended, and at which Ellen White could be present. WV 384 6 Quite a representative group met in the college library on Monday afternoon. It included the General Conference Committee, the Foreign Mission Board, conference presidents, and institutional leaders. The room was packed. Elder Daniells took along a secretary, Clarence C. Crisler; and Dr. Kellogg took his private secretary to report the meeting. The records of the meeting include the reports as transcribed by both men, with some understandable slight variations in wording. WV 385 1 Mrs. White had consented to be present and to lay before the brethren some matters that had been opened up to her mind. WV 385 2 Although Elder Irwin was president of the General Conference, Elder Daniells, who had recently come from Australia, was in the chair. In Australia he, with W. C. White, had developed a union conference, binding the local conferences in Australia together in an effective organization. WV 385 3 After making an introductory statement and telling of a meeting with Ellen White in the morning, at which time she had been invited to attend the afternoon meeting, Daniells expressed his pleasure that she was present, and invited her to speak. She replied: "I did not expect to lead out in this meeting. I thought I would let you lead out, and then if I had anything to say, I would say it" (Manuscript 43a, 1901). To this Daniells replied, "Well, it seemed to me (and I think to all of us who counseled with you this morning) that we had said about as much as we wished to until we heard from you." WV 385 4 Ellen White came directly to the point: WV 385 5 I would prefer not to speak today, though not because I have nothing to say. I have something to say. WV 385 6 Some of the points she brought out were: WV 385 7 Never should the mind of one man or the minds of a few men be regarded as sufficient in wisdom and power to control the work and say what plans shall be followed. The burden of the work in this broad field should not rest upon two or three men. We are not reaching the high standard which, with the great and important truth we are handling, God expects us to reach.... WV 385 8 There must be a committee, not composed of half a dozen men, but of representatives from all lines of our work, from our publishing houses, from our educational institutions, and from our sanitariums, which have life in them, which are constantly working, constantly broadening (Manuscript 43, 1901). WV 385 9 She asked why more had not been done to open up new fields even in America. WV 385 10 From one point to another she moved. She branded as "contemptible in the sight of God, contemptible" (Manuscript 43a, 1901) the selfish, grasping financial policies of some, particularly in the publishing houses, who demanded high wages. She called for men to "stand as true to principle as the needle to the pole" (Manuscript 43, 1901). WV 385 11 She pointed out that God did not want the medical work separated from the gospel work, that the medical missionary work should be considered the pioneer work, "the breaking-up plow." She said that "God wants every soul to stand shoulder to shoulder with Dr. Kellogg." She referred to his work in Chicago as she had seen it a few days before. Then she went on to point out that Kellogg should work to reach the higher classes and the wealthy classes. Her closing words were in exaltation of the Word of God. WV 386 1 It was a solemn meeting. Mrs. White had not failed to deal with the matters that were heavy on her heart, matters that concerned the welfare of the General Conference session about to open and the welfare of the work of the church at large. Her talk pointed in the direction the General Conference should take in its work. The session, scheduled for a full three weeks, opened the next morning. The 1901 General Conference Session WV 386 2 At 9:00 Tuesday morning, with the president of the General Conference, G. A. Irwin, in the chair, the thirty-fourth session of the General Conference of Seventh-day Adventists was called to order. J. N. Loughborough read Psalm 106, and S. N. Haskell led in prayer. President Irwin then opened the way for business. WV 386 3 Following the preliminaries Ellen White, who was seated in the audience, arose and went to the front. The chairman gave her the floor. She first pointed out the privilege of the Advent people to stand high above the world, sanctified by the truth and having a close connection with Heaven. Then she turned to the immediate situation. The following statements were included in her address: WV 386 4 Why, I ask you, are men who have not brought self into subjection allowed to stand in important positions of truth and handle sacred things? ... WV 386 5 The principles of heaven are to be carried out in every family, in the discipline of every church, in every establishment, in every institution, in every school, and in everything that shall be managed. You have no right to manage, unless you manage in God's order. Are you under the control of God? Do you see your responsibility to Him? ... WV 386 6 Here are men who are standing at the head of our various institutions, of the educational interests, and of the conferences in different localities and in different States. All these are to stand as representative men, to have a voice in molding and fashioning the plans that shall be carried out. There are to be more than one or two or three men to consider the whole vast field. The work is great, and there is no one human mind that can plan for the work which needs to be done (The General Conference Bulletin, 1901, 24-26). WV 386 7 Thus Mrs. White gave what was in reality the keynote address. She spoke for an hour. The very serious nature of the situation that had developed she fearlessly and clearly delineated. Help from God was promised if they would take hold of Him. There must be a change. It was one of the most solemn messages ever delivered to the church in a General Conference assembly. The Response WV 387 1 A solemn silence pervaded the assembly as Ellen White made her way to a chair. Elder Irwin stepped forward and said in response: WV 387 2 These are certainly very plain words that we have listened to, and it seems to me they come in very timely, right in the commencement of our conference. We notice the burden of the testimony was reorganization. This must first begin with us as individuals, and I trust that it may begin in each heart. I, for one, want to accept the testimony that has been borne, and I want that work of reorganization and regeneration to be not only begun, but completed, in my life. I am glad that these words were spoken right now (Ibid., 27). WV 387 3 What took place next came as no surprise to the president. A. G. Daniells, a man of 43 years of age and in his prime, who for the past 13 years had served in New Zealand and Australia, now asked for the floor. He walked down to the front of the tabernacle, mounted the stairs, and stepped up to the desk. He told of the meeting held in the college library the preceding day, at which Ellen White had given similar counsel. He declared: WV 387 4 We all feel that our only safety lies in obedience, in following our great Leader. We feel that we should begin at the very beginning of this work at this meeting, and just as nearly as we know how, build on His foundation (Ibid.). WV 387 5 Then he offered the following comprehensive motion: WV 387 6 I move that the usual rules and precedents for arranging and transacting the business of the conference be suspended, and that a General Committee be hereby appointed, to consist of the following persons: The presidents and secretaries of the General Conference, of the General Conference Association, of the European and Australasian union conferences; of the Review and Herald, Pacific Press, and Echo publishing companies; of the Foreign Mission Board, Medical Missionary and Benevolent Association; of Battle Creek, Healdsburg, and Union colleges; and the following named persons--J. N. Loughborough, S. N. Haskell, A. T. Jones, W. W. Prescott, and such other persons as may be necessary to represent the important enterprises and interests connected with the work of the Seventh-day Adventists throughout the world, the same to be named by the committee when organized, and this committee to constitute a general or central committee, which shall do such work as necessarily must be done in forwarding the work of the conference, and preparing the business to bring before the delegates" (Ibid.). WV 388 1 Elder Daniells confidently predicted that if we "step out boldly to follow the light that He [God] gives us, whether we can see clear through to the end or not--if we walk in the light we have, go just as far as we can today, God will give us further light; He will bring us out of bondage into glorious liberty." In his closing remarks he expressed appreciation for the fact that "we have a definite, certain voice to speak to us." WV 388 2 The delegates then entered upon an earnest discussion of the proposal before them. When there seemed to be an overcautious attitude, Ellen White arose and urged that no one block what was being proposed. After a season of prayer, the matter was placed before the assembly, and after further discussion and the answering of questions, the chair put the matter to a vote. The record is that it "was carried unanimously" (Ibid., 29). WV 388 3 Changes had been called for by the Lord. Changes had to be made. Steps must be taken that would distribute responsibilities to leaders near where the work was being done. Steps Toward Reorganization WV 388 4 According to the General Conference Bulletin the first Sabbath of the General Conference session, April 6, was a great day. "Sister White spoke in the Tabernacle at 11:00 a.m. to an overflowing house. Not only was every available seating space occupied, but every foot of standing room was covered." The estimate was that approximately 5,000 people worshiped that Sabbath morning in Battle Creek, "making [it] the largest Sabbath meeting ever held" in that city (Ibid., 1901, 89). WV 388 5 If Ellen White's voice had not been heard in a General Conference session for 10 years, it was heard in this conference of 1901. This was the most largely attended session thus far held by Seventh-day Adventists. In addition to the delegates, there were 1,500 visitors from all parts of the United States, and the comment was made, "All of these seem of one heart and mind to make this the greatest and best occasion of their lives" (Ibid., 65). WV 388 6 At 5:30 Tuesday morning, April 9, Mrs. White again gave the morning devotional study. Her topic was the need of missionary effort. She thanked the Lord that He was working in their midst, and said that this could be so only when His people draw together. "There seems to be in this meeting an endeavor to press together. This is the word which for the last fifty years I have heard from the angelic host--press together, press together. Let us try to do this" (Ibid., 182). WV 389 1 Elder Daniells, with his implicit trust in the messages of the Spirit of Prophecy and his recent experience in leading in the organization of the work in Australia, was the man of the hour. Standing at the head of the Committee on Counsel, he was the man to step forward and fearlessly initiate steps toward reorganization. After reviewing the general needs and the directions in which the work should move, the first task was to set up subcommittees. First to be appointed was a committee on organization, with W. C. White as chairman. Then followed the naming of other committees, on education, on colporteur work, on publishing, on missionary work, et cetera. But it was the committee on organization especially that often brought its reports to the conference as a whole. And it was these reports that gained first attention. Sweeping Changes WV 389 2 The proposed changes were sweeping. They called for the various independent and separate international organizations--the Sabbath School Association, the Religious Liberty Association, the Foreign Mission Board, et cetera--to be blended into the General Conference. The Executive Committee was to be a much larger group with much wider representation. The medical missionary work, which had grown so strong, was to be integrated, with a definite representation on the General Conference Committee. WV 389 3 An early proposal was that union conferences, after the order of what had been done in Australia, be formed throughout North America and the European fields. At the business session held Thursday afternoon, April 4, a memorial was presented from the Southern field, or what might be termed the Southern district, embodying three conferences and six missions. On Tuesday, April 9, the organization of the Southern Union Conference was completed, a constitution adopted, certain officers elected, and members of the executive committee named. This represented the first full-fledged union conference to be organized in the United States. It was the bellwether, and before the conference closed two weeks later there were six union conferences in North America. WV 389 4 On this same day the basic action embodying reorganization was framed and presented to the General Conference in these words: WV 389 5 "5. That the General Conference Committee be composed of representative men connected with the various lines of work in the different parts of the world. WV 389 6 "6. That the General Conference Committee, as thus constituted, should take the place of all the present boards and committees, except in the case of the essential legal corporations. WV 390 1 "7. That the General Conference Committee consist of twenty-five members, six of whom shall be chosen by the Medical Missionary Association, and nineteen by the General Conference. That five of these members be chosen with special reference to their ability to foster and develop true evangelical spirit in all departments of the work, to build up the ministry of the word, and to act as teachers of the gospel message in all parts of the world; and that they be relieved from any special business cares, that they may be free to devote themselves to this work. WV 390 2 "8. That in choosing this General Conference Committee, the presidents of the union conference be elected as members" (Ibid., 185). Battle Creek College To Move To Rural Location WV 390 3 One matter of great concern to Ellen White at this conference was the location of the three institutions in Battle Creek: the publishing house, the sanitarium, and particularly the college. In the 25 years since the college had been dedicated, city growth had produced a congested environment far different from that which God had revealed as desirable. WV 390 4 At the time of selecting a location on which to build Avondale College she had said: WV 390 5 Our schools should be located away from the cities, on a large tract of land, so that the students will have opportunity to do manual work. They should have opportunity to learn lessons from the objects which Christ used in the inculcation of truth. He pointed to the birds, to the flowers, to the sower and the reaper. In schools of this kind not only are the minds of the students benefited, but their physical powers are strengthened. All portions of the body are exercised. The education of mind and body is equalized (Ibid., 215, 216). WV 390 6 For some time the need for a change of location for the college had been the subject of discussion and correspondence between Ellen White and the president, Professor E. A. Sutherland, and the dean, Percy T. Magan. WV 390 7 At 5:30 on Friday morning Mrs. White dispatched one of her helpers to the Magan home with the message that she wished to see both men. They came at once. WV 390 8 Later that morning, in a meeting with the delegates, Magan gave his report on the relief book plan he was directing. Ellen White had dedicated her book, Christ's Object Lessons, to the financial relief of Seventh-day Adventist educational institutions. Thousands of dollars had been raised as church members sold the books to their neighbors and friends and used the proceeds for debt reduction. Mrs. White was seated on the platform with other workers who were leading out in this particular meeting. As Magan closed his report, he referred to the testimonies that called for a country location for Seventh-day Adventist schools and proposed that consideration be given to moving Battle Creek College to "a more favorable locality" (Ibid., 212). WV 391 1 Then Mrs. White rose to speak. After referring to the experience with Christ's Object Lessons, she challenged the audience with this declaration: WV 391 2 The light that has been given me is that Battle Creek has not the best influence over the students in our school.... God wants the school to be taken out of Battle Creek.... Some may be stirred about the transfer of the school from Battle Creek. But they need not be. This move is in accordance with God's design for the school before the institution was established. But men could not see how this could be done. There were so many who said that the school must be in Battle Creek. Now we say that it must be somewhere else (Ibid., 215, 216). WV 391 3 She urged: WV 391 4 The best thing that can be done is to dispose of the school's building here as soon as possible. Begin at once to look for a place where the school can be conducted on right lines. God wants us to place our children where they will not see and hear that which they should not see or hear (Ibid., 216). WV 391 5 At this point the meeting adjourned to 11:00 a.m., which left just a short intermission. Much of the rest of the morning was devoted to a consideration of the relief of the denomination's schools from their debts through the sale of Christ's Object Lessons and to the moving of Battle Creek College. WV 391 6 Elder A. T. Jones, president of the Seventh-day Adventist Educational Society, asked for the floor. After referring to the appeal that the college be moved out of Battle Creek, he called for the stockholders of the Educational Society present, who favored carrying out the instruction that had been given, to rise to their feet. The report is that there was a hearty response and that when the negative vote was called for, no one responded. WV 391 7 Then the delegates of the General Conference session were asked to vote. They voted unanimously to move the school. Finally a third expression was called for from the congregation generally. Rising to their feet, they gave a unanimous affirmation to the decision to move the college from Battle Creek. History was made that day at the General Conference session, and when school took up that fall, it was at Berrien Springs, Michigan. This was the second marked instance of a wholehearted and immediate response at the General Conference session of 1901 to counsel by the messenger of the Lord that called for sweeping changes. The General Conference Becomes A World Conference WV 392 1 The General Conference was now a world conference, with an Executive Committee of 25 representing the various interests of the whole world field. The organization of union conferences provided for the leaders close to the problems to carry the burdens of the work. This was a point that had been emphasized again and again by Ellen White. It also led to the development of men in executive experience. WV 392 2 Provisions were made to bring the various auxiliary interests into the General Conference as departments. Though committees were named to represent these lines, to implement the changes would take a little time. WV 392 3 One weakness in the new constitution that did not show up clearly when it was adopted caused considerable concern in the months that followed. This related to the election of the officers of the General Conference. WV 392 4 According to the new constitution, the delegates attending a General Conference session were empowered to elect the General Conference Committee; this committee in turn was to organize itself, electing its own officers. It was recognized at the time that this could mean that someone might chair it for only one year. WV 392 5 Undoubtedly this provision came about as an overreaction to the desire to get away from any "kingly power" (Letter 49, 1903), a point that was pushed hard by Elder A. T. Jones, a member of the committee on organization. WV 392 6 While this arrangement would clearly reduce the possibility of anyone's exercising kingly power, it also greatly undercut responsible leadership. It went too far, for it took out of the hands of the delegates attending the General Conference session the vital responsibility of electing the leaders of the church, and instead placed this responsibility in the hands of the General Conference Executive Committee of 25. This meant that there was no church leader with a mandate from the church as represented by its delegates. WV 392 7 That some of the delegates attending the session of 1901 were not clear on this point is evidenced in the insistence that the committee elect the chairman and announce its decision before that session closed. A. G. Daniells was chosen as chairman of the General Conference Committee. He was the leader of the church and nearly all the delegates were pleased, but they did not discern at this point how he would be crippled in his work, having no tenure and no mandate. WV 392 8 To take the position that Ellen White's urging that there be no kings meant, as interpreted by A. T. Jones, that the church should have no General Conference president was unjustified. At no time had her messages called for the abolition of the office of president of the General Conference; rather, her messages recognized such an office in the organization of the church. An earlier statement indicated that she understood that the work devolving upon the president of the General Conference was too large for one man to carry and that others should stand by his side to assist (Testimonies to Ministers and Gospel Workers, 342, 343). She did condemn the exercise of "kingly power." WV 393 1 The weakness, which soon became apparent, was corrected at the next session of the General Conference--the session of 1903. * Last 10 Days: Taxing Problems WV 393 2 At midsession many burdens still rested heavily on Ellen White's heart. Perhaps one of the greatest was that of Dr. John Harvey Kellogg and the broad influence of the course of action that he might take. Along with this was the attitude of the ministry toward the medical work of the church, and further, the personal experience of the ministers toward the health reform principles to which God had called His people. Also, she was deeply concerned regarding the development of the work in the southern states, both among the Whites and the Blacks. Up to midsession little had been done along this line. WV 393 3 One disruptive element with which Ellen White had to contend at the 1901 General Conference session was the case of Helge Nelson, who claimed the prophetic gift and insisted that he be given a hearing by the conference. This being denied, he was granted an interview with Mrs. White and the General Conference leaders. His burden was that Mrs. White stood where Moses stood in the typical history of God's people, and he, Helge Nelson, was to stand where Joshua stood, for he claimed special guidance from God. Ellen White met the false claims squarely and in the interview declared, "I know that God never gave mortal man such a message as that which Brother Nelson has borne concerning his brethren. It is not like our God" (The Review and Herald, July 30, 1901). WV 393 4 She was to meet Nelson again at the General Conference session of 1903 in a rather dramatic way. Meeting The Holy Flesh Fanaticism WV 393 5 Another disruptive element that Ellen White met at the 1901 conference, and this time before all the ministers of the cause, was the "holy flesh" fanaticism, which centered in Indiana. This came on Wednesday evening, April 17. WV 393 6 Under the guise of a great revival and the outpouring of the latter rain, the "holy flesh" movement swept through the Indiana Conference. Late in 1899 the president, Elder R. S. Donnell, became a strong advocate of the movement and was joined by most of the ministers in Indiana. In arranging for the camp meeting of 1900 he planned great things. He was unwilling that the two visiting General Conference brethren, Elders S. N. Haskell and A. J. Breed, be given much opportunity to reach the people. He warned his workers that these men had not passed through Christ's Garden of Gethsemane experience, and the ministers should not allow themselves to be influenced by them. WV 394 1 As the conference president stood speaking one evening, he held his arms outstretched toward the congregation, and later reported that he had felt great power coursing down his arms and passing through his fingers out to the people. WV 394 2 Elder Haskell reported that there was indeed a power, a strange power, in this new message. The people were bewildered. None wished to miss the experience of the outpouring of the Spirit of God. Translation faith seemed desirable. The teaching was a mixture of truth, error, excitement, and noise. WV 394 3 This was not Ellen White's first introduction to this strange teaching. She responded to Haskell: WV 394 4 Last January the Lord showed me that erroneous theories and methods would be brought into our camp meetings, and that the history of the past would be repeated. I felt greatly distressed. I was instructed to say that at these demonstrations demons in the form of men are present, working with all the ingenuity that Satan can employ to make the truth disgusting to sensible people; that the enemy was trying to arrange matters so that the camp meetings, which have been the means of bringing the truth of the third angel's message before multitudes, should lose their force and influence (Letter 132, 1900 [2 SM, p. 37]). WV 394 5 The workers' meeting at 5:30 on Wednesday morning, April 17, was not only solemn but exciting. Mrs. White chose at that point in the session to meet the "holy flesh" fanaticism. She did so by reading a carefully prepared manuscript statement. Before the meeting closed, she told the audience that to meet this fanaticism was one of the reasons she had left Australia and returned to the United States. The situation with which she was dealing had been revealed to her in Australia in January 1900, "before I left Cooranbong." And she declared, "If this had not been presented to me, I should not have been here today. But I am here, in obedience to the word of the Lord, and I thank Him that He has given me strength beyond my expectations to speak to the people" ( WV 394 6 The General Conference Bulletin, 1901, 426). She said, in part: WV 394 7 Instruction has been given me in regard to the late experience of brethren in Indiana and the teaching they have given to the churches. Through this experience and teaching the enemy has been working to lead souls astray. WV 394 8 The teaching given in regard to what is termed "holy flesh" is an error. All may now obtain holy hearts, but it is not correct to claim in this life to have holy flesh. The apostle Paul declares, "I know that in me (that is, in my flesh,) dwelleth no good thing" (Romans 7:18). To those who have tried so hard to obtain by faith so-called holy flesh, I would say, You cannot obtain it. Not a soul of you has holy flesh now. No human being on earth has holy flesh. It is an impossibility. If those who speak so freely of perfection in the flesh could see things in the true light, they would recoil with horror from their presumptuous ideas.... WV 395 1 The manner in which the meetings in Indiana have been carried on, with noise and confusion, does not commend them to thoughtful, intelligent minds. There is nothing in these demonstrations which will convince the world that we have the truth. Mere noise and shouting are no evidence of sanctification (The General Conference Bulletin, 419-420; Selected Messages, 2:31-35]). WV 395 2 Ellen White stood before the congregation for an hour, first reading from the manuscript she had prepared for the occasion, then bearing impromptu testimony, which was also reported in the Bulletin. WV 395 3 The next day at the early morning workers' meeting, Elder Donnell rose and asked whether he might make a statement. It appears in the General Conference Bulletin under the title "Confession of Elder R. S. Donnell." He spoke in measured words: WV 395 4 I feel unworthy to stand before this large assembly of my brethren this morning. Very early in life I was taught to reverence and to love the Word of God; and when reading in it how God used to talk to His people, correcting their wrongs, and guiding them in all their ways, when a mere boy I used to say: "Why don't we have a prophet? Why doesn't God talk to us now as He used to do?" WV 395 5 When I found this people, I was more than glad to know that there was a prophet among them, and from the first I have been a firm believer in, and a warm advocate of, the Testimonies and the Spirit of Prophecy. It has been suggested to me at times in the past, that the test on this point of faith comes when the testimony comes directly to us. WV 395 6 As nearly all of you know, in the testimony of yesterday morning, the test came to me. But, brethren, I can thank God this morning that my faith in the Spirit of Prophecy remains unshaken. God has spoken. He says I was wrong, and I answer, God is right, and I am wrong.... WV 395 7 I am very, very sorry that I have done that which would mar the cause of God and lead anyone in the wrong way. I have asked God to forgive me, and I know that He has done it. As delegates and representatives of the cause of God in the earth, I now ask you to forgive me my sins, and I ask your prayers for strength and wisdom to walk aright in the future. It is my determination, by the help of God, to join glad hands with you in the kingdom of God (The General Conference Bulletin, 422). WV 396 1 With this confession the holy flesh fanaticism was broken. ------------------------Chapter 27--The Battle Creek Sanitarium Fire WV 397 1 If the telegram that reached Elmshaven Tuesday morning, February 18, 1902, had said that the Review and Herald Publishing House had been destroyed by fire, Ellen White would not have been surprised. Five months earlier she had written to its managers a message that was read to the board: WV 397 2 "I have been almost afraid to open the Review, fearing to see that God has cleansed the publishing house by fire" (Letter 138, 1901; Testimonies for the Church, 8:91]). WV 397 3 But the message that came that rainy morning was that the two main sanitarium buildings in Battle Creek had just burned to the ground. Mrs. White reached for her pen and somewhat in agony noted: WV 397 4 I would at this time speak words of wisdom, but what can I say? We are afflicted with those whose life interests are bound up in this institution. Let us pray that this calamity shall work together for good to those who must feel it very deeply. We can indeed weep with those who weep (Manuscript 76, 1903). WV 397 5 Why was it, she was led to ask, that this institution, which had been such a great means for good, should suffer such loss? As her pen traced the words, page after page, she wrote: WV 397 6 I am instructed to say, Let no one attempt to give a reason for the burning of the institution that we have so highly appreciated. Let no one attempt to say why this calamity was permitted to come. Let everyone examine his own course of action. Let everyone ask himself whether he is meeting the standard that God has placed before him.... Let no one try to explain this mysterious providence. Let us thank God that there was not a great loss of life. In this we see God's merciful hand (Ibid.). WV 397 7 Anxiously the staff at Elmshaven waited for word presenting in detail just what had happened. This in some larger features came in the West Coast newspapers and then in more detail in letters and in the next issue of the Review and Herald. WV 397 8 It was a winter night, with snow quite deep on the ground. The sanitarium had been ever gaining in popularity, and its main buildings were filled to capacity. Its guest list carried names of business and government leaders. Only a skeleton staff was on duty at 4:00 Tuesday morning, February 18, 1902, when fire broke out in the basement of the main sanitarium building, just beneath the treatment rooms. The two main alarms in the building were set off as well as the nearest fire-alarm box in the city. Equipment from Battle Creek and nearby cities hurried to fight the blaze. But spreading through the ventilating and elevator shafts, the flames soon enveloped the building, making it clear that it could not be saved. WV 398 1 The nurses and other staff members swung into their practiced fire-evacuation plan, first taking the 50 patients who were unable to get out of their beds, then assisting women and children to safety. WV 398 2 Ambulatory patients made good use of fire escapes. With the special blessing of God all patients were cleared from the building. This was made certain as physicians and nurses, wet towels about their heads, felt their way through the dense smoke to recheck the rooms and corridors. As the insurance inspector looked over the situation a few days after the fire, he declared: "Nothing but divine power could have assisted those nurses and doctors to do as they did in getting the people out" (DF 45a, S. H. Lane to AGD, February 28, 1902). WV 398 3 But one man did lose his life. It was "old man Case," an eccentric patient in his late 80s, who, not trusting the banks, always carried his treasure with him in a satchel--"all the way from one to five thousand dollars" (Ibid.). He, his wife, and daughter were led to a place of safety, and then, unnoticed, he must have gone back into the building to retrieve his satchel with its treasure. He never came out. WV 398 4 The fire from the main sanitarium building soon spread across the street to the hospital, a five-story structure. Situated as the building was on a hill, water pressure was insufficient to protect it. So it burned too. WV 398 5 By 7:00 that Tuesday morning it was all over. The principal sanitarium structures were gone. The patients, some 400 in all, had been moved to "the several large buildings which" were "rapidly adapted to the purpose, and the cottages which were not included in the disaster" (Medical Magazine, April 1902, p. 181). Immediately the staff swung into action to provide for the continued care of the patients. The treatment schedule, modified somewhat, continued that day. WV 398 6 Dr. Kellogg was on the train returning from the West Coast to Battle Creek at the time of the fire. He learned of it when he arrived in Chicago on Tuesday evening. As he continued his journey to Battle Creek he called for a table and utilized the two hours in drawing plans for a new sanitarium building. WV 398 7 The moving of Battle Creek College to Berrien Springs four months previous to the fire had left buildings vacant that were available to the sanitarium. The two dormitories, West Hall and South Hall, were soon filled with sanitarium patients. The old Battle Creek College classroom and administration building furnished space for the business offices. East Hall, the sanitarium-owned dormitory occupied by nurses, was able to accommodate 150 of the patients. The nurses moved elsewhere. Extensive bath and treatment rooms were quickly fitted up in the basements of two of these buildings. So within a few days' time the sanitarium program was moving forward quite normally. WV 399 1 W. C. White refused to believe the first report of the disaster. But the second report bore evidence of authenticity, and in a letter he explained his feelings: "I wish to join with all our people in mourning at this great loss to us as a people, and to the world" (18 WCW, p. 425). WV 399 2 The citizens of Battle Creek asked for the privilege of holding a mass meeting in the tabernacle on the evening of Wednesday, February 19. It was led by the clergy of the city. The tabernacle was packed; eulogies were spoken, and pledges given of moral and financial support. WV 399 3 As Ellen White pondered the first sketchy news of the fire, while the embers were still warm in Battle Creek, she wrote: WV 399 4 Our heavenly Father does not willingly afflict or grieve the children of men. He has His purpose in the whirlwind and the storm, in the fire and in the flood. The Lord permits calamities to come to His people to save them from greater dangers (Manuscript 76, 1903). Plans To Rebuild WV 399 5 Plans were quickly drawn for a new sanitarium, "a temple of truth." Building concerns were consulted. Bids were called for. A special meeting of the General Conference Committee was called, and approval was given to the general plan for rebuilding the Battle Creek Sanitarium. One special point was the prospect of financial relief in Dr. Kellogg's proposal of writing a book to help raise money. The General Conference Committee considered it a "grand proposition." The doctor proposed providing 400,000 copies as a gift. WV 399 6 On March 25 A. G. Daniells reported this and other developments in a letter to W. C. White. Between $80,000 and $90,000 had been subscribed in the city of Battle Creek toward a new sanitarium; this, along with the insurance money, amounting to $154,000, would provide a "fair sum with which to erect a new building." WV 399 7 We have accepted plans submitted by an Ohio architect. They are plain but dignified. We propose to erect an absolutely fireproof building, and to pay the cash for everything. We suppose that when it is finished, furnished, and fully equipped for business, the cost will be between $250,000 and $300,000. But the board is determined that no debt shall be incurred by the erection of this building (DF 45a, AGD to WCW, March 25, 1902). WV 400 1 Even the assurance of a modest building and of a debt-free building program did not put Ellen White's mind at ease. On the last night of April a vision was given to her concerning the rebuilding of the sanitarium, and she wrote in a letter addressed to Dr. Kellogg: WV 400 2 I have been given a message for you. You have had many cautions and warnings, which I sincerely hope and pray you will consider. Last night I was instructed to tell you that the great display you are making in Battle Creek is not after God's order. You are planning to build in Battle Creek a larger sanitarium than should be erected there. There are other parts of the Lord's vineyard in which buildings are greatly needed (Letter 125, 1902). WV 400 3 "It is not wise to erect mammoth institutions," she wrote in a letter to Dr. Percy Magan, now at Berrien Springs."I have been shown that it is not by the largeness of an institution that the greatest work for souls is to be accomplished" (Letter 71, 1902). WV 400 4 In the months that followed she wrote much more along these lines to those who were carrying responsibilities in Battle Creek, both in the sanitarium and in the General Conference. Laying The Cornerstone WV 400 5 With the plans drawn and accepted and the bids let, the next step was to lay the cornerstone. Sunday afternoon, May 11, 1902, about 10,000 people gathered for the elaborate ceremonies, with guest speakers from the government and the clergy from the city. Sanitarium employees were seated back of the speakers' stand, and sanitarium guests and citizens, in front. W. W. Prescott led out in the main address of the afternoon. Appropriately, the cornerstone was laid by Dr. John Harvey Kellogg himself. In his address he reminded helpers, guests, and townspeople of the principles for which the institution stood. He referred to its history--a history he had often connected with God's providential guidance through the light given to Mrs. White. WV 400 6 He likened this new institution to the Temple city Jerusalem, to which the ancient Israelites looked from all over the world. In passing, we note that an element of pantheism appeared in this address, representing a philosophy he firmly held in his heart, but the perils of which had not yet been seen by his associates. WV 401 1 Kellogg was an energetic, forceful, persuasive man, and somehow the General Conference leadership through the middle 1890s found it difficult to resist his insistence on borrowing money for capital investments for institutions and then persuading the General Conference Association to assume the obligations. Debts piled on debts--debts assumed with no systematic plan for their amortization. WV 401 2 When Elder Daniells took up his responsibilities as leader of the church after the General Conference session of 1901, he was appalled to find that the total institutional indebtedness was close to $500,000. In the context of the times, this was a huge sum. The top pay of ministers, physicians, and publishing house employees at this time was $12 to $15 a week (DF 243d). WV 401 3 In the meantime, brick was being laid on brick in Battle Creek, and the sanitarium edifice was rising--an edifice that church leaders were soon to discover would cost between two and three times the amount estimated. What is more, not all the promises for financial help made when the institution was destroyed by fire were kept. Some of the pledges by the businesspeople and citizens of Battle Creek were never honored. The expected income from the sales of The Living Temple, Dr. Kellogg's gift book, did not materialize, for church leaders found it permeated with pantheistic philosophies. There is no indication that the pledge made by the sanitarium board or the General Conference Committee that no further debt would be incurred in the rebuilding of the sanitarium was kept or even remembered. WV 401 4 On July 6 a message from Ellen White addressed to the General Conference Committee and the Medical Missionary Board included this counsel: WV 401 5 I am instructed to say that our people must not be drawn upon for means to erect an immense sanitarium in Battle Creek; the money that would be used in the erection of that one mammoth building should be used in making plants in many places. We must not draw all we can from our people for the establishment of a great sanitarium in one place, to the neglect of other places, which are unworked for the want of means (Letter 128, 1902). The Sanitarium Undenominational? WV 401 6 Another deep concern on the part of Ellen White was regarding the position that Dr. Kellogg was taking and advocating, that the Battle Creek Sanitarium was undenominational. This was being heard more and more frequently. Its seeds went back for almost 10 years when Kellogg began to envision the medical work being done by Seventh-day Adventists as a great Christian benevolent work, not particularly denominational in its character. In 1893 the Seventh-day Adventist Medical Missionary and Benevolent Association had been formed to succeed the earlier Health and Temperance Association. But in 1896 the name had been changed, dropping out the words "Seventh-day Adventist" and adding the word "International" (The Story of Our Health Message, 249). WV 402 1 Writing in 1898, Dr. Kellogg declared of this organization that it was developed to "carry forward medical and philanthropic work independent of any sectarian or denominational control, in home and foreign lands" (The Medical Missionary, January, 1898; quoted in The Story of Our Health Message, 249; italics supplied). WV 402 2 The following year at a convention of the association it was declared that the delegates were "here as Christians, and not as Seventh-day Adventists." Nor were they present "for the purpose of presenting anything that is peculiarly Seventh-day Adventist in doctrine." WV 402 3 The growing number of undenominational declarations on the part of Dr. Kellogg and his close associates provided sound basis for alarm, and of this Ellen White spoke in midsummer, 1902: WV 402 4 It has been stated that the Battle Creek Sanitarium is not denominational. But if ever an institution was established to be denominational in every sense of the word, this sanitarium was. WV 402 5 Why are sanitariums established if it is not that they may be the right hand of the gospel in calling the attention of men and women to the truth that we are living amid the perils of the last days? And yet, in one sense, it is true that the Battle Creek Sanitarium is undenominational, in that it receives as patients people of all classes and all denominations (Letter 128, 1902 [The Story of Our Health Message, 253]). WV 402 6 And she pointed out: WV 402 7 We are not to take pains to declare that the Battle Creek Sanitarium is not a Seventh-day Adventist institution; for this it certainly is. As a Seventh-day Adventist institution it was established to represent the various features of gospel missionary work, thus to prepare the way for the coming of the Lord (Ibid.) Dedication Of The New Building WV 402 8 The institution was dedicated in a three-day service running from Sabbath morning, May 30, to Monday night, June 1, with meetings held in the tabernacle and on the grounds of the sanitarium. The Sabbath morning service was one of dedication on the part of the workers to this important phase of the Lord's work (The Review and Herald, June 9, 1903). WV 402 9 In this dedication Ellen White could heartily agree. The Battle Creek Sanitarium was the Lord's institution. Even though some phases of counsel concerning its work had been brushed aside, it was still the Lord's institution. A few weeks before the dedication service, Mrs. White, speaking at the General Conference session of 1903, made this statement: WV 403 1 Let me say that God does not design that the sanitarium that has been erected in Battle Creek shall be in vain. He wants His people to understand this. Now that the building has been put up, He wants this institution to be placed on vantage ground.... We are now to make another effort to place our institution on solid ground. Let no one say, because there is a debt on the sanitarium in Battle Creek, "We will have nothing more to do in helping to build up that institution." The people of God must build that institution up, in the name of the Lord. It is to be placed where its work can be carried on intelligently (The General Conference Bulletin, 1903, 58; see also p. 67). WV 403 2 She urged that one man was not to stand alone at the head of the institution. It was God's will that His servants should stand united in carrying forward the work in a balanced way. WV 403 3 Just how the sanitarium could be placed on vantage ground she declared she did not know nor could she tell the congregation."But," she said, "I know that just as soon as the Holy Spirit shall come upon hearts, there will be unity in voice and understanding; and wisdom will be given us" (Ibid.). WV 403 4 She arranged for a complete set of her books to be furnished to the sanitarium as her gift (Letter 96, 1903). These were for the patients' library and were to be in the "best binding." ------------------------Chapter 28--Elmshaven: Not A Rest Home WV 404 1 Perhaps the beautiful home known as Elmshaven originally served as a single family residence, but in the years when Ellen White lived there (19001915) it became not only the residence for Mrs. White and an enlarging staff of helpers, but a center drawing people from home and abroad for counsel, interviews, and even conventions. WV 404 2 Changes involving the physical plant were necessary to accommodate a large number of visitors and improve working conditions not only for the staff but for Ellen White herself. WV 404 3 The house and surroundings of Elmshaven today are not the same as they were in 1900. When she purchased the home, the three upstairs rooms and a low attic room over the kitchen served as bedrooms. Soon arrangements were made to replace the attic room with a spacious writing room over the kitchen and back entryway. WV 404 4 This room extended across the complete east end of the home, over the kitchen and service porch. Even though it had been specified that old materials would be used as far as possible, the alterations, with the painting inside and outside, cost $1,000. But she felt she was justified in making this investment even though she thought she should defend it. She had to have working conditions that were conducive to efficiency and health. To an acquaintance she wrote: WV 404 5 The building of this room took money. I held back for a year before consenting to have this room built; for I know how many places there were in which money was needed. But I saw that it was necessary, for the preservation of my life, that something be done. It would be wrong for me to shorten my life, for this would take me from the Lord's work (Letter 165, 1902). WV 404 6 There was a bright bay-window arrangement on the southeast corner, with windows opening in all four directions, but principally east and south. Artistic shingles set off the tower on the outside. The room was fitted with a fireplace on the east side and with cabinets along the west wall, where her manuscripts, books, and papers could be kept. From the window on the north end of the room, between the cabinets and the door to the steep hidden stairway to the service porch, she could look up to the sanitarium on the hill above, and at the nearby office building when it was built shortly thereafter. WV 405 1 There were three features about this newly constructed writing room that especially pleased Ellen White: its roominess, its bay window with light and sunshine, and its fireplace. She was to spend a large part of her time here during the next 12 years, writing, writing. She would often come to the room at 2:00 or 3:00 in the morning, sometimes at midnight, sometimes earlier, to start her day of writing. The Office Building And Staff WV 405 2 There was an eight-room office building under construction about 30 yards (27 meters) north of the home. N. H. Druillard was in charge of construction. WV 405 3 Ellen White was eager to get on with the book work that awaited her attention. She now had a good staff: Sara McEnterfer was her personal secretary, nurse, and traveling companion; Marian Davis, Clarence Crisler, Sarah Peck, and Maggie Hare composed her secretarial force; Mrs. M. J. Nelson was cook; Iram James managed the farm; Mrs. N. H. Druillard was her accountant; and Mr. Druillard the builder. W. C. White gave general supervision and served his mother and the General Conference in varied capacities. WV 405 4 We turn our attention now to what was going on at Elmshaven from the standpoint of establishing Ellen White's work there. She occupied the northwest bedroom, at the top of the stairs. This overlooked the prune orchard, which had 2,000 trees and stretched just below the knoll and a quarter of a mile (.4 kilometer) to the west. She was to retain this bedroom until her death. Her office occupied the front bedroom across the hall, facing the south. The large writing room with a bay window that she later used as an office had not yet been built. She suffered somewhat because the room in which she worked had a stove instead of a fireplace. Very seldom did she light a fire in it, choosing rather to dress warmly enough to write. WV 405 5 The bedroom across the hall on the north side of the house was shared by her helpers, Sara McEnterfer, Sarah Peck, and Maggie Hare. Kitty Wilcox, niece of M. C. and F. M. Wilcox, who for a short time served as cook, stayed in the small attic room over the kitchen. The large downstairs formal parlor under Mrs. White's bedroom was converted to a bedroom and used by Mr. and Mrs. Druillard, for a time members of her staff. Others who intermittently helped with her literary work in those winter months were Eliza Burnham and Lillian Whalin, daughter of John Whalin, both borrowed from the Pacific Press. The Everyday Engrossing Activities WV 405 6 The work on Testimony 34 moved along at a torturous pace through the early weeks of 1901. Two things served to make the work difficult. The first was the time spent with the numerous letters and visitors that deluged the staff at Elmshaven as soon as Ellen White's new residence was established. Some people wrote wanting to work for her. One wrote that her doctor had recommended milk and she wondered whether it would be right to follow his advice. A young minister wrote asking whether he should try to convert the Protestant pastors of the town before visiting the members. Then there were questions of marriage and divorce and others about butter and eggs and cheese. WV 406 1 Sara McEnterfer, Mrs. Druillard, and W. C. White answered many of these letters in harmony with instructions given by Mrs. White. With many of these they enclosed a little duplicated appeal that read: "There are hundreds of people who desire to hear personally from Mother. Some write letters containing questions, others send us their life history, and others make donations to the cause. We have not time to write lengthy letters to these persons." WV 406 2 Often the answers said that Mrs. White had no special light on the case and urged the person to study what was already published. Sara told one woman who wanted Ellen White to inquire of the Lord, "I would say that the Lord is no respecter of persons and will hear your earnest cry to Him for help as quickly and willingly as He will should it be sent to Him through Sister White" (16 WCW, p. 184). WV 406 3 Two women appeared one day just as Ellen White was returning, worn and weary, from San Francisco. They said they had driven 60 miles (96 kilometers) in their little rig and they just had to see Sister White. She agreed to see them. The first thing they did was to present her with a demented child and ask what should be done. Then they produced a list of 10 questions for which they wanted Yes or No answers. Typical of these were: 1. Has the time come when we positively should eat no more meat, eggs, butter, milk? 2. Is it a sin to raise children? Is it a sin to raise bread? et cetera. Mrs. White referred them to her writings on each point, and told them that she was not commissioned to answer such questions, but the women would not desist (16 WCW, p. 55). WV 406 4 A daughter brought an invalid mother for whom she wanted special prayers. A divorcee wanted advice. Then an old friend fresh from the Klondike gold fields came to the home. It's not hard to see how Sara McEnterfer acquired the reputation of being Ellen White's "watchdog," for she bore much of the responsibility of protecting her from unreasonable demands upon her time and energy. WV 406 5 The great bulk of the mail received was of a justifiable and sensible nature, a good portion being from workers carrying heavy responsibilities. Many of those well acquainted with her and her work would address a letter to W. C. White and merely suggest that he discuss the matter with his mother at a time when she was free to give consideration to it. Some very personal letters she elected to answer herself. WV 407 1 Among the leaders who kept up active and continual correspondence were Elder Irwin, president of the General Conference; Dr. Kellogg; S. N. Haskell and his wife; and Edson. All wrote on a fairly regular basis, reporting their activities, outlining developments in their work, and asking for guidance and direction. Ellen White kept up an active correspondence with all of these. Her letters to them and to friends and relatives constitute the richest source of information about her day-to-day life. Whatever extra strength she could muster between her writing and bouts of illness she used in speaking to believers and unbelievers. Influence Of The Messages In Critical Situations WV 407 2 The feeling was growing that some changes in politics and general plans should be made at the Pacific Press. With this there developed a feeling that implicated the manager, C. H. Jones, as the scapegoat, that he was the man mostly responsible for the commercial work and for the problems that it brought. A tide of criticism enveloped the employees. WV 407 3 As the time neared for the constituency meeting, at which a board would be chosen and officers selected to manage the institution, Jones wrote a nine-page letter to Ellen White in which he mentioned some of the problems that would be discussed, including: Should they dispose of the commercial work? (About half the time of the employees and half of the investment would be affected.) Should they sell the plant in Oakland, move to a more rural area, and build a plant of moderate size? et cetera. WV 407 4 On the closing page of his letter he bluntly stated that he did not plan to accept any responsibility in connection with the Pacific Press for the coming year. The situation, he felt, was such that he should take up other work, perhaps assisting his son, a physician in Santa Barbara. For 31 years he had been connected with denominational publishing work--eight with the Review and Herald and 23 with the Pacific Press. He declared: WV 407 5 My life has been put into this institution. I have had no separate interest, but my whole time and attention has been given to building up the Pacific Press (C. H. Jones to EGW, April 16, 1902). WV 407 6 He recognized that he had made mistakes, and he expressed his feeling of regret as he contemplated severing his connection with the institution, even though he thought that this was the best move. He invited any counsel that Mrs. White might have for him. WV 407 7 Soon after receiving this letter from Jones, she was shown "in the night season" how things were in the Pacific Press, and she was given "a most unexpected testimony," after which she wrote a kind letter of counsel to Brother and Sister Jones. Two days later she penned a message addressed to "My Brethren in Positions of Responsibility in the Pacific Press." She came directly to the point, opening the letter with: WV 408 1 The case of Brother C. H. Jones has been presented to me. Should he resign his position to take up some other line of work? If the Lord should say, "This is My will," it would be right for Brother Jones to do this.... When the Lord selects a man who in His sight is the proper man for this place, it will be right for Brother Jones to sever his connection with the Pacific Press. But at present the Lord does not accept his resignation (Letter 67, 1902). WV 408 2 Mrs. White spoke at the sanitarium church on Sabbath, April 26, and then on Sunday made the journey to Oakland and to the C. H. Jones home, where she was to stay as a guest. The constituency meeting opened on Monday morning with a good representation present. On Monday afternoon Mrs. White was the principal speaker. As the letter to Jones was read to the constituency, followed by the reading of the 21-page testimony to the men in positions of responsibility in the Pacific Press, hearts were touched. In reporting the meeting the Pacific Union Recorder stated: WV 408 3 The Spirit of the Lord came into the meeting, and many hearts were melted to tears. Following her remarks, there was a spirited social meeting, in which many confessions were made, and the entire audience manifested their desire to reconsecrate themselves to the service of the Lord by a rising vote (May 22, 1902). WV 408 4 What a contrast from the ordinary corporation constituency meeting! Among the actions taken were these: WV 408 5 "That we instruct the incoming board of directors to make a continuous effort to reduce commercial work and develop the publication of religious, educational, and health literature. Also, that we recommend that the incoming board of directors dispose of the plant as a whole, or in part, as Providence may open the way. WV 408 6 "We also recommend that, in case the plant is sold a smaller plant be established in some rural district convenient for our denominational work, for the training and education of missionaries" (Ibid.). WV 408 7 A board of seven was chosen, and C. H. Jones was wholeheartedly and unanimously returned to his position as manager--a position he was to hold for another 31 years. Financial Help Needed For Work In The South WV 408 8 The newly organized Southern Union Conference was facing an explosive situation. Neither Edson White nor W. O. Palmer, who had gone with him to the South to establish schools and churches and a publishing house, was known for his financial acumen. Ventures had been launched with borrowed money and were heavily mortgaged. Under these circumstances the Southern Union sent its president, George I. Butler, and the treasurer of the publishing house, W. O. Palmer, to California to interview Ellen White and gain counsel as to the course they should pursue. WV 409 1 The two men arrived at Elmshaven on Friday noon, May 16, and were given a hearty welcome. Mrs. White had worked very closely with Elder Butler down through the years. Will Palmer was a son of the Palmers who had helped in early days to establish the publishing work in Battle Creek. WV 409 2 When the brethren, early in the new week, spread before Ellen White and the Elmshaven staff their problems and the reasons for their coming, they were delighted to find that during the previous few months she had written much on the work in the South that answered their questions. As they looked over these materials, they found that the Lord had instructed her to appeal to the churches throughout America to assist in establishing the work in the Southern states on a firm basis. The needs, which were great, were to be made known to church members throughout the land, and an opportunity was to be given to them to help. The brethren found in this counsel that which brought courage to their hearts, and after several interviews in which the work was reviewed and counsel given, they felt that their mission had been accomplished. WV 409 3 Will Palmer returned to Nashville. Butler lingered a bit on the West Coast, speaking Sabbath morning in the sanitarium church. This was followed by a meeting Sunday night in which he made an appeal for the work in the South and obtained pledges for $500. This gave Butler the courage to go to other churches--Healdsburg, San Francisco, Oakland, and Fresno. Eighteen hundred dollars was raised to assist the Southern Publishing Association. WV 409 4 W. C. White, shortly after the visit, wrote of the surprise and amazement that came to the visitors and to the Elmshaven office staff in that "they found that before their arrival, their questions had been anticipated, and that Mother had already written many things which they can now use to excellent advantage for the advancement of the work in the Southern field" (19 WCW, p. 371). Long-Range Plans For The Medical Missionary Work WV 409 5 When the delegates assembled for an important council at the St. Helena Sanitarium on Wednesday, June 18, 1902, Ellen White informed them that she would be pleased to talk with them for an hour each day. They quickly arranged for a session early every morning. Mrs. White read from manuscripts prepared especially for this convention. She explained the distinctive nature of the denomination's medical work as she urged that "conformity to the world is causing many of our people to lose their bearings.... Worldly policy has been coming into the management of many of our institutions" (Manuscript 96, 1902). WV 410 1 At this four-day meeting long-range plans were laid that called for the establishment of the Pacific Union Medical Missionary and Benevolent Association. This meant that there would be on the Pacific Coast a strong medical organization under denominational control. The medical interests in the West would not be a part of the Battle Creek-controlled International Medical Missionary and Benevolent Association. The constituency of the new association sensed the impact of what they were doing. They stated that: "In view of the importance of the steps about to be taken, careful study should be given to the questions involved, as not only affecting the interests of the entire Pacific Coast, but of the denominational work throughout the world" (Pacific Union Recorder, August 14, 1902; italics supplied). WV 410 2 One feature of the long-range plans was that "medical missionary enterprises that may be started ... shall be upon the basis that the financial and managing responsibility shall rest upon a local constituency or board" (Ibid.). The way was being paved for very important decisions to be made by the General Conference Committee at a meeting to be held in November and the General Conference session the following spring. Ellen White's Recreation WV 410 3 Though Ellen White spent much time in concentrated effort to meet her obligations as a messenger of the Lord, she also took time for activities she especially enjoyed: carriage rides to various scenic spots and picking fruit. She contrived to arrange her program so that short practical trips could be made that would rest her mind and body. Somehow, traveling by carriage did something for her that nothing else could. WV 410 4 On a Sunday in mid-July, feeling the need for a change, she spent the day in an excursion to find cherries. Accompanied by Sara McEnterfer and Iram James, she picked eight quarts (nine liters), largely for canning. She rejoiced in the progress in building her writing room over the kitchen and reported that she was "enjoying much better health" than she "ever enjoyed in the past" (Manuscript 138, 1902). The fruit crop in northern California that summer was abundant, and she got some of her exercise picking peaches, plums, and apples. Broadening The Work In Christian Education WV 410 5 Christian education reached a high point of interest and activity among Seventh-day Adventists in the late 1890s and early 1900s. For 20 or 25 years the church had been operating colleges, but except for elementary schools in connection with these institutions of higher learning, little or nothing had been done for small children by way of "church schools" till just before the turn of the century. WV 411 1 Ellen White's counsels on education were published in 1893 by the International Tract Society in Battle Creek in the form of a 255-page book titled Christian Education. Its messages of instruction were eagerly read and began to influence the membership. Four years later Special Testimonies on Education in its 240 small pages added emphasis to the subject. With Ellen White calling the church to action and with instruction on the conduct of schools available, Seventh-day Adventists began to act. WV 411 2 In 1896 and 1897 at Battle Creek College, where G. W. Caviness served as president and Frederick Griggs headed a 12-grade preparatory school, dedicated instructors developed a normal school for the training of elementary teachers. (See A. W. Spalding, Origin and History, vol. 2, p. 361.) The next year, with WV 411 3 E. A. Sutherland serving as college president, several church schools were opened in Michigan. The church school movement spread rapidly. All this intensified the interest of Seventh-day Adventists in Christian education and made the preparation of an Ellen G. White book on the subject particularly timely. WV 411 4 Work on the book Education was begun in Australia by Mrs. White and Sarah Peck. Considerable appropriate material was drawn from the two books just mentioned and from other sources such as her Review, Signs, and Youth's Instructor articles. Her addresses on education and letters of counsel to educators added more. Then she wrote new material to fill in where needed. Writing on April 11, 1900, while still in Australia, she reported: WV 411 5 I have been reading some chapters of the book on education. Sister Peck has been gathering this matter from a mass of my writings, carefully selecting precious bits here and there, and placing them together in harmonious order. I have read three chapters this morning and I think the arrangement is excellent. WV 411 6 I want all our teachers and students to have this book as soon as they possibly can. I can hardly await the process of publication. I want the principles contained in this book to go everywhere. We must take a higher stand on education (Letter 58, 1900). WV 411 7 P. T. Magan made a bid to publish the book at Berrien Springs. He argued that it would be produced more economically there than at our regular denominational printing plants, and that it would thus have a larger circulation. The proposal was tempting, but on the basis of light she had received from God concerning independent publishing, she declined. The manuscript for Education was submitted to the Pacific Press and has been a publication of that house from 1903 to the present. Ellen White, especially led by God, refused to take steps that would bypass the divinely established organizational procedures that governed the publication and distribution of the literature of the church. Crisis In Nashville WV 412 1 James Edson White, after a reconversion in 1893, had unselfishly led out in the development of the work in the South, using the Morning Star, which he built, as a missionary boat. He prepared appropriate literature, such as Gospel Primer, to help finance the enterprise and to supply a teaching aid. With his new dedication and consecration, his labors were greatly blessed by God. He led out in the formation of the Southern Missionary Society, an organization the General Conference recognized, to carry the burden of developing work at a time when the church itself was largely underdeveloped in that area and for which finances were limited. WV 412 2 But Edson White had one great weakness--he was not a financier. Again and again he had been warned and counseled by his father and his mother in his younger years. As he pioneered the work in the South his mother warned him again about the perils of becoming involved in business ventures. He was a promoter, and to him every interest in which he was engaged gave promise of unfailing success. Often his close associates did not share his optimism. But he dared to do what others would not attempt. In so doing he brought about a work that was effective in the winning of souls for the kingdom. WV 412 3 A little printing press on the Morning Star made possible the issuance of literature to aid in the developing work. It was but logical that eventually a printing plant should be established at some permanent location in the South. Nashville gave promise of being a good location, so a building was secured and presses, paper cutters, and type were purchased. A dedicated staff launched into the work of a third publishing house in the United States. The overall scheme showed daring and optimism, but it had its weaknesses. WV 412 4 God had opened up to Ellen White the need of publishing in the South for the South, but under Edson White's unsteady financial hand, and with the use of worn-out equipment, losses mounted. And all this was taking place at a time when the attention of the denomination was being called to operating on a debt-free policy. In fact, this was a very strong point with A. G. Daniells, the new church leader in 1901. He saw disaster ahead if the cause were to plunge into debt and stay there year after year, as it had in the late 1890s. WV 412 5 As church leaders studied the worsening financial situation developing in Nashville, it seemed logical to take steps to reduce the newly established publishing house to that of a book depository and the printing of only some tracts and materials that would be especially useful in the Southern states. From a purely business standpoint this seemed sound, especially when the church had two well-established publishing houses in North America--one in Battle Creek and another in Oakland. Neither of these had sufficient denominational work to keep its presses active, and both continued to do commercial work. Why could not all of the literature that would be needed in the United States be issued from these two houses? WV 413 1 At a council meeting held at Elmshaven October 19, 1902, Elder Daniells said, "It has been repeatedly published that the brethren in Nashville were not going into debt, and everybody has understood that a new order of things had set in, and that they were going to have an institution put up without debt. And so they have sent their money in" (Manuscript 123, 1902). WV 413 2 But the institution was badly in debt, and the people were beginning to discover it. It was suggested that the matter could be cared for if it were handled like other situations of a similar character, except that Ellen White's support of her son's work made it impossible for the brethren to step in and put things right. WV 413 3 The question was asked, "Shall we wait another period of time for things to evolve down there, or has the time come for General Conference leaders and the Southern Union Conference men to get together and in prayerful, thoughtful counsel readjust those matters ... and bring the business where it will not continually be going into debt?" To this Ellen White replied: WV 413 4 It has; and I say, Go ahead. God's cause must not be left to reproach, no matter who is made sore by arranging matters on a right basis. Edson should give himself to the ministry and to writing, and leave alone the things that he has been forbidden by the Lord to do. Finance is not his forte at all. WV 413 5 I want the brethren to feel free to take hold of this matter. I do not want them to make any reference to me. I want them to act just as they would act if my son were not there (Ibid.). WV 413 6 The report of the discussions was typed out the same day, and with a feeling of satisfaction Elder Daniells left California that night. In his pocket he carried a copy of the interview. On arriving in Battle Creek he called a meeting of the General Conference Committee and gave a report of the interview in California. He had the assurance that the Lord's messenger was with them in their plans to close up the Nashville printing establishment in a very short time. WV 413 7 But the publishing house was not closed. On Monday, within 24 hours of the interview that was held at Elmshaven, Ellen White wrote a letter addressed to "Dear Brethren." WV 413 8 Last night I seemed to be in the operating room of a large hospital, to which people were being brought, and instruments were being prepared to cut off their limbs in a big hurry. WV 414 1 One came in who seemed to have authority, and said to the physician, "Is it necessary to bring these people into this room?" Looking pityingly at the sufferers, he said, "Never amputate a limb until everything possible has been done to restore it." Examining the limbs which the physicians had been preparing to cut off, he said, "They may be saved, the first work is to use every available means to restore these limbs" (Letter 162, 1902). WV 414 2 And another scene passed before her. She seemed to be in a council meeting. E. R. Palmer, leader of our publishing work, was speaking, urging that "all our book making should be done by one publishing house, at one place, and thus save expense." She described how "One of authority" was present and pointed out the perils of a consolidated work; then she declared, "Let the Southern field have its own home-published books" (Ibid.). WV 414 3 When Elder Daniells received the letter, he was stunned. Commenting on the experience when the letter came to Battle Creek, he declared: WV 414 4 The message to continue the work of the Southern Publishing Association was truly disconcerting. It brought great disappointment to many. Its contradiction to the counsel given to us in our interview threw some into perplexity (AGD, The Abiding Gift of Prophecy, p. 328). WV 414 5 He recalled the experience of Nathan and David: WV 414 6 "Then Nathan said unto David, 'Do all that is in thine heart; for God is with thee.' And it came to pass the same night, that the word of God came to Nathan, saying, 'Go and tell David my servant, Thus saith the Lord, thou shalt not build me an house' (see 1 Chronicles 17:1-4)" (Ibid.). WV 414 7 He recalled that David accepted the message that had come by revelation in place of the counsel given in the interview the preceding day. And as he reported the experience, he said: "Our committee took the same action" (Ibid.). WV 414 8 The whole experience was one in which Ellen White herself was reproved by God, as she explained in a letter to Elder Daniells, written December 7: WV 414 9 When you were here, you laid before me the condition of things in the publishing house at Nashville. You spoke of the terrible financial embarrassment resting on the work there, and gave me the impression that the brethren did not think that anything could be done to set things in order, because Sister White would exert her influence to prevent them from doing what they thought necessary to put matters on a proper basis. WV 415 1 Questions were asked me, and I answered them in the light of your representations. I said, "If what you say is correct, I will not stand in the way of your doing what you think ought to be done". You said that if you could adjust matters as they would be adjusted if the difficulties existed in any other place, the work would be placed on a sound basis (Letter 94, 1902; italics supplied). WV 415 2 And then she significantly reported: WV 415 3 The Lord reproved me for accepting any man's version of matters, even Elder Daniells', when He had already given me instruction. WV 415 4 I never remember feeling more pained than I did after speaking as I did in the interview with you. I had nothing to say in favor of Nashville. The Lord reproved me for this, and pointed me to those who by His appointment were laboring in Nashville (Ibid.; italics supplied). WV 415 5 In a direct testimony of reproof she wrote: WV 415 6 That there should be an attempt to counterwork the Lord's plans, and to hinder the good work being accomplished in Nashville; that Elder Daniells and others, notwithstanding the light that God has given, should join in this attempt, is an offense to God. He will not endorse their work, nor countenance their course of action (Ibid.). WV 415 7 Elder Daniells accepted the message of reproof for the course of action he had proposed on what he felt was sound argument and careful reasoning. The printing establishment was not closed. WV 415 8 How he rejoiced when a turn came in the tide. Within a few years the institution began to gain ground. As he later told the story, he observed: WV 415 9 God who knows the end from the beginning sent us messages to prevent us from narrowing the work in a time of discouragement. These messages sometimes seemed difficult to understand. They called for superhuman effort. In these later days, we can rejoice more than ever in the guiding hand of God manifested through His servant. I number this experience as one among many that have confirmed my confidence in the divine leadership of God's people through the prophetic gift (AGD, The Abiding Gift of Prophecy, p. 329). ------------------------Chapter 29--The Review And Herald Fire WV 416 1 It was Tuesday, December 30, 1902, a quiet winter evening in Battle Creek. No snow was on the ground. Most of the 300 employees of the Review and Herald publishing house had left their machines and editorial offices for the day. A few workers had come in for the night shift. A. G. Daniells, the newly elected leader of the General Conference, was still in his office on the second floor of the West Building, just across North Washington Street. A little after 6:00 I. H. Evans, president and general manager of the Review and Herald Publishing Company, and E. R. Palmer had met with him to look over some new tracts in preparation. At 7:20 Palmer left, and Daniells and Evans were chatting. WV 416 2 It had been a good year for the Review and Herald--one of the most prosperous. There were bright prospects for a busy 1903 also (Review and Herald Supplement, April 28, 1903). WV 416 3 The tabernacle bell rang, summoning the faithful to prayer meeting. Then the electric lights went out. Daniells stepped over to the window and saw flames coming from the publishing house. WV 416 4 A few minutes before, all had been normal in the big building. The night watchman had just made his rounds through the engine room. Then the few employees at work detected the smell of smoke. Immediately the lights throughout the plant went out, leaving everything in total darkness. The dense oily smoke that filled the building with incredible speed forced everyone to leave hastily; even now some found the stairways cut off and took to the fire escapes. All the workers got out, but one just barely made it, crawling through smoke-filled rooms to safety. The fire alarm had been turned on at the first detection of the emergency. WV 416 5 When Elders Daniells and Evans reached the street, the whole pressroom was in flames. A minute or two later fire engines from the city fire department arrived and soon were pouring water onto the blaze. The whole building seemed engulfed. At no place could any firefighter enter it. Attempts to check the fire were futile. All could see that the flames were beyond control. Brother Robert of the art department saved a few pieces of furniture and some precious art materials, but nothing could be saved from the editorial offices or library. WV 416 6 It was now a little past 7:30; the firefighters directed their efforts toward saving the two-story West Building across the street, and the stores on the east side of the Review plant. Fortunately, the breeze was from the southwest, and the smoke and flames were blown across Main Street into McCamly Park. At WV 417 1 8:00 the roof of the plant fell in, and the machinery on the upper floors began to tumble. By 8:30 the brick-veneer walls were collapsing. WV 417 2 Although there were a number of employees at work throughout the building, none had seen the fire start. It was generally agreed, however, that the fire had begun in the basement in the original engine room, under the dynamo room. The first published report of the fire said: WV 417 3 The very day on which it occurred the chief of the city fire department, in company with the office electrician, made a tour of inspection throughout the building, examining the wiring for the lights and other possible sources of danger, and pronounced everything in satisfactory condition (The Review and Herald, January 6, 1903). WV 417 4 This had been done in consideration of the renewal of the insurance policy on January 1. Fire Chief Weeks, who had directed the fighting of a number of big fires in Battle Creek, was later to declare that he had tried to extinguish every one of the Adventist fires and his score was zero."There is something strange," he said, "about your SDA fires, with the water poured on acting more like gasoline" (B. P. Fairchild to Arthur L. White, December 4, 1965). WV 417 5 The Review and Herald publishing plant had grown to be one of the largest and best-equipped publishing establishments in the state of Michigan. Now it was just a pile of rubble. Why? WV 417 6 As some of the board members stood and watched the flames, there must have come to their minds one sentence in a letter from Ellen White, written from California and addressed to the manager of the Review and Herald. It had been read to the board 13 months earlier: "I have been almost afraid to open the Review, fearing to see that God has cleansed the publishing house by fire" (Testimonies for the Church, 8:91). The Word Reaches Ellen White WV 417 7 That Tuesday night Ellen White at her Elmshaven home had slept but little. In vision she had agonized over conditions in Battle Creek. As she came down for breakfast on Wednesday morning, Sara McEnterfer told her that the Review and Herald publishing plant had burned the night before; C. H. Jones had telephoned the news. It came as no surprise to Ellen White. Only a few days before, with pen in hand, she lost consciousness of her surroundings and again saw a sword of fire over Battle Creek, "turning first in one direction and then in another," with disaster following disaster (Letter 37, 1903). WV 417 8 The sanitarium had burned in February; now the Review was gone. Picking up her pen, she wrote to Edson: WV 418 1 Oh, I am feeling so sad, because ... the Lord has permitted this, because His people would not hear His warnings and repent, and be converted, that He should heal them. Many have despised the words of warning. Oh, how sad it is. How large the loss is of books and furniture and facilities.... May the Lord have mercy upon us is my prayer (Letter 214, 1902). WV 418 2 For 10 years Ellen White had been noting the developments in the management of the Review and Herald publishing house, and the agony of soul she had suffered reached an almost unbearable level during the weeks before the fire. Managers had lost their sense of justice and responsibility. Employees had lost much of their unselfish dedication and consecration. Boards had lost their power to control in right lines. It was a gradual process that was frowned upon by Heaven, and warning after warning had been sounded by God's messenger. But these were for the most part ignored or scorned. WV 418 3 Primarily this was because of two situations: (1) injustice to authors by the instigation of policies that would deny them their just rewards for their literary work, and (2) inequity in dealing with publishing house personnel. Managers argued that it was because of the skill and ability of those in management that the work prospered, so the men in positions of responsibility should receive double the pay of the skilled workmen in the plant. WV 418 4 Added to this were the pressures being brought by men in the publishing house to put the Review office in control of all publishing work in North America. The Pacific Press in Oakland, California, would be but a branch of the Review and Herald, with all decisions made in Battle Creek. Steps that virtually would bring about the consolidation of the publishing work were introduced as early as 1889 at the General Conference session, and developed in 1891. In fact, propositions along this line had been made before James White's death in 1881. WV 418 5 From Australia Ellen White wrote in 1896: WV 418 6 The Lord has presented matters before me that cause me to tremble for the institutions at Battle Creek.... WV 418 7 The scheme for consolidation is detrimental to the cause of present truth. Battle Creek has all the power she should have. Some in that place have advanced selfish plans, and if any branch of the work promised a measure of success, they have not exercised the spirit which lets well enough alone, but have made an effort to attach these interests to the great whole. They have striven to embrace altogether too much, and yet they are eager to get more (Letter 81, 1896). WV 419 1 Most distressing of all was the general deterioration of the spiritual experience of the Review management and workers and the eroding of a sense of right, which allowed for the commercial work to bring demoralizing publications into the manufacturing plant. Taking the stance that they were printers and not censors, management authorized the printing of publications that came far short of Adventist moral standards. There were no restraints established that regulated the type of literature that would be published. Presses poured forth fiction, Wild West stories, books promulgating Roman Catholic doctrines, sex literature, and books on hypnosis. The managers looked upon the publishing house as a commercial enterprise whose first obligation was to make money. Last-Minute Warnings WV 419 2 On July 8, 1901, Ellen White wrote to the manager of the Review and Herald: WV 419 3 Unjust, unholy actions have brought the frown of God upon the Review and Herald office. Evil work has brought the cause of God into disrepute, and has kept the backslider from obeying His holy law (Letter 74, 1901). WV 419 4 Conditions worsened during 1901, in spite of the many messages of warning. Frank Belden charged that the foreman was "brutal," and that he sometimes required employees to clean his bicycle on office time. One man still living in 1970 recalled his days in the Review pressroom where he began work at the age of 14 in 1896. He was still working there when the fire struck, and he left the building just minutes before the flames swept through it. He recalled a book on witchcraft being printed there, and a pressman printing copies of Bible Readings while spitting tobacco juice onto the press. This young man was ridiculed by other workers when he decided to be baptized. The terror engendered by the harsh manner of his superiors led him to wish that the next day would never come. There were young women workers who read proof on books that were filled with skepticism about religion and who then brought this skepticism into their talk around the office. WV 419 5 "We have no permission from the Lord," wrote Ellen White, "to engage either in the printing or in the sale of such publications, for they are the means of destroying many souls. I know of what I am writing, for this matter has been opened before me. Let not those who believe the message for this time engage in such work, thinking to make money" (Testimonies for the Church, 7:166). About this time she made a most interesting observation, one that shows an insight God gave to her: WV 419 6 Even the men who are endeavoring to exalt their own sentiments as wonderful science are astonished that men in positions of responsibility in our office of publication--a printing office set for the defense of the truth of God--have consented to print their books (Manuscript 124, 1901). WV 420 1 In her distress and in a desperate attempt to halt the satanic work, Ellen White called for a virtual boycott on the part of the employees in the publishing house. After depicting the demoralizing effects of the literature being printed on the Review and Herald presses--including love stores and books setting forth crimes, atrocities, and licentious practices--she pointed out that the position taken by the managers (that they carried no responsibility for the type of books coming from their presses and that the employees had no responsibility in the choice of the nature of the materials that passed through the publishing house) was wrong. She declared: WV 420 2 In these matters a responsibility rests not only upon the managers but upon the employees.... Let typesetters refuse to set a sentence of such matter. Let proofreaders refuse to read, pressmen to print, and binders to bind it (Ibid., 7:167, 168). WV 420 3 Somehow those who managed the work had become hardened against the messages that God had sent. Now on Wednesday morning, December 31, 1902, all that was left of the great Review and Herald publishing plant, except for the West Building book depository, were warm embers, collapsed brick walls, and twisted machinery. Nothing of any value was left. WV 420 4 The sword of fire over Battle Creek had fallen, and all knew that God had spoken. ------------------------Chapter 30--The 1903 General Conference Session The Presession WV 421 1 Oakland, California, had been chosen as the site for the 1903 General Conference session. The session was to open on Friday, March 27, and run through a third Sabbath. Meetings would be held in the Oakland church. Most of the delegates would stay in the homes of church members and would breakfast with their hosts. A large tent was pitched across the street from the church, where noon and evening meals would be served by the staff of the San Francisco vegetarian restaurant. A vacant home in Oakland had been rented for the use of Ellen White and her staff during the General Conference session. WV 421 2 On Monday, March 23, Mrs. White traveled to Oakland. Willie had gone on one day in advance. Sara McEnterfer, Maggie Hare, C. C. Crisler, and D. E. Robinson went along with Ellen White. She had hoped that they could drive down, or at least that she could have access to a carriage while she was there, for carriage rides rested her when she was under pressure. This was not feasible, so a comfortable wheelchair was rented that would aid her in going from the rented home to the church where the meetings were held. WV 421 3 On Tuesday morning Elder Daniells, knowing that Ellen White had arrived in Oakland, went to greet her and welcome her. He wondered, How will she greet me? He knew of a 70-page letter Dr. Kellogg had written to prejudice her against him. He knew that if anyone could influence her it was Dr. Kellogg. * As he stepped up onto the porch he found the front door standing open. He looked down the hall and saw Ellen White seated in a rocking chair in the kitchen. He made his way down the hall to the kitchen. When she saw him approaching she called, "Come in, Brother Daniells." Grasping his hand in a warm greeting and looking him in the eye, she said, "Do you know we are facing a great crisis at this meeting?" WV 421 4 "Yes, Sister White," he replied. WV 421 5 She gripped his hand tighter and with a snap in her eyes said, "Don't you waver a particle in this crisis." WV 421 6 To this Daniells replied, "Sister White, those are the most precious words I ever heard. I know who you are and what you mean" (DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, pp. 16, 17). WV 422 1 Then the Lord's messenger disclosed the forces behind the issues they faced."Let me tell you," she said, "Satan has his representatives right here at this place now, and the Lord has bidden me, Have no interview with Dr. Kellogg, no counsel whatever with that man" (Ibid., 17). WV 422 2 This session would be different from any that had preceded it. With the new union conferences functioning well, many matters that normally would come to the General Conference were being handled by union conference committees. WV 422 3 It was planned that this session would be "more a council of leading workers than an occasion for instructing the multitude" (20 WCW, p. 381). This would allow the rank and file of denominational workers to continue their labor in the field. There would be fewer delegates than assembled for the 1901 session at Battle Creek--initial provision called for 134. WV 422 4 This was the first General Conference session under the new constitution that had been adopted two years before. Not only was the plan for union conferences working well, but the various corporations and associations were being developed into departments under the direction of the General Conference Committee. WV 422 5 One weakness in the 1901 constitution had been early discovered, that the work as outlined by the delegates was to be administered by the General Conference Committee of 25, under officers of its choosing--a chairman, a secretary, and a treasurer. Under this arrangement the church officers had no mandate from the people. They were responsible only to a committee of 25. Elder Daniells' Concerns WV 422 6 Elder Daniells was weary from administrative conflicts and challenges. He pondered whether he should lay down the responsibilities of leadership and engage in another line of work, possibly in evangelism in some other part of the world field. But he was the man in the saddle. With other workers he made the trip from Battle Creek to Oakland in time for a week of presession meetings. WV 422 7 On several occasions Daniells related the experience that came to him at this time. He set apart Sabbath, March 21, preceding the General Conference session, as a day of special personal fasting and prayer. He felt he must know his duty. He went to one of the offices in the Pacific Press publishing house where he could spend the day in study, meditation, and prayer, longing for some omen that would give him courage to move into the session. Through the day and into the evening he remained there. As he knelt in a final prayer, the burden that he might get into true relationship with God's great work on earth rolled upon his heart. WV 422 8 In recounting the story just a few hours before his death, he said, "I struggled unto death, crying aloud, and I nearly reproached the Lord for not giving me some sign, some evidence of my acceptance, and His support of me in the awful battle that was before us." During this struggle he prostrated himself on the floor, clutching, as it were, at the floorboards as he agonized with God. All night he wrestled with the Lord. Then as the morning sun burst into the room, "as distinctly as if audibly spoken, the words burned into my mind as a message from heaven, 'If you will stand by My servant until her sun sets in a bright sky, I will stand by you to the last hour of the conflict'" (AGD, The Abiding Gift of Prophecy, p. 367). WV 423 1 "I couldn't talk any more with God," he said."I was overcome. And although I have made mistakes, God has stood by me, and I have never repudiated that woman, nor questioned her loyalty, to my knowledge, from that night to this. Oh, that was a happy experience to me and it bound me up with the greatest character that has lived in this dispensation" (DF 312c, "Report of a Parting Interview Between AGD and WCW, March 20, 1935," p. 5). WV 423 2 "Every doubt was removed," he reported on another occasion. I knew that I must not run away from the work to which I had been called by my brethren, and that I must stand with them at my post of duty. I was deeply impressed that I must be as true as the needle to the pole to the counsels of the Spirit of Prophecy, that I must stand loyally by the Lord's servant, upholding her hands, and leading this denomination to recognize and appreciate her heaven-sent gift.... I then made my solemn promise to the Lord that I would be true to His cause, that I would do all in my power to prevent anything from arising in this denomination to dim the glory of the priceless gift and of the Lord's servant who had exercised this gift for so many years (AGD, The Abiding Gift of Prophecy, p. 367). WV 423 3 The experience, Elder Daniells said, "marked the beginning of an important era of wholehearted acceptance of the Spirit of Prophecy" (Ibid., 366). WV 423 4 Near the time for the opening of the session Ellen White put into the hands of the delegates and others some of the testimonies that touched on many of the points at issue. The 96-page pamphlet presenting Selections From the Testimonies for the Church for the Study of Those Attending the General Conference in Oakland, California, March 27, 1903 was printed by the Pacific Press. A wide range of topics was represented in this pamphlet. There was special emphasis on the fires in Battle Creek, debt liquidation, and her vision of the 1901 session concerning "what might have been"; there were various items dealing with the churches, consolidation of the publishing work, the work in the South, the Southern Publishing Association, and the use of the Morning Star. It closed with references to the work at home and abroad. The Business Of The Conference WV 424 1 The business of the conference proper began Monday morning at 9:30. After a roll call of the delegates, the chairman, Elder Daniells, gave his address. In his opening remarks he spoke of the efficient functioning of the union conferences and observed, "Scores of men are now getting the experience of burden-bearing that was previously confined to comparatively few" (The General Conference Bulletin, 1903, 18). WV 424 2 He then introduced the very difficult financial situation in which he found the denomination, and the improved security of its institutions. Speaking of God's leadings through the Spirit of Prophecy, he stated that "another phase of reform to which this people were called was to arise and roll away the reproach of debt that rested so heavily upon them" (Ibid.). The General Conference had been operating on a cash basis, reported Daniells, and had reduced the debts of the denomination by $250,000 (Ibid., 19). World membership at the end of 1902 stood at 67,000 (Ibid., 120). WV 424 3 The first motion placed before the General Conference was significant and far-reaching: WV 424 4 That Elder A. G. Daniells, chairman of the General Conference Committee, be, and is hereby, instructed to appoint a committee of five to examine into the financial standing of all our various institutions, and to investigate their relationship to the Seventh-day Adventist denomination, and to devise and recommend some plan to this conference whereby all institutions, as far as possible under existing corporation laws, be placed under direct ownership, control, and management of our people (Ibid., 21). WV 424 5 The motion was right to the point and highlighted important work to be taken up at the session. It was referred to the Plans Committee, to be brought to the session in proper fashion. But another issue that threatened the cause lurked in the shadows--pantheism, propagated by Dr. Kellogg and his associates. WV 424 6 The business meetings of the General Conference session had been relieved of many of the details that had come before previous sessions, so there was time for discussion of two main items: the ownership of institutions, and the new constitution under which leading officers would be elected by delegates. A few days after the opening of the conference the Committee on Plans and Constitution submitted a partial report, recommending: WV 424 7 "That the General Conference offices be removed from Battle Creek, Michigan, to some place favorable for its work in the Atlantic States" (Ibid., 1903, 67). WV 424 8 As Dr. Kellogg occupied the second Sunday afternoon of the conference with his review of his experience with the Battle Creek Sanitarium, some rather sharp things were said at times. After lengthy debate, the following action was taken about control of institutions: WV 425 1 All institutions created directly by the people, through either General Conference, Union Conference, State Conference, or mission field organization, to be owned by the people, through these or other such organizations as the people may elect (Ibid., 223). The New Constitution WV 425 2 The second major debate of the 1903 General Conference session, which came toward the end of the meeting, was centered upon the new constitution, specifically the provision for the election of a president and other appropriate officers for the General Conference. Although it was but a slight revision of the 1901 constitution, it was handled as a new document. WV 425 3 Two reports were filed with the session from the Committee on Plans and Constitution. The majority report supported the new constitution, which provided that the leading officers of the General Conference would be chosen by the delegates, thus giving them a mandate from the church. On this committee were a number of conference presidents and W. C. White. The minority report, signed by three men largely connected with institutional interests, claimed that the proposed new constitution would reverse the reformatory steps taken at the General Conference of 1901. These men argued that the constitution of 1901, which provided that the General Conference Committee could choose its officers, should not be "annihilated" without giving it a fair trial. WV 425 4 Dr. Kellogg strongly favored the minority report. In a letter written to Ellen White on the day of the opening of the session, he referred to "the schemes of Daniells and Prescott to become rulers over Israel," which would be "in direct opposition to the whole plan of reorganization which the Lord gave us through you at the last General Conference." WV 425 5 The matter was not settled quickly. A vote with a three-fourths majority was needed. At the close of the evening meeting, April 9, 1903, the vote was taken, with 108 delegates present. Eighty-five voted in favor of the majority report. WV 425 6 Another significant action provided for the use of tithe money for the support of widows and orphans of workers (Ibid., 1903, 135). Ellen White's Messages To The Delegates WV 425 7 On Saturday night, March 28, Ellen White was shown in vision what she should bring to the session. This led her to request the privilege of addressing the delegates on Monday afternoon. In place of the regular business meeting she presented a sermon on Josiah's reign. * She spoke of the investigation that was made by the king and of the punishment for apostasy. She declared: WV 426 1 Today God is watching His people. We should seek to find out what He means when He sweeps away our sanitarium and our publishing house. Let us not move along as if there were nothing wrong. King Josiah rent his robe and rent his heart. He wept and mourned because he had not had the book of the law, and knew not of the punishments that it threatened. WV 426 2 God wants us to come to our senses. He wants us to seek for the meaning of the calamities that have overtaken us, that we may not tread in the footsteps of Israel, and say, "The temple of the Lord, the temple of the Lord are we," when we are not this at all (The General Conference Bulletin, 31). WV 426 3 Sabbath morning she had said: WV 426 4 God wants to work for His people and for His institutions--for every sanitarium, every publishing house, and every school, but He wants no more mammoth buildings erected, for they are a snare. For years He has told His people this (Ibid., 10). WV 426 5 Wednesday morning, April 1, she spoke at the devotional service. She dealt with faultfinding and criticizing, backbiting and cannibalism. Then she began to deal with the church institutions and some of the problems faced by those institutions. WV 426 6 She reminded her audience of the financial embarrassment that had come to the publishing house in Christiania (Oslo), Norway. Some wanted to let the house sink in its financial problems, but she said that "light was given me that the institution was to be placed where it could do its work" (Ibid., 58). Then she came to the question of the Battle Creek Sanitarium, which was on the minds of many, for the institution was being rebuilt at a cost of two or three times what had been estimated. Large debts were accumulating. Some in the meeting were probably surprised when they heard the words: WV 426 7 Let me say that God does not design that the sanitarium that has been erected in Battle Creek shall be in vain. He wants His people to understand this. WV 426 8 He wants this institution to be placed on vantage ground. He does not want His people to be looked upon by the enemy as a people that is going out of sight (Ibid.). WV 426 9 She called for another effort to place the institution on solid ground, and declared, "The people of God must build that institution up, in the name of the Lord." WV 427 1 One man is not to stand at its head alone. Dr. Kellogg has carried the burden until it has almost killed him. God wants His servants to stand united in carrying that work forward (Ibid.). WV 427 2 Before she closed her presentation, she declared: WV 427 3 Because men have made mistakes, they are not to be uprooted. The blessing of God heals; it does not destroy. The Mighty Healer, the great Medical Missionary, will be in the midst of us, to heal and bless, if we will receive Him (Ibid., 59). WV 427 4 Note Ellen White's relationship to situations of this kind. She knew that some institutions had been overbuilt, in disregard of counsel that God had given. But even though mistakes had been made, she contended that these were God's institutions, that the church was to stand by them and make them succeed. WV 427 5 At the close of Ellen White's devotional message on the second Sunday morning of the session, as she was stepping down from the platform, a man rushed forward and attempted to assault her. The man was Helge Nelson, who claimed to have the prophetic gift, and two years earlier had sought repeatedly for an opportunity to speak publicly at the General Conference. Of his attempted attack on Mrs. White this Sunday morning, a newspaper reported: WV 427 6 The venerable exhorter staggered against the pulpit platform steps and tottered feebly as she was grasped by a number of men who were close by, as the hand of her attacker descended upon the unsuspecting woman. Quickly, amid the scene of much commotion, "Angel Nelson" [the title assumed by her attacker] was hustled out of the church by some stout-armed elders. While others attended the stricken woman, Alonzo T. Jones, president of the California Conference of Seventh-day Adventists, summoned the police and Nelson was hustled off to the city prison by Patrolman Flynn and charged with battery. WV 427 7 The report stated that "Mrs. White regained her composure shortly, and happily received the congratulations of her friends that the assault had not caused more serious trouble" (DF 586). WV 427 8 Although Nelson had not been given an opportunity to speak in 1901, he did meet with some of the leading church workers. He related to the brethren his experience and what he understood to be his call. In this committee meeting Ellen White recounted her earlier contacts with Mr. Nelson. She told of how he had come to her home in California and she had spent time listening to him. She stated: "God has not given Brother Nelson the work of acting as Joshua in connection with His people. From the light that I have had, this could not be. It is an impossibility" (The Review and Herald, July 30, 1901). She closed her remarks by saying: WV 428 1 We love our brother. We want him to be saved, but we cannot allow him to take the time of this conference. It is not his time. God has given us a work to do, and we intend to do it, under His supervision, that souls may be brought to a knowledge of present truth (Ibid.). The Move To Washington, D.C. WV 428 2 To move the General Conference offices from their rented quarters in the West Building of the Review and Herald would be quite simple. But to close up the business of the publishing house in Battle Creek and reestablish it elsewhere would involve legal and deeply emotional factors. WV 428 3 The Review and Herald constituency meeting that convened in Battle Creek from April 21 to 29, 1903, was far from tranquil. Church leaders and the majority of the constituency favored the move from Battle Creek, but a relatively few constituent members bitterly opposed it. The Spirit of Prophecy counsels were clearly the deciding factor. The final vote was overwhelmingly in favor of moving. But the vote did not resolve legal matters. The General Conference and the publishing house had been closely connected through the years, and now in the proposed move, both were involved and both must be considered at the same time. The question was whether the move was to be to one location or two. WV 428 4 On May 15 Elder Daniells addressed a letter to Ellen White in which he indicated his need for divine guidance. This appeal for divine help was typical of his letters during the next five months. To this appeal Mrs. White replied immediately: Dear Brother Daniells, WV 428 5 We have received your letter in regard to the selection of a place for the Review and Herald publishing house. WV 428 6 I have no special light, except what you have already received, in reference to New York and the other large cities that have not been worked. Decided efforts should be made in Washington, D. C.... WV 428 7 May the Lord help us to move understandingly and prayerfully. I am sure that He is willing that we should know, and that right early, where we should locate our publishing house. I am satisfied that our only safe course is to be ready to move just when the cloud moves (Letter 95, 1903). WV 428 8 The committee that was appointed in mid-June to seek a suitable location found two promising sites. One was a 97-acre (39-hectare) tract 60 miles (96 kilometers) north of New York at Fishkill, New York, on the Hudson River, where a retired businessman had built a 40-room hotel with many attractive features. It was for sale for $12,000. WV 429 1 A portion of the locating committee, including Elder Daniells, mindful of Ellen White's instruction to give careful consideration to the advantages of Washington, spent four days there and were immediately impressed that the environs of that city possessed many favorable qualities as headquarters for the church. Takoma Park WV 429 2 The impression grew as the men investigated properties in the close vicinity of the nation's capital. Daniells reported to W. C. White and his mother: WV 429 3 One of the finest places we have found was a place called Takoma Park. It is on the main line of the Baltimore and Ohio Railroad running to Chicago and St. Louis. It is also reached by an electric line. It is five or six miles (eight or ten kilometers) from the city. It is ... a large wooded tract of land, lying on each side of the District line, part in the District and part in Maryland. It has an elevation of three hundred feet above the Potomac. It is a magnificent place. We could purchase all the land we required at a very reasonable rate (AGD to WCW, June 21, 1903). WV 429 4 As committee members studied the matter, their recommendation was to give Washington first consideration, but they wanted to retain the option to purchase the Fishkill property. WV 429 5 There were many Battle Creek Adventists who were not eager to see the General Conference and the Review and Herald printing plant leave the city. Three hundred people had been employed in the plant. Many owned their own homes and some had rental properties; they feared personal financial disaster. Then too, the burgeoning cereal food industry, pioneered by the Kelloggs but now far beyond their control, had made Battle Creek a boom town. WV 429 6 But more disturbing to church leaders were the lawsuits threatened by certain disaffected members of the Review and Herald constituency. These could tie things up in legal battles for years. WV 429 7 "We are in a dreadful place," wrote Daniells to the Lord's messenger."God must help us. We are helpless" (AGD to EGW, July 5, 1903). WV 429 8 In agonizing words he poured out his soul: WV 429 9 Sister White, the hour has struck for something to be done. We are in peril. The stability of this cause is at stake. This involves the honor of God and the welfare of thousands of innocent, faithful believers in this message. Unless I am altogether deceived, we are face to face with a crisis.... WV 429 10 I want to tell you that I realize as I never have in all my life the need, and the value to the church, of the Spirit of Prophecy. The working of Satan at this present time is surely with all power, and signs, and lying wonders (Ibid.). WV 430 1 On W. C. White's arrival in Battle Creek the men hastened to the East to look at the New York and Washington properties. In spite of a pledge made by the real estate agent to hold the Fishkill property, they found it had been sold by another agent (AGD to EGW, July 23, 1903). WV 430 2 In Washington they hurried out to Takoma Park and found "a fifty-acre [20-hectare] block of land" about a mile (two kilometers) from the post office. This had been developed by a Dr. Flower, who founded a medical institution in Boston and planned to open one in the Washington area. After investing $60,000 in the land and clearing it, he ran into financial trouble. It was now in the hands of a man who, although he held a $15,000 mortgage on it, was willing to sell for $6,000. Daniells wrote: "We paid $100 to bind the bargain." They praised God for His opening providence (Ibid.). Fifty acres (20 hectares) of well-located land seven miles (11 kilometers) from the U.S. Capitol, situated by a beautiful stream, Sligo Creek, for $120 per acre! In their initial planning the brethren saw this as most suitable for sanitarium and school purposes. WV 430 3 Recognizing the advantage of Seventh-day Adventist literature bearing a Washington, D.C., imprint, the men projected that they could also buy a tract of several acres just a mile [two kilometers] to the south, inside the District of Columbia, for a modest investment. Daniells promised Ellen White: "We shall counsel with you freely on this point" (Ibid.). WV 430 4 Anticipating an immediate move, they sought and found in downtown Washington a building with 16 rooms, just a few blocks from the U.S. Capitol, which could serve as a temporary headquarters. It seemed to be "just the place." Some printing equipment could be installed in the basement and first-floor rooms. They would take possession August 15 or a little earlier. WV 430 5 Daniells went on to report to Mrs. White: WV 430 6 There was not a dissenting voice among the brethren who were engaged in this important move. The blessing of the Lord rested upon us as we made our decisions day by day.... We believe that the good hand of our God is leading us (Ibid.). WV 430 7 A new printing corporation was formed while the men were in Washington. The address, 222 North Capitol Street, would be shared by the new publishing concern and the General Conference office; operations would begin in Washington in three weeks' time--August 15, 1903. WV 430 8 Knowing Ellen White as he did, Daniells wrote: "I am expecting that before spring you will feel it your duty to come to Washington to see our situation, and counsel with us regarding the work" (Ibid.). He even proposed putting up on the new land a little cottage that she could occupy. These propositions Ellen White would not forget. Battle Creek Believers Respond To The Proposed Move WV 431 1 The members of the Battle Creek Tabernacle church had to be apprised of the decision to move to Washington. Sabbath morning, July 25, Elder Daniells laid the whole matter before the congregation. He read from three or four of Ellen White's communications that gave instruction as to where they should go. The meeting continued in the afternoon. Elder Prescott read from other E. G. White testimonies and Elder Daniells followed, relating to the church "the providences of God that have opened before us as we have endeavored to walk in the light as given through the Spirit of Prophecy" (AGD to EGW, July 27, 1903). WV 431 2 The opposition that the leading men expected from many of the Battle Creek Adventists when it became known that they were leaving the city did not materialize. The plain instructions and the review of God's leadings and providences made a profound impression, and tears flowed freely. WV 431 3 "There was a softening and subduing influence present in our midst," wrote Daniells to Ellen White. He reported that he had learned that "this experience has given many of our brethren and sisters renewed confidence that the Lord is leading in this work" (Ibid.). Further, he wrote: "I do not think I have seen the Tabernacle congregation so deeply interested and so thoroughly stirred over anything since the last conference here two years ago" (Ibid.). The Prompt Move To Washington WV 431 4 Packing began at once. Two freight cars were loaded with General Conference furniture and documents on Monday and Tuesday, August 3 and 4. They left Battle Creek on the fifth and were in Washington on August 10. Printing equipment from the West Building followed shortly. WV 431 5 The last issue of the Review and Herald printed in Battle Creek carried the date Tuesday, August 11. The next issue bore the dateline, Washington, D.C., Thursday, August 20. To many Adventists across the land, the fact that their Review came two days late provided the first knowledge that the headquarters of the church and the printing equipment had been moved. WV 431 6 Elder Daniells and others were convinced that God had led in the move. This is apparent from Elder Daniells' letter to Ellen White, the first to be sent from the new Washington headquarters: WV 431 7 Dear Sister White: I am enclosing a copy of a letter I have just written to Brother White about our experiences this week in Washington. I know that you will be anxious to hear from us, and so I send you this copy. I cannot tell you, Sister White, what a blessing we experience as we enter upon our duties in this place. Surely the Lord's hand is in this move. I never felt such confidence in God's leadership in this work as I have since we started out from Battle Creek to find a location in the East. WV 432 1 I believe that He was speaking to us and that if we would obey His voice implicitly and not swerve nor follow our own notions He would give us unmistakable evidence regarding the right place; but, oh, what little conception I had of how clear and how comforting that evidence would be. I cannot tell you what this experience has done for my heart; but I can say that it leads me to a new and full surrender of my life to God and His work. WV 432 2 I see as never before the folly of doubting and hesitating and swerving from the instruction God gives His people. We shall never know until the books unfold it how much has been lost to this cause by failing to render prompt and implicit obedience to all that God calls upon us to do. I must write you again regarding some important matters, but will not write more today. Your letters and instruction never were so precious to me as at this time. I am praying God to help me to not falter whatever may come. Please be free to counsel me as the Lord instructs (AGD to EGW, August 14, 1903). ------------------------Chapter 31--John Harvey Kellogg and "The Living Temple" Dr. Kellogg Introduces Pantheistic Teachings WV 433 1 Ellen White had had a long and close relationship with John Kellogg ever since he completed his medical training in 1876 and began teaching in the early days of the health institute. He had been a pillar of strength and influence as the medical work expanded. She had written him thousands of pages of letters and counsel and guidance. She had watched with a mother's love and interest his success in developing the medical work. Frequently she defended him against opposition and criticism of those less talented than he. She said: WV 433 2 Many souls have been converted; many wonderful cures have been wrought. The Lord stood by the side of Dr. Kellogg as he performed difficult operations. When the doctor was overwrought by taxing labor, God understood the situation, and He put His hand on Dr. Kellogg's hand as he operated, and through His power the operations were successful. I wish this to be understood.... WV 433 3 God has given Dr. Kellogg the success that he has had. I have tried constantly to keep this before him, telling him that it was God who was working with him, and that the truth of God was to be magnified by His physician.... WV 433 4 God does not endorse the efforts put forth by different ones to make the work of Dr. Kellogg as hard as possible, in order to build themselves up. God gave the light on health reform, and those who rejected it rejected God. One and another who knew better said that it all came from Dr. Kellogg, and they made war upon him (The General Conference Bulletin, 1903, 86, 87). WV 433 5 There is no question that Dr. Kellogg was an unselfish, dedicated, much-loved man. He was a generous, great man. But it was largely, yet not altogether, through Dr. John Harvey Kellogg that the great adversary introduced into the ranks of Seventh-day Adventists the seeds of error in the form of so-called new light, just at a time when the medical work was at its height. WV 433 6 Pantheism is the term used to designate the strange new teachings that were being introduced. Pantheism pictures God not as a great personal Being but as a mysterious essence--an impersonal influence pervading all nature. God is seen in all nature--in trees, flowers, sunshine, air, and human beings. The power of God in nature is confused with the personality of God. WV 434 1 Dr. Kellogg had toyed with these concepts before James White's death in 1881, and, considering it "great light," had discussed it with Ellen White."Those theories are wrong," she told him."I have met them before." He seemed dazed as she showed him the outcome of espousing such a philosophy. She then admonished, "Never teach such theories in our institutions; do not present them to the people" (Manuscript 70, 1905). WV 434 2 Kellogg first introduced pantheism publicly in 1897 in a series of talks at the ministerial institute that preceded the General Conference session held in the College View church at Lincoln, Nebraska. He drew heavily upon Ellen White in laying out his position that God works through nature and in nature. His next presentation carried the title "God in Man." Under this title he gave several talks in which he set forth clearly the pantheistic philosophy he held: WV 434 3 Gravitation acts instantaneously throughout all space. By this mysterious force of gravitation the whole universe is held together in a bond of unity.... We have here the evidence of a universal presence, an intelligent presence, an all-wise presence, an all-powerful presence, a presence by the aid of which every atom of the universe is kept in touch with every other atom. This force that holds all things together, that is everywhere present, that thrills throughout the whole universe, that acts instantaneously through boundless space, can be nothing else than God Himself. What a wonderful thought that this same God is in us and in everything (Ibid., 1897, 83). WV 434 4 In words that seemed to put humanity above God, he boldly declared: WV 434 5 What a wonderful thought, that this mighty God that keeps the whole universe in order, is in us! ... What an amazing thing that this almighty, all-powerful, and all-wise God should make Himself a servant of man by giving man a free will--power to direct the energy within his body! (Ibid.). WV 434 6 Pantheistic views became popular and were taught in Battle Creek College. They were taught in the sanitarium, and were defended by some physicians and some ministers. WV 434 7 Ministers and physicians who had a high regard for Dr. Kellogg began to imbibe his philosophy and to develop it in their own work, not sensing the point to which it would lead. One such was E. J. Waggoner, who was also a physician. He was at one time editor of the Signs of the Times and the man who, with A. T. Jones, was used mightily of God at the General Conference session in 1888 to focus attention on the message of righteousness by faith. Elder Waggoner, one of the denomination's highly respected speakers, was repeatedly called upon at the time of General Conference sessions to conduct series of Bible studies. WV 435 1 At the General Conference session of 1899, held at South Lancaster, Massachusetts, Waggoner was a delegate from England, where he was engaged in editorial work. In a discussion of health and temperance, he was asked to make a presentation of some things he had been giving to the Battle Creek Sanitarium family. He opened with the rather bold statement: WV 435 2 I thank God, brethren, that the Lord has taught me something in the last few months, and enabled me to teach something of how to live forever (Ibid., 1899, 53). WV 435 3 W. A. Spicer, who was serving with Elder Daniells in the General Conference as the newly appointed secretary of the Foreign Mission Board, had spent years of service in India. He was astonished at this teaching that was being proclaimed around Battle Creek. He recognized it as pantheism, which is the basis of Hinduism. He asked himself, "Could it be that the philosophies of heathenism are being taught by leading men in the Seventh-day Adventist Church?" WV 435 4 During the General Conference session held in Oakland in 1903, Ellen White spent most of the time in an agony of soul as she watched the crisis developing over the threat of pantheism, and Dr. Kellogg determinedly pushing ahead to override all contrary views. She knew that Elder Daniells was suffering with the weight of the responsibility. She wrote frequent letters to Dr. Kellogg urging him to rethink his position."You are not definitely clear on the personality of God, which is everything to us as a people" (Letter 300, 1903). WV 435 5 Again on April 5, while at the session, she wrote to the doctor: WV 435 6 The specious, scheming representations of God in nature carry their charming, soothing influence as a peace and safety pill to give to the people, in the spiritualistic * views that Satan has instituted in your theories (Letter 301, 1903). WV 435 7 She wrote to him a second letter on the same day. In this letter she said: WV 435 8 Your ideas are so mystical that they are destructive to the real substance, and the minds of some are becoming confused in regard to the foundation of our faith. If you allow your mind to become thus diverted, you will give a wrong mold to the work that has made us what we are--Seventh-day Adventists (Letter 52, 1903). WV 435 9 After the session closed, Ellen White wrote to Elder Daniells, "If you can move so wisely as to save Dr. Kellogg, and not sacrifice one principle of truth, if you can pass through this crisis without the loss of one soul, it will be because the Lord has worked with minds" (Letter 49, 1903). WV 436 1 She knew that A. T. Jones, a General Conference Committee member, and Dr. Kellogg had worked very closely together, sympathized with each other on the principles of organization, and seemingly had a good rapport. Jones would be in a position to approach Dr. Kellogg. To Elder Jones she wrote: Dear Brother, WV 436 2 I am sending to you three manuscripts to be read to the brethren assembled at Battle Creek in council. These I desire that you shall read to the brethren when you discern that the time has come. You know my anxiety regarding the work--my desire that everything possible shall be done to establish unity and drive out dissension. We must do all in our power to save Dr. Kellogg and his associates from the result of the mistakes they have made, and to help them to see and understand the way of the Lord (Letter 59, 1903). WV 436 3 Elder Jones received the letter and the documents on Thursday, April 23, and shared them with Elder Daniells, who on Friday wrote to W. C. White: WV 436 4 Our hearts are all made exceedingly glad by the arrival of the documents your mother has sent. They bring relief to the situation.... WV 436 5 The crisis is here. The settlement must now be made. We shall do everything in our power to win every brother over to the right side, but we cannot compromise nor surrender the banner at this time (AGD to WCW, April 24, 1903). The Living Temple WV 436 6 On February 18, 1902, the Battle Creek Sanitarium burned to the ground, and the denomination was confronted with the matter of rebuilding. Dr. Kellogg came to the General Conference Committee and asked what the General Conference could do to help. Thinking of the effort being made in the selling of Christ's Object Lessons to help clear the debts of the church's educational institutions, Elder Daniells suggested that Dr. Kellogg write a simple book on physiology and health care that could be sold by Seventh-day Adventists throughout the United States. Perhaps they could sell a half million copies, and all income from the sale of this book could be used to help rebuild the sanitarium. WV 436 7 This appealed to Dr. Kellogg. But Daniells hastened to say: WV 436 8 "Now look here, Doctor, that book must not contain a single argument of this new theory you are teaching, because there are a lot of people [all] over the States who do not accept it. I know from what they say, and if it has any of what they consider pantheism they will never touch it" (DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 3). WV 437 1 And the doctor replied, "Oh yes, oh yes, I understand that." And Daniells reiterated the point: "You must leave all that out" (Ibid.). Dr. Kellogg fully agreed. (As Kellogg tells the story, it was he who proposed the book for popular sale. Perhaps the idea originated in the minds of both leaders.) In the summer of 1902 Daniells took the matter to the union presidents, and they promised to support the wide sale of a book that would help raise funds for the sanitarium. WV 437 2 As Elder Daniells took up residence in Battle Creek as the leader of the church following the General Conference of 1901, he found the teachings of pantheism rampant. For years he had been more or less isolated in Australia. He was amazed to hear the talk of God in flowers, in trees, in humankind. The expression was constantly heard: The acorn falls to the ground and a tree springs up. It was argued that one must say there is a tree maker in the tree. It was declared that the Creator, whatever He might be like, was in the things that were made, and some boldly said that there is no great Being sitting on the throne in heaven, but God is in all nature. WV 437 3 Daniells could not accept this, because, as he declared: "I knew that the Bible says that there is a great Supreme Being who had created all things. So I never felt in harmony with this idea" (Ibid., 2). WV 437 4 Dr. Kellogg was a tireless worker. He dictated a manuscript as quickly as he could, and sent it to the Review and Herald office to be set in type. In the form of galley proofs the book, to be called The Living Temple, came to W. W. Prescott, General Conference field secretary, who was serving as acting leader in the absence of Elder Daniells. It also was sent to Dr. Kellogg, who was in Europe. WV 437 5 Elder Prescott called Elder Spicer's attention to some of the chapters. Spicer in turn mentioned to one of Dr. Kellogg's medical associates that he felt wrong ideas were set forth in certain portions of the book. WV 437 6 The medical friend looked the matter over and wrote to Elder Spicer that it was his conviction that the matter in question was quite right and in harmony with the Advent message, although some truths might be expressed differently from a scientific standpoint. He felt that the church ought to be ready to accept advancing light. To this Elder Spicer replied in a letter written June 5, 1902: WV 437 7 A book to be used as it is purposed that this shall be, in order to pay debts on our sanitariums, must be altogether above question and controversy. It is not a question as to whether our people ought to take advanced light or not, but simply a question as to rallying everybody to undertake what at best will be a very difficult problem (DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," copy A, p. 18). WV 438 1 Soon after Kellogg's return to Battle Creek, Spicer was invited by the doctor to come to his home for a discussion of the book. The men spent an entire Sabbath afternoon together. From the beginning they were in rather bitter controversy, as the doctor explained that the teachings of the book presented his views in a very modest fashion, and it was his intent to teach that God was in the things of nature. WV 438 2 Later Spicer wrote of the exchange: WV 438 3 "Where is God?" I was asked. I would naturally say, "He is in heaven; there the Bible pictures the throne of God, all the heavenly beings at His command as messengers between heaven and earth." But I was told that God was in the grass and plants and in the trees.... WV 438 4 "Where is heaven?" I was asked. I had my idea of the center of the universe, with heaven and the throne of God in the midst, but disclaimed any attempt to fix the center of the universe astronomically. But I was urged to understand that heaven is where God is, and God is everywhere--in the grass, in the trees, in all creation. There was no place in this scheme of things for angels going between heaven and earth, for heaven was here and everywhere. The cleansing of the sanctuary that we taught about was not something in a faraway heaven."The sin is here.... [Dr. Kellogg said, pointing to his heart], and here is the sanctuary to be cleansed" (Ibid., 19, 20). WV 438 5 As he left the doctor on that Sabbath afternoon, Spicer reported: WV 438 6 I knew well enough that there was nothing of the Advent message that could fit into such a philosophy. As I had listened, one light after another of the gospel message seemed to be put out. Religious teaching that to me was fundamental was set aside (Ibid., 21). The General Conference Committee Rejects the Manuscript WV 438 7 A committee of four had been appointed to give study to Kellogg's manuscript, The Living Temple, and make a report at the Autumn Council. The majority report stated: WV 438 8 "That, we find in the book Living Temple nothing which appears to us to be contrary to the Bible or fundamental principles of the Christian religion, and that we see no reason why it may not be recommended by the Committee for circulation in the manner suggested." (Ibid., 27). [Signed] A. T. Jones, J. H. Kellogg, David Paulson WV 439 1 The minority report, written by W. W. Prescott, read: WV 439 2 "I am compelled to say that I regard the matter, outside those portions of the book which deal with physiology and hygiene, as leading to harm rather than good; and I venture to express the hope that it will never be published" (Ibid.). WV 439 3 The General Conference Committee accepted the minority report. In the discussion that followed, according to the minutes, the author requested the privilege of withdrawing the book from consideration. But, according to Elder Daniells, it was not long before Kellogg jumped to his feet and demanded an open hearing so that everybody from the sanitarium and Review and Herald could hear both sides of the matter. He argued that it should not be confined to a small meeting of the General Conference brethren. So it was decided to hold such a meeting in the Review and Herald chapel. Daniells expected that only a relatively few people from the Review and Herald would be able to get off work to attend, although the chapel would hold a big crowd. However, when they met at 8:30 in the morning, the room was packed to the anteroom and down the stairs. The meetings lasted until noon. WV 439 4 Elder Daniells reviewed the history of the church's medical work, the steps being taken to bring the finances into line, and the pantheistic teachings in the galleys of The Living Temple. In the afternoon Dr. Kellogg presented his side of the story. Elder Daniells felt that he faced a real crisis in this situation and spent much of the night in study and prayer. The next morning as the Autumn Council attempted to proceed with business, Dr. Kellogg was present with a big pile of books. He asked for a point of privilege that he might present the fact that "from the first, Elder James White, George I. Butler, and all ... leaders have been absolutely opposed to this medical department of the denomination" (DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 13). WV 439 5 The brethren listened for a while. Finally one of the men stood and asked: WV 439 6 "Mr. Chairman. I rise to a point of order. I cannot sit here in this committee and listen to these harsh terms that Dr. Kellogg is using against our venerable founder and leader [James White]. I wish the chairman to call him down" (Ibid.). WV 439 7 The chairman accepted the proposition and declared, "I will say to Dr. Kellogg, 'We do not wish any more of this. You will please terminate your subject'" (Ibid., 13, 14). He did, but under protest. WV 440 1 Undaunted, Dr. Kellogg placed a personal order with the Review to print The Living Temple. About a month later the Review and Herald burned, and the plates for the book, which stood ready for the press, were destroyed by the fire. WV 440 2 It had been hoped that in connection with the destruction of the book plates in the Review and Herald fire, Dr. Kellogg would abandon the matter of publishing The Living Temple. Instead he sent the manuscript to a commercial printer in Battle Creek. Three thousand copies of the book were printed and began to make their way among Seventh-day Adventists. WV 440 3 When the book came from the press, discerning readers clearly saw that certain chapters were literally peppered with pantheistic teachings. Those in sympathy with the new philosophy held that this understanding of God would lead to holy living and to a deeper religious experience. As Seventh-day Adventist workers met, the conversation inevitably turned to the "new light" set forth in The Living Temple. Ellen White was still silent on the matter. The book was now in the field and being pressed upon the conferences with the urging that its sale would help to meet the costs of rebuilding the Battle Creek Sanitarium. WV 440 4 The leading officers of the General Conference, on July 31, 1903, wrote a letter to conference presidents, pointing out that the book had been considered at the 1902 Autumn Council, and that certain teachings in it were seriously questioned. WV 440 5 In the meantime the attention of many church leaders was much taken up with moving the Review and Herald and the General Conference headquarters. WV 440 6 Eventually, in the summer of 1903, a copy of The Living Temple arrived at Elmshaven. Ellen White did not look at it. This was not unusual, for often in a crisis she refrained from reading materials that had a bearing on the situation, lest it be said she was influenced by what she had read. On the basis of the light she received from the Lord, however, from time to time she mentioned the book. WV 440 7 Finally, as the crisis developed, Willie suggested to her that perhaps she should read some of the passages. So on September 23 he sat down by her side and went over some of the statements dealing with theological matters (22 WCW, p. 219). This put her in a better position to speak more specifically in regard to the book. WV 440 8 When she was questioned as to why she had not spoken publicly about it earlier, she stated that she had assumed that those who were leading the church would have wisdom to know how to deal with problems of this character. WV 440 9 Ellen White fully intended on several occasions at the 1903 General Conference to meet pantheistic teachings explicitly and face-to-face in an open meeting where Dr. Kellogg and his views would be completely exposed. But in each case she had been restrained from doing so. While at the session she was instructed in vision that she "must not say anything that would stir up confusion and strife in the conference" (DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," copy A, p. 30). WV 441 1 That the General Conference session should come to a close without the issues being squarely met was a matter of deep perplexity to not a few, including her own son, W. C. White. But most church leaders understood that God does not deal with such matters precipitously. He did not do so in dealing with Lucifer when he fell in heaven. Things must develop to a certain point before the issues could be met in a way that all would understand what they were and take a safe stand. And so it was seen in 1903 in the case concerning the pantheistic teachings. The 1903 Autumn Council WV 441 2 The Autumn Council of the General Conference Committee opened in Washington, D.C., according to plan on October 7, with meetings in the newly acquired M Street church. The brethren entered into their work with dedication and earnestness. In the early days of the council, E. J. Waggoner, A. T. Jones, and David Paulson arrived in Washington. Dr. Kellogg came Sabbath morning, October 17. As the men from Battle Creek presented themselves, it was evident to Elder Daniells and his associates that they would again be confronted with The Living Temple and the teaching of pantheism. WV 441 3 Although these elements were not included on the agenda for the council, the regular work was laid aside and a day was given to the consideration of the pantheistic philosophy. The representatives from the field were confused. All day they wrestled with the matter. Some wavered and waffled. About 9:00 in the evening Elder Daniells considered it time to adjourn the meeting, but he did not dare call for a vote. People were too confused and uncertain, and he did not wish to take a step that would solidify any conclusions. So he dismissed the meeting, and the people started to their lodging places. WV 441 4 Dr. Paulson, who was strongly supportive of Dr. Kellogg, joined Daniells. As the two walked along they continued with a discussion of the day. Reaching the home where Daniells was staying, they stood under a lamppost and chatted for a time. Finally Dr. Paulson shook his finger at Daniells and declared: WV 441 5 "You are making the mistake of your life. After all this turmoil, some of these days you will wake up to find yourself rolled in the dust, and another will be leading the forces" (AGD, The Abiding Gift of Prophecy, pp. 336, 337). WV 441 6 Elder Daniells straightened up in his weariness and discouragement, and replied firmly: WV 442 1 "I do not believe your prophecy. At any rate, I would rather be rolled in the dust doing what I believe in my soul to be right than to walk with princes, doing what my conscience tells me is wrong" (Ibid., 337). WV 442 2 After parting, Daniells entered the home, where he found a group of people awaiting him. They seemed lighthearted and exclaimed: "Deliverance has come! Here are two messages from Mrs. White" (Ibid.). The Right Message At The Right Time WV 442 3 "No one can imagine," recounted Daniells later, "the eagerness with which I read the documents that had come in the mail while we were in the midst of our discussions. There was a most positive testimony regarding the dangerous errors that were taught in The Living Temple" (Ibid.). The message had come just at the crisis hour. As he read, his eyes fell on these words: WV 442 4 I have something to say to our teachers in reference to the new book The Living Temple. Be careful how you sustain the sentiments of this book regarding the personality of God. As the Lord presents matters to me, these sentiments do not bear the endorsement of God. They are a snare that the enemy has prepared for these last days.... WV 442 5 We need not the mysticism that is in this book. Those who entertain these sophistries will soon find themselves in a position where the enemy can talk with them, and lead them away from God. It is represented to me that the writer of this book is on a false track. He has lost sight of the distinguishing truths for this time. He knows not whither his steps are tending. WV 442 6 The track of truth lies close beside the track of error, and both tracks may seem to be one to minds which are not worked by the Holy Spirit, and which, therefore, are not quick to discern the difference between truth and error.... WV 442 7 In the visions of the night this matter was clearly presented to me before a large number. One of authority was speaking.... The speaker held up Living Temple, saying, "In this book there are statements that the writer himself does not comprehend. Many things are stated in a vague, undefined way. Statements are made in such a way that nothing is sure. And this is not the only production of the kind that will be urged upon the people. Fanciful views will be presented by many minds. What we need to know at this time is, What is the truth that will enable us to win the salvation of our souls?" (Letter 211, 1903). WV 442 8 The entire manuscript of seven pages was devoted to the subject and was published in The Review and Herald, October 22, 1903. WV 442 9 A second document, which Daniells also read, was addressed to "Leaders in Our Medical Work," and dealt with medical missionary work, the control of medical institutions, and pantheism. WV 443 1 The next morning church leaders assembled for their council. After the prayer Elder Daniells arose and told the leaders he had received two important messages from Sister White. Everyone was eager to hear them. They sat in thoughtful silence while he read. As statement after statement setting forth the falsity of the teachings of The Living Temple was presented to the assembly, many loud amens were heard and tears flowed freely. At that moment the tide was turned. WV 443 2 As the reading ended, one of the ministers arose and stated that he felt impressed to ask all who proposed to take a firm stand with Sister White in this great struggle, to arise to their feet. Nearly every person in the room arose (AGD to EGW, October 20, 1903). WV 443 3 At this session of the council Dr. Kellogg responded favorably, saying that he accepted the testimony and that he would modify the wording in The Living Temple dealing with theological matters. But his statements were rather erratic and changeable. His attitude alternated, and it finally turned out that the doctor never really changed. WV 443 4 So overwhelmed was Elder Daniells with these events that he could not refrain from mentioning them again and again in his correspondence in the days that followed. On Monday morning, October 20, he wrote to Ellen White: WV 443 5 Never were messages from God more needed than at this very time; and never were messages sent from Him to His people more to the point than those you have sent to us. They have been exactly what we have needed, and have come at just the right time from day to day in our Council. You can never know, unless the Lord Himself causes you to know it, what a great blessing your communication regarding The Living Temple has been to us. It came at just the right time exactly (Ibid.). Why The Messages Came When They Did WV 443 6 On receiving these communications from Elder Daniells, Ellen White wrote to him explaining why she had sent the messages just when she did: WV 443 7 Shortly before I sent the testimonies that you said arrived just in time, I had read an incident about a ship in a fog meeting an iceberg. For several nights I slept but little. I seemed to be bowed down as a cart beneath sheaves. One night a scene was clearly presented before me. A vessel was upon the waters, in a heavy fog. Suddenly the lookout cried, "Iceberg just ahead!" There, towering high above the ship, was a gigantic iceberg. An authoritative voice cried out, "Meet it!" There was not a moment's hesitation. It was a time for instant action. The engineer put on full steam, and the man at the wheel steered the ship straight into the iceberg. With a crash she struck the ice. There was a fearful shock, and the iceberg broke into many pieces, falling with a noise like thunder upon the deck. The passengers were violently shaken by the force of the collision, but no lives were lost. The vessel was injured, but not beyond repair. She rebounded from the contact, trembling from stem to stern, like a living creature. Then she moved forward on her way. WV 444 1 Well I knew the meaning of this representation. I had my orders. I had heard the words, like a living voice from our Captain, "Meet it!" I knew what my duty was, and that there was not a moment to lose. The time for decided action had come. I must without delay obey the command, "Meet it!" WV 444 2 This is why you received the testimonies when you did. That night I was up at one o'clock, writing as fast as my hand could pass over the paper (Letter 238, 1903). WV 444 3 During the crisis of 1903 and in the years that followed, Ellen White wrote warnings concerning pantheism to the church and to individuals who were drawn to it. WV 444 4 On September 18, in a letter to Elder Daniells, she referred to Kellogg's experience as a young man back in 1882: WV 444 5 The Lord presented this matter to me, revealing that the result of such teaching was a subtle beguiling of the mind, and that the doctor himself did not foresee this result of his extreme views in regard to God in nature.... I told him that the Lord was greatly dishonored by being thus represented, and that such ideas would lead the people into spiritualism * (Letter 271a, 1903). WV 444 6 Writing on October 2 to Dr. E. J. Waggoner, she said: WV 444 7 I am authorized to say to you that some of the sentiments regarding the personality of God, as found in the book Living Temple, are opposed to the truths revealed in the Word of God.... Had God desired to be represented as dwelling personally in the things of nature--in the flower, the tree, the spear of grass--would not Christ have spoken of this to His disciples? (Letter 230, 1903). ------------------------Chapter 32--The Round-Trip To Washington WV 445 1 From the day that the decision was made to purchase property in Washington, D.C., for the publishing house and the General Conference, it was Elder Daniells' hope and expectation that Ellen White would make a visit to the East so she could give counsel concerning the establishment of the work there. There was even some discussion of the possibility that she would make Washington her permanent place of residence. But this she felt she could not do. At Elmshaven she was in favorable circumstances for bringing out her books, and she felt she should not be called upon to move from place to place. WV 445 2 From time to time definite instruction was given to her in vision concerning the work in Washington. In fact, before the property was secured in Takoma Park, she had been shown that wherever the Review and Herald and the headquarters of the work were established, there should be a sanitarium and a training school. The church leaders had not planned on this. With the decision to make Washington the center in the East, then, the first steps were to get these institutions under way. The leaders felt they must now have Ellen White's help. WV 445 3 The plans being formed would keep her in the East for about a year, making Washington her headquarters. As it turned out, the trip to Washington and back took more than seven months and included side trips to a number of vital areas such as Berrien Springs, Nashville, New England, Chicago, Battle Creek, Omaha, and points west. WV 445 4 April 18, 1904, was the day set to leave for the East. Though on former trips she had traveled in the Pullman compartment to afford her as easy a journey as possible, this trip, for the sake of economy, would be made in a tourist sleeping car. Their car would go directly from northern California to Washington, D.C. WV 445 5 That evening in nearby San Jose they boarded the tourist sleeper and started their six-day trip east. In the party were Ellen White's traveling companion and nurse, Sara McEnterfer, and one of her secretaries, Maggie Hare. W. C. White had gone on in advance to attend to some business matters in southern California and would meet them there. Clarence Crisler, her leading secretary, would also join the party in Los Angeles. WV 445 6 The routing across the Southern states was to ensure comfort and to avoid the high altitudes that sometimes bothered Ellen White in travel. She remained in her berth for the entire trip, resting, watching the scenery, and doing a little reading and writing. WV 446 1 Nearing New Orleans they passed through great swamps, where many varieties of palms were heavily festooned with moss. Just west of New Orleans S. B. Horton, president of the Louisiana Conference, and E. V. Orrell, secretary of the Southern Union, met the train, bringing a basket of fruit. This supplemented the provisions they had taken from home and from southern California for their meals--malted nuts for soup, zwieback, cream sticks, oranges, bananas, apples, applesauce, olives, nuts, jelly, turnovers, boiled eggs, and bread. WV 446 2 In New Orleans some of the party went sightseeing with the Adventists who hosted them. Ellen White remained in the sleeping car. Then, under a full moon, the train started north, running for many miles along the shore of Lake Pontchartrain. WV 446 3 The train stopped for a time in Atlanta, and the traveling party was surprised to see about 20 or 30 believers at the station awaiting them. They came on board for a few minutes. Fathers, mothers, and children gathered around to shake hands. Arrival In Washington WV 446 4 When they arrived in Washington, Ellen White was delighted to have Elder Daniells come into the car, greet them, and conduct them out through the station into the city. The station was the same one in which President Garfield had been shot more than 20 years before, in 1881. WV 446 5 It was nearly noon, and the party looked forward to a little change in the monotonous six-day dietary program. WV 446 6 Elder Daniells escorted Ellen White and the party to a carriage, a two-seated surrey with a canopy top, drawn by a large noble-looking horse named Charlie, very gentle and safe. Ellen White referred to the promise that she would have the use of this horse and carriage while she was in Washington. She felt this was a great favor. WV 446 7 Elder Daniells drove the visitors past the nearby temporary General Conference headquarters at 222 North Capitol Street, and then over to the Memorial church at 12th and M streets to see the building for which Ellen White had helped raise funds. Then he drove the seven miles out to Takoma Park to the Carroll Manor House, which had been rented for Ellen White's use. When they arrived, it was still full of people cleaning, repairing, painting, and furnishing, but a good dinner of tomato soup, hot boiled potatoes, and greens was ready. WV 446 8 Mrs. White, of course, was eager to see the property that had been purchased. WV 447 1 She had heard it described and had written about the work that needed to be done there. As soon as dinner was finished, Elder Daniells, leaving Clarence Crisler and Willie White to tend to the baggage, hitched up Charlie again and took Ellen White, Sara McEnterfer, and Maggie Hare the half mile (one kilometer) to see the site proposed for the college and the sanitarium. WV 447 2 Seeing the land, Mrs. White declared that the location "could not be bettered." She added, "That which is most valuable of all is the clear, beautiful stream which flows right through the land" (Letter 141, 1904). WV 447 3 There were two important benefits to Ellen White's being in Washington at this time. First, her willingness to come, stay, and send out her letters and manuscripts with a Washington dateline added authority and prestige to the new Washington headquarters. This brought stability to the cause, as Adventists everywhere would turn their eyes eastward from Battle Creek. Second, construction was about to begin on the college buildings--the boys' dormitory was to be the first. She was intensely interested, and counseled that "every part of the buildings is to bear witness that we realize that there is before us a great, unworked missionary field, and that the truth is to be established in many places" (Letter 83, 1904). There was to be no show or needless display. Ministry In The Washington Churches WV 447 4 Ellen White was immediately drawn into services in the Washington Adventist churches. On her first Sabbath there, the last day of April, she spoke in J. S. Washburn's Capital Memorial church (Manuscript 106, 1904). She spoke again a week later at the rededication of this church. She had planned to speak on the Sermon on the Mount, but writing of the experience, observed, "This was taken from me," and John 15:1-17, "I am the true vine," was impressed upon her mind (Manuscript 142, 1904). WV 447 5 From the day they had begun to make definite preparation for the trip to Washington, Ellen White had her eyes on the plans for the biennial session of the Lake Union Conference. This was called to meet at Berrien Springs, Michigan, from May 17 to 26. Not only would she attend the conference but she would also see the newly established Emmanuel Missionary College for the first time. This left just three weeks for the first part of her stay in Washington, and there was much to do. Off To Berrien Springs WV 447 6 The Lake Union Conference session held great importance. Dr. Kellogg and some of his supporters would be present. They were still in the throes of the pantheistic teachings. The Living Temple was being sold. The direction of the medical work and the control of the church's medical institutions were subjects of controversy. WV 448 1 Sunday evening, May 15, Ellen White, with the party traveling to the Lake Union session, boarded the cars in Washington en route to Berrien Springs. In the group were W. C. White, A. G. Daniells, W. W. Prescott, and Mrs. White's helpers, Sara McEnterfer and Maggie Hare. WV 448 2 The train left an hour late, which meant they were late reaching Milford Junction, Indiana, where they were to change trains for Berrien Springs. That caused a five-hour wait. Mrs. White utilized the time for a missionary visit. At 11:00 the train came through, and within a half hour it deposited them at Elkhart, Indiana, where they stopped at a hotel for the night. About noon the following day they reached Berrien Springs. Ellen White and her traveling companions were taken to the home of Professor P. T. Magan, where they were made comfortable. Professor Magan was at Kalamazoo at the time, taking care of his wife, who was very ill. So the party had the use of the Magan home. WV 448 3 Soon after her arrival Ellen White was urged to speak each morning at 11:00 during the union conference session, and this she consented to do. Mrs. White Begins Her Work At The Session WV 448 4 Weary from the journey, Ellen White retired early, then woke up at 10:00 WV 448 5 p.m. Her mind turned to the subjects that she should present at the meeting. Invision she was instructed to speak clearly about The Living Temple controversy. The next morning she did just that. She declared: WV 448 6 I am so sorry that Living Temple came out as it did, and was circulated, and the worst of it--that which struck right to my heart--was the assertion made regarding the book: "It contains the very sentiments that Sister White has been teaching." When I heard this, I felt so heartbroken that it seemed as if I could not say anything (Manuscript 46, 1904). WV 448 7 She told her audience that silence was eloquence when it came to discussing God, what He is, and where He is."When you are tempted to speak of what God is, keep silence, because as surely as you begin to speak of this, you will disparage Him" (Ibid.). WV 448 8 The union conference session moved forward in the usual way, with reports, committee work, and elections. But Ellen White's concentration was on the crisis for the salvation of souls. On Thursday night, the nineteenth, she was again given a vision. The next day she wrote a message to Elders Daniells and Prescott in which she said that she had been strongly impressed that "now is the time to save Dr. Kellogg" (Letter 165, 1904). She said a determined effort must be made and urged that Dr. Kellogg be called to the meeting. In this letter she wrote: WV 448 9 Not one of us is above temptation. There is a work that Dr. Kellogg is educated to perform as no other man in our ranks can perform.... We are to draw with all our power, not making accusations, not prescribing what he must do, but letting him see that we are not willing that any should perish (Ibid.). WV 449 1 She asked, "Is it not worth the trial?" She said that Satan was drawing the doctor. In her visions she had seen someone slipping down a precipice; a company was looking on indifferently, making no effort to save him. But one hand, the hand of Christ, was stretched out, and the man was rescued (Manuscript 52, 1904). WV 449 2 Then she heard Christ speaking, telling the ones who were watching that they must look to Him and not to this man (Kellogg), that they should take heed to themselves. She heard Christ appealing to Dr. Kellogg to put on Christ. She heard Kellogg exclaim, "I am sinful, but He hath covered me with His own righteousness, and henceforth I will go in the strength of the Lord God" (Letter 165, 1904). Confessions by others followed. WV 449 3 The letter was written on Friday, May 20, copied by Maggie Hare the same day, and on the same day copies were given to Elders Daniells and Prescott, as well as to David Paulson and Edson White. Dr. Kellogg was urged to come to Berrien Springs. He arrived on Sabbath, May 21. WV 449 4 During the conference session subjects were presented having a bearing on pantheism. Kellogg and his cohorts engaged actively in the discussions. What went on behind the scenes was opened up to Ellen White in vision, and of this she said: WV 449 5 In the scenes presented to me, I saw men talking together between the meetings about the mistakes and faults of their brethren. [Interlineation by EGW: Many things were not real mistakes, only in their own minds.] (Manuscript 74, 1904). WV 449 6 Mrs. White had looked for a break in the situation over pantheism and Dr. Kellogg, but the matter had not turned out as she had hoped. The experience was a dark and disappointing one. WV 449 7 After the Berrien Springs meeting there was a strong effort on the part of Dr. Kellogg to draw some of the leading workers to Battle Creek for continued discussions on the question of The Living Temple. W. C. White and A. G. Daniells resisted this effort, and Ellen White supported them in that resistance (24 WCW, pp. 24, 25; 25 WCW, pp. 280-282). The Cumberland River Trip WV 449 8 On Wednesday, May 25, near the close of the Lake Union Conference session, Ellen White left Berrien Springs for a trip into the South. With her on the train were Edson White, Sara McEnterfer, Maggie Hare, and Dr. and Mrs. David Paulson. WV 450 1 During the six-hour layover in Chicago Dr. Paulson arranged to take her out to Hinsdale to the site where plans were being laid to open a new sanitarium. She found Hinsdale something like Takoma Park. She thought the surroundings were perhaps even more beautiful, and she felt it would make an excellent place for a medical institution. WV 450 2 Back in Chicago in the late afternoon, with Edson and her two women helpers, Mrs. White boarded the train for Nashville. The overnight trip was comfortable, and in the morning they were met by W. O. Palmer, one of Edson's close helpers. He drove them to the plant of the Southern Publishing Association and then to Edson's home nearby. She made this her headquarters for the next six weeks. WV 450 3 During the Berrien Springs meeting both Professors Sutherland and Magan had resigned from their positions of leadership at Emmanuel Missionary College. They expressed their determination to go into the South, find a tract of land, and begin a self-supporting school. From Nashville they set out in various directions in search of a suitable property within their financial capability. They found one in particular--the Fergusen-Nelson place--but the quality of the land fell short of their desires. Then plans were developed for quite a large party to make a trip up the Cumberland River on the Morning Star, to continue the search for a school site. They would wait until W. C. White had closed up his work in the North and joined them in Nashville before making the trip. WV 450 4 Ellen White and all her party would be on the boat. She had visited the Morning Star in 1901 as she passed through Vicksburg, but had not traveled on the boat. A full week would be spent on the trip up the Cumberland River, and besides, she would be with her son and his wife. She eagerly looked forward to this. WV 450 5 While the Morning Star was being readied, she rested in Edson's home. He earnestly hoped that his mother would have an enjoyable experience living on the boat, and craved her counsel as he sought a site for another school for Blacks near Nashville. WV 450 6 Recounting the experience, she spoke of the bountiful supply of good things from Edson's garden--green peas, strawberries, potatoes, sweet corn. She felt that the good 10-acre (four-hectare) tract of land that had been secured for the publishing house was a favorable one. WV 450 7 As the Sabbath neared, some thought perhaps it would be better if Ellen White did not try to speak that day in Nashville, but she said, "I have a message to bear" (Letter 183, 1904). She tells of how the Lord strengthened her, and "I bore a straightforward testimony. Maggie reported what I said. Afterward I was told that even had I known the real condition of things in the church, which I did not, I could not have spoken more to the point" (Ibid.). WV 451 1 Tuesday, June 7, was the day set for boarding the Morning Star and beginning the trip up the Cumberland River. That morning she wrote to her granddaughter Mabel: WV 451 2 We are just about to leave here for a trip of six or seven days up the Cumberland River in the Morning Star. Our party will consist of Brethren Magan and Sutherland, your Uncle Edson and your Aunt Emma, your father, your grandmother, Sara, Brother Crisler, who returned from Graysville yesterday, Maggie, Edson's stenographer, and several others. We expect to start about noon today (Letter 191, 1904). WV 451 3 As matters developed, some repairs had to be made on the boat, hence they were delayed until the next morning. The main object for the trip was to find land for a self-supporting school, but everyone looked forward to a change and a little vacation. WV 451 4 In addition to those who were named by Ellen White as being in the traveling party, there were the pilot, Will Palmer; Mr. Judd, Edson's stenographer; a fireman; an engineer; a cook; and a general hand. Several of these were Blacks. Passengers and crew numbered 16 in all. As they traveled north they stopped occasionally, sometimes for repairs, sometimes to purchase produce and milk or buttermilk from the farms they passed. From time to time they stopped to look at the land. WV 451 5 On the trip most of the men slept on the lower deck on double-wire camp meeting cots. The women slept on the upper deck, and the pilot slept in the pilothouse. The dining room also was on the upper deck. Each morning Crisler, Willie, and several others put on their bathing suits, which Ellen White described as "very becoming," and had a swim. The current was too strong to swim upstream, so they would dive off the front of the boat, swim along its side, and climb up on the framework around the paddlewheel (25 WCW, pp. 315-318). WV 451 6 On Sabbath, instead of having a church service, Willie, Edson, Will Palmer, Sutherland, and Magan climbed a nearby mountain and spent the morning in prayer and fellowship. Mrs. White recorded in her diary that "this precious Sabbath was a day long to be remembered by the passengers on this boat. I believe that all are being benefited" (Manuscript 143, 1904). WV 451 7 By the time they reached Carthage, 170 miles (272 kilometers) north of Nashville, it had become apparent that the main object of the journey--to find land at reasonable prices--was not going to be accomplished. The land that was expected to be available for $2 or $3 an acre (.4 hectare), or $8 or $10, was running about $60 an acre. Willie concluded that the low prices he had heard about were those offered 20 or 30 years earlier. But nobody seemed to mind too much. Ellen White became more and more emphatic that any schools they would establish should be near Nashville. So on Monday morning the Morning Star started back down the river. Much better time was made with the river current carrying them along. Madison WV 452 1 In a letter written that Monday to Elder Daniells, Ellen White outlined their plans: WV 452 2 Tomorrow morning we shall reach Edgefield Junction, which is only twelve miles [19 kilometers] from Nashville. We shall stay there for the rest of the day, for we wish to visit a farm which is for sale at Madison, about seventeen miles (27 kilometers) from Nashville, and two and a half miles [four kilometers] from the railway. It is said that this farm contains nearly 100 acres [40 hectares] of good bottom land, more than 100 acres [40 hectares] of second-quality agricultural land suitable for grain and fruit, and about 200 acres [80 hectares] of pasture land. We think that it can be purchased for about $12,000. It is said that there are on it over $2,000 worth of stock and farm implements. WV 452 3 I desire to look at this farm, and if it be the will of the Lord, I shall do so tomorrow afternoon. The farm has a roomy house, barns, and other buildings, and two and a half miles [four kilometers] of good stone fence. Considering its advantages, its price is less than anything else we have seen in this part of Tennessee (Letter 195, 1904). WV 452 4 She elaborated a bit about its general relationship to Nashville: WV 452 5 I have been instructed that the lands on which our school shall be established should be near enough Nashville for there to be a connection between the school and the workers in Nashville (Ibid.). WV 452 6 Tuesday, on looking over the Fergusen-Nelson place near Madison, Ellen White was pleased and thought it would serve well for the new school."I felt so thoroughly convinced that it was a favorable location for the work that I advised our brethren to make the purchase" (Letter 215, 1904). Brethren Sutherland and Magan were considerably less optimistic. They had hoped for something better for less money. WV 452 7 The price with standing crops was $12,723. The professors, as they recounted the story in later years, told of how, when they witnessed Ellen White's certainty about this matter and remembering the experience in Australia with the Avondale school, they felt they must move in this direction. So that Tuesday they made their decision to purchase. WV 453 1 But it proved to be anything but a simple transaction. Mrs. Fergusen, who had to sign the papers along with her husband, at first refused to sell the farm to men from the North, declaring, "I'll never sell to a Yankee" (Ira Gish and Harry Christman, Madison, God's Beautiful Farm, p. 23). After several interviews and many prayers, and a demand from Mrs. Fergusen for an extra thousand dollars, she put her signature by her husband's, and the contract was made secure. WV 453 2 There was some hesitation about the extra thousand dollars, and some took it as an omen that they should withdraw. But Ellen White exclaimed, "Do you think I'd let the devil best me out of a place for a thousand dollars? Pay the extra thousand. It's cheap enough. This is the place the Lord said you should have" (Ibid., 27). WV 453 3 With the property bargained for, the men hurried North to find friends who would help meet the purchase price. Wiring to a friend, Ellen White reported on the 400-acre (162-hectare) place: WV 453 4 The size of the farm, its location, the distance that it is from Nashville, and the moderate sum for which it could be purchased seemed to point it out as the very place needed for our school work here. The house is old, but it can be used until more suitable buildings can be erected (Letter 215, 1904). WV 453 5 Rather exuberantly she noted: WV 453 6 Included in this sale are a number of horses, cows, and other stock, carriages and farming implements, also a house, that would be of use to the school. There are many beautiful cedar trees on the place. Fifty acres [20 hectares] of the land is under cultivation, and the crops are in a flourishing condition. Portions of this land can be sold to those connected with the school for dwelling houses (Letter 249a, 1904). WV 453 7 In another letter she explained the cherished plans and objectives of Sutherland and Magan: WV 453 8 The plan upon which our brethren propose to work is to select some of the best and most substantial young men and women from Berrien Springs and other places in the North, who believe that God has called them to the work in the South, and give them a brief training as teachers. Thorough instruction will be given in Bible study, physiology, the history of our message; and special instruction will be given regarding the cultivation of the land. WV 453 9 It is hoped that many of these students will eventually connect with schools in various places in the South. In connection with these schools there will be land that will be cultivated by teachers and students, and the proceeds from this work will be used for the support of the schools (Letter 215, 1904). Oakwood WV 454 1 While negotiations for the Madison property were under way, Ellen White and her party left on Wednesday, June 15, for a weeklong tour of several institutions in Tennessee and Alabama. The first was Graysville, where there was a school and a sanitarium. On Sabbath she spoke in the church and noticed that there were in her audience three ministers from other Protestant churches. On Sunday she made a grand tour of the school buildings, the farm--where she discovered peaches and corn and strawberries--and the sanitarium, where she urged that the pine trees be preserved, for there is healing in the pines. In their travels by carriage they stopped by homes of Adventists and met the families. She wrote of it: "Whole families, father, mother, and children, came out to speak to me, and I shook hands with each one, not forgetting the children" (Ibid.). WV 454 2 Their travels took them west by train to Huntsville, Alabama, to visit the Oakwood school, which had been established for Blacks 10 years before. They arrived Monday afternoon at 1:00. After looking over the farm, she spoke to the few students who were there for the summer. She told them she wanted 100 students in the school the next year, and urged them to appeal to their friends to come to Oakwood. She told these students how pleased she was that they were training for service. She said she wanted to encourage them because she knew they had a battle to fight and strong prejudice to work against. She pointed out that the church needed them to work in places where racial hostility prevented Whites from working. She assured them of God's help and told them if she never saw them again on this earth she hoped to see them in the kingdom of heaven (Manuscript 60, 1904). WV 454 3 On June 22 she returned to Nashville, where she spent another couple weeks resting, writing, speaking, and encouraging the workers in the area. During this time she went out to take another look at the Madison property. When the work for the new school was organized, Ellen White accepted an invitation to serve on the board of directors--the only time she ever served in such a capacity. She watched the developments at Madison with deep interest. Back In Washington WV 454 4 On Friday, July 8, Ellen White and those traveling with her arrived back in Washington, where she would stay for another month in the Carroll Manor House. She was pleased that the construction of the college was underway. The basement for the boys' dormitory was about completed, as well as the excavating for the dining hall. A. S. Baird was managing the construction work well. WV 455 1 Almost every day Mrs. White and Sara drove out with the horse and carriage. She enjoyed these little journeys. WV 455 2 While living in the Carroll Manor House, she received a vision in which she seemed to be in a large company."One not known to those present stepped forward" and sounded a message of warning to Dr. Paulson and Dr. Sadler, urging them to break their bonds with Dr. Kellogg and to be careful not to spoil their experience with philosophy and vain deceit."Cut loose, cut loose is my message," she wrote in a letter to the physicians (Letter 279, 1904). The text of the letter was much the same as in a letter addressed to Elders Jones and Waggoner, who were now associated with Dr. Kellogg in Battle Creek. The messenger who was speaking to them indicated that these men were in a mist and a fog, unaware of the seductive sentiments in The Living Temple. WV 455 3 The four final weeks spent in Washington were devoted to giving counsel about the developing work, speaking in the several churches on weekends, and in writing. Starting Home WV 455 4 Ellen White and her helpers left Washington on Thursday, August 11, for the trip home. The trip would take them through New England, Michigan, Nebraska, and points west. WV 455 5 Monday, September 5, she was on her way by train to Battle Creek. She arrived there on Tuesday and was given one of the best rooms in the sanitarium. This was her first visit to Battle Creek since the fire and the building of the new sanitarium. She spoke the next morning to the patients in the parlor, dealing with basic Christian principles and the power of Christ to transform those who come to Him in simplicity and faith (Letter 293, 1904). After the talk Dr. Kellogg introduced her to several of the guests. She was surprised to see how powerfully the Word spoken in simplicity and earnestness had affected them. She reported that that night she received a special blessing from God. WV 455 6 The next morning she spoke in the gymnasium to a group of about 300, composed mainly of physicians, nurses, and other workers. Her topic was the love of Christ, how He showed His love in good works, and how these good works gave birth to love in the hearts of others (Ibid. WV 455 7 At the last minute it was decided that she should try to speak in the tabernacle that afternoon. As there was not much time to get word out, she expected a rather slim attendance. To her surprise the tabernacle was crowded with 2,500 people and seemed to be packed as it had been at the 1901 General Conference session. Again her sermon was a simple exposition of Christian faith. She warmed to the subject, speaking for more than an hour (Ibid.; Manuscript 90, 1904). WV 456 1 Just before the service began, A. T. Jones asked her whether she would be willing to stay over the weekend. He urged her, she consented, and during the meeting he announced her decision. But that night W. C. White, who had been in Canada, arrived in Battle Creek and pointed out that they were committed to Sabbath meetings at the Omaha, Nebraska, camp meeting. So she promised to return to Battle Creek after the Omaha appointment. WV 456 2 One of the chief purposes of the Battle Creek visit was, of course, to help Kellogg, if that were at all possible. She had received letters from him at Melrose, Massachusetts, indicating some softening of his attitude. In writing from Battle Creek to W. C. White in Canada, she said she knew that Kellogg was like a blind man with a cane, striking about to find the road, but everything so far appeared to be surface work. But she said she must do her best to speak in Battle Creek. After her talk to the workers on Wednesday morning, September 7, Kellogg did make a brief attempt at confession. He declared: WV 456 3 I want you to know that I feel in my heart to accept all the reproofs and all the instruction that the Lord has sent me through Sister White. I do not want to have any ambiguity about my position and attitude. WV 456 4 The Lord has sent Sister White here, and she has given us instruction this morning for our good, and I hope the Lord will help us all to take this to our hearts and profit by her instruction (24 WCW, p. 325). WV 456 5 But Dr. Kellogg had become a very vacillating man, and the repentant attitude was shallow and short-lived. WV 456 6 Friday, September 9, Ellen White and W. C. White reached Omaha. She was feeling a little stronger than she had for the past few days and was pleased to observe that at the Omaha station she could walk through the large waiting rooms and up and down stairs as easily as ever (Letter 283, 1904). Unfortunately, she caught a cold on the trip and was afraid she might have difficulty speaking on the Sabbath. But she went ahead and spoke anyway. WV 456 7 It was here at this Omaha meeting that one of the laymen, Jasper Wayne, sought an interview with her. He presented his newly developed plan for soliciting funds from non-Adventists by calling at their homes and leaving with them a church paper. This was the inception of what came to be known as the Harvest Ingathering Plan (later simply Ingathering), which has brought in hundreds of millions of dollars to help advance the work. WV 456 8 Ellen White spoke three times in Omaha, then went on to College View, where she and Willie were given rooms in the Nebraska Sanitarium, situated on the crest of the hill near Union College. WV 456 9 Then it was back to Battle Creek to fulfill her promise to be with the people there on Sabbath. She was given a hearty welcome, and spent five days there. She spoke three times in the tabernacle to large congregations, once to the medical students, and once to sanitarium workers. WV 457 1 Ellen White left Battle Creek on Monday, October 3. Because of delays she was unable to reach St. Helena by Sabbath, so she stayed in Reno on Friday and Sabbath and spoke to the people there. After a pleasant weekend she and her party hastened homeward. As she passed through Oakland, she found the workers at Pacific Press busily packing up the last of their things to take them to Mountain View."The empty buildings at Pacific Press look lonesome," confessed Willie; he had known them since 1877 (24 WCW, p. 370). WV 457 2 When they reached home, they found Marian Davis desperately ill at the St. Helena Sanitarium. Illness that could be traced to a cold contracted during the 1903 General Conference session led to tuberculosis. During Ellen White's trip in the East Marian grew progressively weaker, although she continued with her literary work. This situation was exceedingly painful to Ellen White. For 25 years the two had worked together. WV 457 3 Although Marian rallied a bit when Mrs. White returned, she died early in the afternoon of Tuesday, October 25. On October 26 she was buried in the St. Helena Cemetery, where J. N. Loughborough and a number of other early workers await the call of the Life-giver. Of her and her work, Ellen White wrote: WV 457 4 For twenty-five years Sister Davis had been a most faithful helper in my work. She was greatly appreciated by me and by all who were acquainted with her and her work, and we miss her very much. Of her it can truthfully be said, "Blessed are the dead which die in the Lord ..., that they may rest from their labours; and their works do follow them" (Letter 29, 1905). ------------------------Chapter 33--"I Was Shown": Beautiful Properties! WV 458 1 When Ellen White returned to the United States from Australia in 1900, she carried in her heart the memory of visions given her in which she was shown places in California suitable for building sanitariums. Now as she traveled in California she recalled these visions. WV 458 2 In August 1901, as she was attending the Los Angeles camp meeting, she began to think in practical terms of securing properties. In a vision of the night she seemed to be in a council meeting in which consideration was being given to establishing a sanitarium in southern California. She described what she saw and heard in this vision and made mention of One who often instructed her at such times: "There was among us One who presented this matter very clearly and with the utmost simplicity. He told us that it would be a mistake to establish a sanitarium within the city limits" (Testimonies for the Church, 7:85). WV 458 3 Her Instructor continued: WV 458 4 A sanitarium should have the advantage of plenty of land, so the invalids can work in the open air. For nervous, gloomy, feeble patients, outdoor work is invaluable. Let them have flower beds to care for. In the use of rake and hoe and spade they will find relief for many of their maladies. Idleness is the cause of many diseases. WV 458 5 Life in the open air is good for body and mind. It is God's medicine for the restoration of health. Pure air, good water, sunshine, the beautiful surroundings of nature--these are His means for restoring the sick to health in natural ways (Ibid.). WV 458 6 Ellen White envisioned sanitariums in the country "surrounded by flowers and trees, orchards and vineyards. Here it is easy for physicians and nurses to draw from the things of nature lessons teaching of God. Let them point the patients to Him whose hand has made the lofty trees, the springing grass, and the beautiful flowers, encouraging them to see in every opening bud and blossoming flower an expression of His love for His children" (Ibid., 7:85, 86). WV 458 7 During the camp meeting itself, where she spoke daily, she went out with some of the brethren to look at two prospective properties. She was instructed that not only in various sections of Los Angeles but in San Diego and in other tourist resorts in southern California, health restaurants and treatment rooms should be established. This visit sparked the revival of concern for the medical missionary work throughout the world, but especially in southern California. The Paradise Valley Property WV 459 1 After the camp meeting in September 1902, Ellen White went down to San Diego and twice visited the Potts Sanitarium property, about six miles (10 kilometers) south of the city. The buildings had stood idle for years, and the property was available for only a fraction of the original cost. WV 459 2 Here was a well-constructed, three-story building of about fifty rooms, with broad verandas, standing upon a pleasant rise of ground, and overlooking a beautiful valley. Many of the rooms are large and airy....Besides the main building, there is a good stable, and also a six-room cottage, which can be fitted up for helpers. WV 459 3 The property is conveniently located, being less than seven miles [12 kilometers] from San Diego, and about a mile [two kilometers] from the National City post office. There are twenty-two acres [nine hectares] of land. About one half of this had once been planted to fruit trees, but during the long drought that this country has suffered, all the trees died except the ornamental trees and shrubbery around the buildings, and about seventy olive trees on the terraces.... I never saw a building offered for sale that was better adapted for sanitarium work. If this place were fixed up, it would look just like places that have been shown me by the Lord (Special Testimonies, Series B 14:8, 9). WV 459 4 The Southern California Conference felt unable to invest in the enterprise, so Ellen White borrowed $2,000 from the St. Helena Bank at 8 percent interest, and Josephine Gotzian, a close friend, provided the other $2,000 toward the total price of $4,000. The two women "clasped hands in an agreement to unite in helping to purchase the Potts Sanitarium" (Letter 97, 1904). With funds that were put into the enterprise by Prof. E. S. Ballenger and his parents, they paid $300 in back taxes and used $800 to buy eight acres (four hectares) of needed land adjoining the property. There were other expenses that brought the total cost of the property to $5,300. Of course, the two women and the Ballenger family had no intention of keeping the property as theirs. Nor did they have any intention of making it a matter of financial speculation. They purchased it to hold it until the business could be organized and the conference could take control. WV 459 5 But with the property in their hands, the next step was to find someone to manage and develop it. For 15 years it had been unoccupied, and there was much to be done. Ellen White speaks of the next step: WV 460 1 Having secured the place, we needed a manager, and we found one ready for the work. Brother E. R. Palmer and his wife, who had spent the winter in Arizona, were in San Diego.... They were willing to take charge of the work of fitting up the sanitarium building for use (The Review and Herald, March 16, 1905 [Special Testimonies, Series B 10:10, 11]). WV 460 2 Elder Palmer arranged to have the building wired for electricity and had it cleaned up and painted outside. Then he began to assemble furniture for the new sanitarium. WV 460 3 He discovered that wealthy businessmen who went to California for the winter would rent a place and buy good-quality furniture for their use. When they wished to return to their homes in the East, they would make the furniture available at very reasonable prices. Thus Palmer was able to secure furniture, some of it bird's-eye maple, for furnishing at least a portion of the new institution. WV 460 4 A well and windmill furnished a limited supply of water, but it was known from the outset that the system could never supply the needs of a sanitarium. Palmer described the water situation: "The twenty-acre [eight-hectare] tract of land on which the building stands was as dry as the hills of Gilboa, with only a remote prospect for water underground" (DF 2a, E. R. Palmer, "The Paradise Valley Sanitarium"). WV 460 5 Palmer and his fellow workers knew from their contacts with Ellen White that it was in the providence of God that the institution had been bought. They were confident that God would find a way to meet their needs. Still, through the summer of 1904 they suffered severely from the drought--a drought that had lasted eight or nine years (W. L. Johns and R. H. Utt, eds., The Vision Bold, WV 460 6 p. 147). They watched the trees wither and die, and Mrs. White wrote: "The poor, drying up, dying trees are beseeching us by their appearance for refreshing streams of water" (Manuscript 147, 1904). Palmer referred to their source of confidence in these words: "The Lord had spoken concerning these points, and His servants responded by purchasing the estate" (DF 2a, E. R. Palmer, "The Paradise Valley Sanitarium"). The New Well WV 460 7 Ellen White recommended that Palmer obtain the services of a good Adventist well digger of her acquaintance, Salem Hamilton, who was then living in Nebraska. Accordingly, he was called west to dig the well. WV 460 8 Palmer related: WV 461 1 With what anxiety we surveyed the ground and tried the wizard water stick and discussed the possibilities.... WV 461 2 Finally we chose a place and began digging down through the dry earth where the dust flew more than twenty feet [six meters] below the surface (Ibid.). WV 461 3 The site selected was in a hollow just below the institution. Deeper and deeper Mr. Hamilton and his helpers continued to dig. WV 461 4 Ellen White, who was eager to be close to the sanitarium activities, was able to pull herself away from Elmshaven and travel south, arriving at the Potts property on Monday, November 7. Hamilton had reached a depth of 80 feet (24 meters) on the well. From day to day she listened with interest to reports of progress, and frequently talked with Hamilton. One day she asked," 'What are you going to do, Brother Hamilton?' WV 461 5 "'I have a question to ask you,' he answered. 'If you will answer that, I will give you my answer. Did the Lord tell you to buy this property?' WV 461 6 "'Yes! Yes!' Ellen White replied. 'Three times I was shown that we should secure this particular property.' WV 461 7 "'All right,' Mr. Hamilton said, 'I have my answer. The Lord would not give us an elephant without providing water for it to drink'" (Johns and Utt, p. 146). He declared that he would go on digging. WV 461 8 By now he was well past the 80-foot (24-meter) level, and there still was no sign of moisture. But one day he thought he heard the sound of a stream of water in the gravel at the bottom of the well. When Palmer visited the site and looked down the well, Brother Hamilton called up, "'Mr. Palmer, would you be afraid to come down? I think there is water not far away.'" Palmer did go down, and he heard it distinctly, "'like the tinkle of a bell or the sound of a small waterfall in the depths of a forest'" (Ibid., 146, 147). WV 461 9 Hamilton had tunneled in one direction, but to no avail. He now tunneled in another direction, and with a vigorous blow his pick broke through the clay into a fine stream of water as large as a man's arm. The well quickly began to fill. There wasn't even time to get all the tools out. That night the water rose 15 feet (five meters) in the well (Ibid.). WV 461 10 Excitedly E. R. Palmer and W. C. White hastened to Ellen White's room to announce the good news. Writing of it the next day to her grandchildren, she said: WV 461 11 "Yesterday morning Brother Palmer came to my room in company with your father ... and told us there was fifteen feet [five meters] of water in the well. This morning there is twenty feet of water and their tools at the bottom of the well. I cannot express to you how glad we all are made. Plenty of water for all purposes! This cannot be estimated by gold or by silver. Water means life.... The Lord has answered all our expectations, and we shall have reason for thanksgiving.... I want to praise the Lord with heart and soul and will" (Ibid., 147). WV 462 1 She wrote in her diary: WV 462 2 The water is now a certainty. The trees shall have their refreshing portion. Brother Palmer was so pleased. He expressed his gratitude to God for this great blessing, that labor and money invested for machinery for the water plant had brought returns (Manuscript 147, 1904). WV 462 3 On the Thursday before the breakthrough in the well, a group from the sanitarium, including W. C. White, E. S. Ballenger, H. E. Osborne, and Mrs. Josephine Gotzian, set out to solicit financial support for the project. They drove 20 miles (32 kilometers) to San Pasqual, and then to Escondido, visiting families and churches and telling of the needs and providences of God in connection with the proposed sanitarium. They were able to raise $1,600 in cash to help carry the enterprise forward. Half that amount they were able to take home with them. They had also solicited material help that the farmers could provide from their land. They were glad for the cash because, in anticipation of a prosperous well, Palmer had purchased an engine, pipes, and pumps, and he needed money to pay the overdue bill. WV 462 4 When the party returned from Escondido on Tuesday, they were met by the cheering report that the well diggers had found an abundant flow of pure water. A few days later a four-horse team drawing a large, heavy wagon drove up to the sanitarium, bringing gifts from the churches of San Pasqual and Escondido. This timely donation included potatoes, squash, and canned fruit. Of special importance, the gift included two fine "Jersey cows" (Ibid., March 16, 1905). WV 462 5 As to the organization for handling the business of the newly established sanitarium, various propositions were made and discussed, and counsel was sought from the conference brethren. It was finally decided to establish a stock company, not for profit but for managing the business, and to encourage those who could do so to make an investment in the institution. The plan was followed with some adjustments during the next two or three years until the Southern California Conference was in a position to take over the management and responsibility of the Paradise Valley Sanitarium. WV 462 6 Thus Ellen White, through the insights that came to her through the visions, through her persistence, through her soliciting the cooperation of those who had confidence that the Lord was speaking through her, and through heavy personal financial investment, led out in the establishment of this first Adventist sanitarium in southern California. The Glendale Sanitarium WV 463 1 At Glendale J. A. Burden was leading out in the establishment of a second sanitarium in southern California. He was the manager of the St. Helena Sanitarium when Ellen White returned from Australia in late 1900. Shortly, however, he responded to a call to Australia to help lead out in the establishment of institutions there. WV 463 2 The Burdens returned to the States in February 1904. He picked up the words from Ellen White's pen that "a sanitarium should be established near Los Angeles" and "it is the expressed will of God that this shall be done" (Letter 211, 1904). To Burden this was a challenge. He knew that she had also written: WV 463 3 Light has been given me that a sanitarium should be established near Los Angeles, in some rural district. For years the need of such an institution has been kept before our people in southern California. Had the brethren there heeded the warnings given by the Lord, to guard them from making mistakes, they would not now be tied up as they are. But they have not followed the instruction given. They have not gone forward in faith to establish a sanitarium near Los Angeles (Letter 147, 1904). WV 463 4 In response to her urging, Burden looked around for likely properties in southern California that could be secured for a reasonable sum. In the late 1880s many establishments had been built for tourists and health resorts, but the businesses had failed. WV 463 5 The building that now seemed most likely to provide what was needed was the castle like Glendale Hotel, built in 1886 and situated on a five-acre (two hectare) tract of land bordered by dirt roads. At that time Glendale was a country settlement of 500 inhabitants, eight miles (13 kilometers) from Los Angeles. WV 463 6 A 75-room, unfurnished structure that had cost $60,000 was available. Because of the business failures in southern California, it had never been used as a hotel. It served for four years as an Episcopal school for girls; then in 1901 and 1902 it was used as a public high school. WV 463 7 On the property were shade trees and orchards. Around it were chicken ranches and a scattering of modest homes. In 1904 a real-estate developer, Leslie C. Brand, controlled the property. The asking price was $26,000, which Burden knew was far out of his reach. WV 463 8 As he sat in his buggy looking over the hotel grounds, Burden decided that if he could buy it for $15,000 he would regard this as a sign of divine approval. Taking several of his brethren with him, he approached Mr. Brand and explained, "'Our money will have to come from church members. Can you help us by reducing the price?'" WV 463 9 Brand thought a moment and then asked, "'How does $12,500 sound?'" Burden responded that it sounded fine. He took a $20 bill and gave it to Brand as a deposit on the purchase (Johns and Utt, p. 163). WV 464 1 At the conference headquarters Burden was dealing with the same administrators who had hesitated so long about investing in the Paradise Valley Sanitarium. The conference lacked even the $1,000 needed for a down payment on the Glendale property. The president of the Pacific Union Conference had made it clear to the local conference administration that there must be a stop to increasing indebtedness, and there must be a turnaround in financial affairs of the Southern California Conference. WV 464 2 Burden took the matter to the constituency at the camp meeting in September 1904, and, to his disappointment, they rejected the purchase for lack of money. WV 464 3 At last Elder Burden was able to enlist the help of Clarence Santee, the conference president. The two men decided to advance the money for the down payment out of their own pockets. Just at this time Mrs. White sent a message urging in strong terms the purchase of the property, and Elder Santee read it to the conference delegates in session. WV 464 4 "Why is this work delayed?" she asked. She also persuaded two of the church members to advance $1,000 each toward the purchase of the institution. The delegates rallied and pledged $5,200 to buy the Glendale Hotel. A cash payment of $4,500 was made, and a three-year mortgage was agreed upon for the balance. A board of trustees was set up, with Elder Santee as chairman. The board took steps at once to develop the institution. WV 464 5 This was the situation when Ellen White stopped at the new Glendale institution. She went through all the rooms of the new sanitarium, many of which were freshly painted. She wished there were more land than the five acres (two hectares) connected with the building, but she observed, "It is certainly in the country, for there are no buildings very near it. It is surrounded by large fields of strawberries, and by orange orchards" (Letter 311, 1904). Loma Linda, The Hill Beautiful Place: Elmshaven, living room. Time: April 1905. WV 464 6 Those present: Ellen G. White; W. C. White; John Burden; the president of the California Conference; and one of his committee members. WV 464 7 Ellen White: "There is a sanitarium waiting near Riverside or Redlands, nearer Redlands, I think. You can find it if you really want to." (See DF8, J. A. Burden, "The Location and Development of Loma Linda," p. 96.) WV 464 8 In response to repeated messages from Ellen White, a committee was appointed to look for such a site. They felt it must be the Loma Linda resort hotel they had visited earlier, but as it carried a price tag of $85,000, they had turned from it. Now the hotel had failed and closed up on April 1; the committee found it could be bought for $45,000. WV 465 1 Elder Burden had hoped that Mrs. White, on her way to attend the 1905 General Conference session in Washington, would be able to stop long enough in Los Angeles to hear what they had learned about the Loma Linda property. Her party included her son W. C. White, his wife, May; and Maggie Hare. On Thursday, May 4, when the eastbound train stopped at the Los Angeles station, a few of the brethren, including Elder Burden, boarded the car to tell Mrs. White about Loma Linda. She was immediately interested and excitedly urged, "Look up all the particulars and write me at once in Washington" (Ibid.). WV 465 2 The conference-bound party reached Washington on Tuesday morning, May 9. The session opened Thursday morning. Friday afternoon, May 12, the promised letter describing Loma Linda was placed in Ellen White's hands. WV 465 3 She read it aloud to her son W. C. White. It read, in part: WV 465 4 I am sending you a little pamphlet that contains a few views and a brief description of the property, but words and pictures can but faintly describe its beauty. It is simply ideal and grand for a sanitarium. WV 465 5 The buildings are in excellent condition, well furnished, heated with steam heat, and lighted with electricity. Everything is complete to begin business at once. The main building has forty-six rooms, and there are four cottages having four rooms each, with bath and toilet. Three of these cottages have four porches each, with broad windows, so that beds can be wheeled right out on the porch and patients can sleep in the open air. There is another beautiful building--a two-story cottage of nine rooms, with bath and toilet. Another building which has been used as a recreation pavilion, and has four nice rooms, would make a fine gymnasium and chapel. WV 465 6 There are barns and sheds, and a house for the workmen. There are ten acres (four hectares) of good bearing orange orchard, fifteen acres (six hectares) of alfalfa, eight acres (three hectares) of apricots, plums, and almonds. The rest of the grounds are beautifully laid out in lawns, drives, and walks, there being more than a mile of cement walk. The principal buildings are on a beautiful knoll about 125 feet (38 meters) above the valley. The main building is surrounded with pepper-wood trees from thirty to forty feet (12 meters) high. WV 465 7 There are five horses, four cows, 150 chickens, thirty-five turkeys, some hogs, farm implements, buggies, carriages, and wagons. WV 466 1 The place has an ample supply of water from the mountains. An artesian well, which has a good pumping plant, yields an abundance of water, if for any reason the mountain water should fail. The water is piped all over the seventy-six acres (30 hectares). WV 466 2 The place cost the present owners $150,000. They have tried to run it as a tourist hotel, but it was a failure, and they lost money, so it was closed the first of April. The stockholders are financially embarrassed, and have ordered the property sold for $40,000. The furnishings in the building cost $12,000, and have been used for only about two years and a half. WV 466 3 A number of us went to see the place today, and we were deeply impressed that this is the place which the Lord has shown you, near Redlands and Riverside, in which sanitarium work should be carried on. It is five miles (eight kilometers) from Redlands. WV 466 4 The question is, what shall we do? We must act at once, for the company is anxious to sell, and there are others who want it.... WV 466 5 We do not wish to move hastily, and we should like to hear from you and the brethren in Washington who have gone from this field, as to how you and they feel about the matter. I wish that if it is at all possible you would take the matter up in council with them, and have them wire us. I do not know how long we can hold the offer open, but will try to do so until we hear from you (J. A. Burden to EGW, May 7, 1905 [Special Testimonies, Series B 3:33-35]). WV 466 6 When she finished reading she told Willie that she believed the place was the one that had been presented to her several years before (28 WCW, p. 442). WV 466 7 The terms offered Elder Burden were $5,000 down and like amounts in August (due July 26), September (due August 26), and December (due December 31), making $20,000. The remaining $20,000 would come due in three years (The Story of Our Health Message, 349, 350). WV 466 8 What could they do? Elder Burden in California wanted an immediate answer. Conference officers and Ellen White were across the continent in Washington, D.C. It seemed that there could not have been a more inopportune time to deal with such a weighty and far-reaching matter. All in Washington were deeply involved in the General Conference session that had just opened. The Southern California Conference with 1,332 members was now involved in an indebtedness of about $75,000, stemming from the recently acquired San Fernando College and Glendale Sanitarium, the longer-established vegetarian restaurant and treatment rooms in Los Angeles, and the health food business there. WV 466 9 Three weeks earlier, at the Southern California constituency meeting, a new president had been chosen--a good man, but far from a seasoned executive. He had been charged to hold the line as far as indebtedness was concerned. The General Conference, too, was facing almost overwhelming financial problems. There was the possibility of having to raise between $75,000 and $90,000 to meet the deficit of the old medical association. So there was little to encourage the hope of help from that source. "I'll Consult No One," Said Ellen White WV 467 1 Without further ado Ellen White requested Willie to send a telegram to Elder Burden, saying, "Secure the property at once." She followed it with a letter, dated Sunday, May 14: WV 467 2 Your letter has just been read. I had no sooner finished reading it than I said, "I will consult no one; for I have no question at all about the matter." I advised Willie to send you a telegram without spending time to ask the advice of the brethren. Secure the property by all means, so that it can be held, and then obtain all the money you can and make sufficient payments to hold the place. This is the very property that we ought to have. Do not delay; for it is just what is needed.... WV 467 3 Here is the word of the Lord. Open up every place possible. We are to labor in faith, taking hold of a power that is pledged to do large things for us. We are to reach out in faith in Los Angeles and in Redlands and Riverside (Letter 139, 1905). WV 467 4 In defense of her unprecedented action, she declared: "I considered that the advantages of this location authorized me to speak positively regarding this matter" (Letter 247, 1905). WV 467 5 Here was the situation facing John Burden: WV 467 6 He had been directed to "secure the property"! With what? WV 467 7 The officers of the Southern California Conference had wired from Washington that they could take no responsibility whatever in the matter. WV 467 8 One telegram signed by conference officers and Ellen White urged Burden to delay action till they returned to the West. But circumstances did not warrant this. Burden could delay action on the deal only till Friday, May 26. On that date, if the property was to be held he must make a payment of $1,000 to bind the contract until Thursday, June 15. By then conference officers and Ellen White and her son would be back. The Search For Money But there was no money in sight. On Thursday, May 25, Burden and a close friend, R. S. Owen, a Bible teacher at the San Fernando school, took the WV 468 9 interurban electric car down the coast to call on a farmer who was thought to have some means. He lived about a mile and a half (two kilometers) from the car stop. When they got to his cabin, no one was at home. A neighbor thought he was most likely somewhere on the ranch, but search as they would they found no sign of the man. The two men returned to the car stop and waited. WV 468 1 It was dark now, and as the interurban car sped toward them, they failed to signal it for a stop, so it did not even slow up. There would be a two-hour wait for another car, so the men went back to the cabin, which now had a light in it. Finding the farmer, his wife, and daughter, they introduced themselves and soon explained their mission. Elder Burden reports that as the telegram from Mrs. White and the letter that followed were read to the farmer, he suddenly exclaimed, "Praise the Lord!" (The Story of Our Health Message, 355). He had been praying that the Lord would send someone to buy his place. It had been sold a few days before, and now he was ready to make available $2,400 for the Loma Linda enterprise. WV 468 2 The next day Elder Burden phoned the representative of the Loma Linda Association that he was ready to do business. The $1,000 was paid, and work was begun on a contract. This was finished the following Monday. Four thousand dollars more had to be on hand by June 15 to make up the first payment of $5,000, or the deposit would be lost. And this was only the first of four $5,000 payments that Burden had agreed upon. He was eager for Ellen White and the conference officers to see the property. Ellen White Inspects Loma Linda WV 468 3 Travel plans called for Ellen White and her party to reach Redlands at 10:00 a.m. on Monday, June 12. Local and union conference workers would come out from Los Angeles and meet them at Loma Linda. A great deal depended on this meeting. Would approving action be taken, or would Elder Burden lose the borrowed $1,000 given to bind the contract? WV 468 4 Elder Burden, his wife, and fellow workers were inspecting the grounds and the buildings as the express wagon from Redlands drove up carrying Ellen White, W. C. White and his wife, and others. Mrs. White's gaze was fixed on the main building. WV 468 5 "Willie, I have been here before," she said as she stepped down from the wagon. WV 468 6 "No, Mother," he replied, "you have never been here." WV 468 7 "Then this is the very place the Lord has shown me," she said, "for it is all familiar." WV 468 8 She turned to one of the ministers and declared, "We must have this place. We should reason from cause to effect. The Lord has not given us this property for any common purpose." As they looked over the grounds and buildings, she said again and again, "This is the very place the Lord has shown me." Following Elder Burden into the recreation building, she commented: WV 469 1 This building will be of great value to us. A school will be established here. Redlands will become a center as also will Loma Linda. Battle Creek is going down. God will reestablish His medical work at this place (Johns and R. H. Utt, p. 179). WV 469 2 It was past noon, and the representatives of the Loma Linda Association invited the entire party into the dining room to partake of a sumptuous vegetarian dinner. Then the manager opened a door and ushered the group into the parlor. All were waiting eagerly to hear from Ellen White; she did not disappoint them. She spoke on the work of the true medical missionary. Burden reports: "I think I never heard her paint in such glowing terms the work of the true medical missionary." WV 469 3 The manager of the Loma Linda Association stayed by Burden's side. Tears flowed down his cheeks. As Ellen White finished, he turned to Burden and said: "I would give the world to be with you people in a work such as this. It was what we had in mind, but we did not know how to carry it out. I am glad you people are obtaining this property, as I know our plans will now be realized." Burden invited him to stay and help carry forward the work."Impossible!" he replied."Only Christians of the highest ideals could carry out such a work" (DF 8, J. A. Burden, "The Location and Development of Loma Linda," p. 110). WV 469 4 In spite of the evidences of God's leading, both in circumstances and in Ellen White's counsel, the group facing such a stupendous project were unready to come to any decision. The financial problems loomed too large. WV 469 5 So before taking any steps, they felt that the matter should be placed before the Los Angeles Carr Street church, the largest in the conference. The meeting was called for 10:00 the next morning, June 12. WV 469 6 By 10:00 a.m. Monday, the church on Carr Street was crowded. Ellen White reviewed what had been revealed to her of the medical missionary work that should be carried forward in southern California. She told the audience that Loma Linda recalled to her mind visions of properties that ought to be secured for sanitarium work. The church members voted in favor of securing the property for a sanitarium. The First $5,000 Payment WV 469 7 However, the officers of the Southern California Conference felt that more than one church should be heard from before the conference could be brought into it. June 20 was set for a delegated meeting of the conference as a time for the decision. In the meantime June 14 would come with its payment of $4,000 due. It took considerable faith and courage just then to meet the payment to complete the first installment on the $40,000. The farmer down the coast had provided $2,400. Elder Burden talked with another church member, Belle Baker. She could see no reason to hesitate and said she would put up $1,000."You may lose it," Burden suggested."I'll risk it," she replied (Ibid., 356). WV 470 1 Then Burden conferred with his friend, R. S. Owen."I don't have the money," Owen declared, "but I'll mortgage my house for it." He was able to get an unsecured loan for the needed amount, and the June payment was made on schedule. WV 470 2 Five days later, on June 20, the constituency of the Southern California Conference met. They were faced with the matter of whether Loma Linda should be purchased, and, if so, whether it would be operated "by private corporation or by the conference assuming the financial responsibility of the enterprise" (Pacific Union Recorder, July 13, 1905). Ellen White was on hand for the meeting. She spoke for more than an hour on the work that should be done in southern California and urged that the Loma Linda property be secured, as it fully met the descriptions of the properties shown to her in vision. She declared, "This is the very property that we ought to have" (Ibid.). WV 470 3 Still the leading officers of the Southern California Conference hesitated. How, with the heavy debt on the conference, could they become further involved in securing properties and starting sanitariums? Conference officers cautioned the delegates to move guardedly. WV 470 4 Then G. A. Irwin, the newly elected General Conference vice president, rose to speak. He was on a mission to California, and while passing through Los Angeles had been urged to visit Loma Linda. He had just that morning come from there, and now spoke in favor of securing that institution. He rehearsed a number of incidents in which, when Mrs. White's counsel was followed and workers and church members responded to the guiding messages, God signally blessed and success came to the work. WV 470 5 The audience listened attentively as Elder Irwin spoke with measured words: "Although the conference is heavily in debt, I believe it to be to the glory of God that the conference should assume this responsibility" (Ibid.). WV 470 6 Elder Irwin's speech, exuding confidence in the Spirit of Prophecy counsels and urging action, turned the tide. The constituency voted unanimously in favor of securing the Loma Linda property and opening a third sanitarium in southern California. Cash and pledges totaling $1,100 were offered in support of the action. Faith Rewarded: Meeting The Payments WV 470 7 July 26, the fateful day when the second payment on the Loma Linda property was due, dawned with still no money in sight. If the payment was not made by 2:00 p.m., the property and the initial $5,000 would be lost. Would deliverance come, or would the enemy succeed in bringing defeat? A meeting of the conference committee had been called for that morning in Los Angeles at their new office on the second floor of 257 South Hill Street (Ibid., June 22, 1905). A heavy cloud of perplexity hung over the assembly. Some felt the circumstances justified the misgivings they had entertained from the start. Others, Elder Burden recounted, "remembered the clear words that had come through the Testimonies, and refused to concede there should be failure" (The Story of Our Health Message, 358). As they reached out for deliverance, someone suggested that the morning mail had not yet come and perhaps relief would come from that source. WV 471 1 Elder Burden tells the heartwarming story: WV 471 2 Soon after this the postman was heard coming up the stairs. He opened the door and delivered the mail. Among the letters was one bearing the postmark Atlantic City, New Jersey. WV 471 3 The letter was opened, and it was found to contain a draft for $5,000, just the amount needed for the payment. WV 471 4 Needless to say, the feelings of those who had been critical were quickly changed. Eyes filled with tears, and one who had been especially critical was the first to break the silence. With trembling voice, he said, "It seems that the Lord is in this matter." "Surely He is," was the reply, "and He will carry it through to victory." The influence that filled the room that day hushed the spirit of criticism. It was as solemn as the judgment day (Ibid.). WV 471 5 Among those to whom Ellen White had written appealing for funds was a woman in Atlantic City, and Elder Burden points out: WV 471 6 The Lord put it into her heart to respond and to mail the letter just at the time when our faith had been tested almost to the limit, that it might be revived and strengthened (Ibid., 359). Two More Payments WV 471 7 Elder Burden had no reason to expect that it would be any easier to meet the remaining payments on the $40,000 contract that he had signed; the next payment was due within a month. The president and officers of the Southern California Conference were still holding back on their interest, support, and money. WV 471 8 It was hoped that the soon-coming Southern California Conference camp meeting would provide an opportunity to lift the level of support. Ellen White would be present and would have a message. WV 472 1 The camp meeting was scheduled for August 11 to 21 in Los Angeles, where evangelist W. W. Simpson's tent meetings were about to close. The big tent would be moved to Boyle Heights--an area that would become well known to Seventh-day Adventists a decade later, for the White Memorial Hospital was to be established there. The tent would be pitched on Mott Street, between First and Second (Pacific Union Recorder, July 27, 1905). WV 472 2 The annual conference constituency meeting would be held in connection with the camp meeting, which made it a particularly crucial session. Writing of the experience a month later, W. C. White declared: WV 472 3 We all saw that very much was at stake, and that much depended on how the sanitarium work was presented to our people at this meeting. We knew that there was sufficient means among our people in southern California to carry forward all the institutional work in that conference, but if they chose to keep it in the banks, to invest it in real estate, or to tie it up in farms, if they feared to trust it in our institutional work, then we should have great difficulty in securing funds. WV 472 4 Ellen White spoke six times in the large tent, at times to a packed tent of 2,000. And while some speakers found it difficult to make themselves heard by so large a crowd, the Lord gave her "strength to speak so that all could hear" (Letter 241a, 1905)."The Lord greatly sustained me in my work at the camp meeting," she wrote later (Letter 251, 1905). WV 472 5 At the close of the three-hour meeting when the Loma Linda project was presented, the people began to testify to their confidence in the work, and to tell of the money they had in the bank, which they would lend to the enterprise. Others promised to sell property and to invest the proceeds in sanitarium enterprises. By one o'clock the blackboard showed the responses: Gifts subscribed on June 20 $ 1,100 Gifts subscribed today $ 1,100 Money offered at moderate interest $14,000 Property consecrated to be sold and the proceeds invested in sanitarium work $16,350 (28 WCW, p. 449). WV 472 6 The tide was turned in overwhelming favor of the sanitarium enterprises. Loma Linda would have full support. WV 472 7 This led the astonished conference president to comment in his report in the Pacific Union Recorder: WV 472 8 This liberality on the part of a willing membership, few of whom are well off in this world's goods, ought to stimulate confidence in our own conference and perhaps inspire other conferences to raise funds to liquidate all indebtedness (September 14, 1905). WV 473 1 The August payment of $5,000 was made on time, and a few days later the December 31 payment also was made. In fact, instead of taking three years to pay the second $20,000 of purchase price, as agreed to in the contract, it was taken care of within six months. WV 473 2 Reported J. A. Burden, who was closely involved in the enterprise: WV 473 3 The counsel of the Spirit of Prophecy had been confirmed. As we moved forward in faith, the Lord opened the way before us, and the money came from unexpected sources (The Story of Our Health Message, 361). WV 473 4 A detailed account of God's continued providence in connection with Loma Linda cannot be included here. Fuller accounts are to be found in such works as The Story of Our Health Message; The Vision Bold, Legacy; Origin and History of Seventh-day Adventists, volume 3; and the Seventh-day Adventist Encyclopedia. Dedication Of Loma Linda Sanitarium WV 473 5 By the first of October Elder and Mrs. Burden were residing at Loma Linda, and within days patients were coming. But pressed hard to meet the needs of an opening institution, the staff found it necessary to postpone the dedication. WV 473 6 This dedication was something Ellen White could not miss. Invited to give the dedicatory address, she made the trip south to meet the appointment and to attend, a week later, the dedication of the Paradise Valley Sanitarium. She, with her son W. C. White, Sara McEnterfer, her niece May Walling, and Clarence Crisler, reached Loma Linda on Friday afternoon, April 13. WV 473 7 She was glad to arrive a few hours before the Sabbath began. She sometimes found it necessary to travel on the Sabbath and sometimes arrived at her destination after the Sabbath had begun, but she said, "It is very painful to me to be arriving on the Sabbath" (Manuscript 123, 1906). WV 473 8 By the time the sun was setting over the orange groves, casting light on the snowcapped peaks beyond, Ellen White was comfortably settled in the "nine-room cottage," one of several on the eastern end of the sanitarium grounds. She found the surroundings beautiful--the air filled with the fragrance of orange blossoms, the lawns green and flower gardens colorful, and the glow on Mount San Gorgonio a rich pink from the last light of the sun. WV 473 9 Sabbath morning in the sanitarium parlor she gave a sermon on Second Peter. Sunday morning she looked over the property as guests came in from all over southern California for the dedication that afternoon. About 500 gathered in the chairs set up on the lawn under the pepper trees. Among the guests were "several physicians and other leading men from the surrounding cities." The speakers' platform was an improvised structure about three feet (one meter) off the ground and covered overhead and in back by a striped canvas. WV 474 1 Ellen White made her way to the platform for her talk and took a seat beside Elder Haskell (Manuscript 123, 1906). When her turn came to speak, she stood just to the left of the small table in the center of the platform. Part of the time she placed her right hand on the table, while she gestured with her left. WV 474 2 In her talk she reviewed the providences of God in the purchase of Loma Linda, emphasized the values of its then rural location in the treatment of the sick, and delineated the purposes of establishing sanitariums (The Review and Herald, June 21, 1906). ------------------------Chapter 34--A Momentous Year: Ballenger, Jones, Kellogg WV 475 1 The year 1905 was only one hour old when Ellen White rose on a Sunday morning and made her way to her writing room. WV 475 2 It is a cool morning. Built my fire. Bowed before the Lord in prayer. I have so many things burdening my mind. I ask the Lord Jesus to direct me, to guide me.... WV 475 3 I need the Great Guide to control my mind.... Oh, how much I feel that I need the guidance of the Holy Spirit! (Manuscript 173, 1905). WV 475 4 It was to be a momentous year. At the very hour she was writing, a part of the Melrose Sanitarium in New England was being ravaged by fire. She would learn of this later, of course. Two new sanitariums in southern California, started in response to her urgent calls, were struggling to their feet, and she would soon call for a third. The denomination was in the throes of agony over the defection of Dr. John Harvey Kellogg and his associates. The growing work in the South faced many needs. WV 475 5 The General Conference session of 1905 was scheduled to open on May 11 in Washington, D.C. Ellen White was invited, but questioned whether she should attend. In her correspondence she intimated that she probably would not make the trip. The work on her books called for her attention, and she felt that she should stay by this. Yet, as the time for the session approached, she laid plans to go if it seemed her duty to do so. WV 475 6 Night after night in visions she seemed to be either speaking to large congregations or attending important committee meetings. She wrote of how she had had "presentations regarding the deceptions that Satan is bringing in at this time" (Letter 99, 1905). WV 475 7 Was she referring to the recent disclosure in correspondence that A. F. Ballenger, a worker in England, was teaching views on the sanctuary truth that would nullify the well-founded understanding of Christ's ministry in the heavenly sanctuary? Was it the intensification that was to come of the Kellogg views, which she once declared "virtually destroyed the Lord God Himself" (Letter 300, 1903)? Could it be the growing apostasy of A. T. Jones? WV 476 1 When A. G. Daniells, president of the General Conference, learned that there was some question in Ellen White's mind as to whether she would attend the conference, he wrote to her: WV 476 2 I did not know there was any question at all about your coming....The members of the General Conference Committee located in Washington, and the leading brethren living here, desire that you shall attend this meeting, and we send you a hearty invitation to come (AGD to EGW, April 19, 1905). WV 476 3 As I fully expect you will come, I will not write more regarding this matter. We shall make the best arrangements we know how for your entertainment (Ibid.). WV 476 4 With this urging by the General Conference president, Mrs. White decided to attend. Arrangements were quickly made to take care of personnel and travel plans. The southern route was chosen for the trip. Twenty to twenty-five people would be traveling together, their party almost filling the tourist car that would carry them to Washington. WV 476 5 Accompanying Ellen White was her son W. C. White; his wife, May; and Maggie Hare. The party arrived at the Washington station on Tuesday morning, May 9, at 10:00. After staying overnight at the little temporary sanitarium being opened in Washington in a rented building, the party moved to the newly completed boys' dormitory in Takoma Park, where four rooms were given over to them. Two rooms were for Mrs. White (a bedroom and a working room), one room was for W. C. White and his wife, and another for Maggie Hare. WV 476 6 Ellen White was pleased to witness the development of the work at the school. When she had left Washington in mid-August 1904, construction was just getting under way. Now this building was completed, and work was progressing on others. WV 476 7 She reported that she had "stood the trip remarkably well, and was stronger when I left the cars at Washington than when I got on board at San Francisco." She declared: WV 476 8 I can but feel that the Lord is in my coming to Washington at this time. I have a message to bear. God helping me, I will stand firm for the right, presenting truth unmixed with the falsities that have been stealthily creeping in (Letter 135, 1905). WV 476 9 Elder Daniells planned that this General Conference session would be deeply spiritual. He saw the importance of upgrading the ministry, so plans were laid for a ministerial institute to run though the session, with an hour each day devoted to the presentation of appropriate topics. Departmental meetings also would be held. WV 477 1 But it was the spiritual interest of the cause that weighed most heavily on his heart. This was reflected in the opening meeting at 10:30 a.m. on Thursday, May 11. The 1905 Session Opens WV 477 2 Elder Daniells took Ellen White onto the platform with the group of ministers who were to open the important session. A spirit of solemnity pervaded the assembly as they gathered in the large tent pitched near the new college building. Many had the feeling that this would be "one of the most important gatherings of God's people ever assembled on the earth." WV 477 3 Behind the scenes, and not mentioned in the Review and Herald in the formal report of the session, a number of important things were taking place. One of these was three early-morning meetings in which church leaders heard A. F. Ballenger present his views on the sanctuary. Ellen White was to address these views in a somewhat veiled way in her talks, and more specifically in a face-to-face confrontation. The Ballenger Teachings WV 477 4 A. F. Ballenger, a brother of E. S. Ballenger in southern California, for a time was a minister in Great Britain. Associated with him in the work in Britain were such men as E. W. Farnsworth and E. E. Andross. The latter, in a series of talks given in 1911, gave a little of the background of the Ballenger experience: WV 477 5 [In early 1905] A. F. Ballenger was over in Great Britain while I was there, and he had not been very thoroughly instructed in some points of the faith. He had been preaching around over the country on certain practical points of the faith, and had had considerable success in that line, but he had not been thoroughly grounded in the doctrinal points of the faith. One night while laboring with me in London, it came his turn to preach on the subject of the sanctuary. He did so, but he was very much discouraged over his efforts on the subject of the sanctuary that night. And then he said, "If the Lord will help me, I will never preach again until I know what I am preaching. I am not going to get it from our books. If our brethren could obtain it from the original sources, why can't I? ... I will go to the books or commentaries and all these various sources from which Elder Uriah Smith obtained light on the subject of the sanctuary, and I will get it from the same sources that he did. I will not know it because Elder Uriah Smith knew it, but I will know it because God is teaching it to me directly" (DF 178, E. E. Andross, "Bible Study No. II," July 13, 1911, pp. 13, 14). WV 478 1 Elder Andross then explained that Ballenger did not realize the source from which Elder Smith obtained the sanctuary truth. There was earnest Bible study by the pioneers of the Advent movement, and with them was the messenger of the Lord. As the brethren continued their study, there was in their midst one through whom the Spirit of God was able to point out what was truth and what was error. WV 478 2 Elder Ballenger considered his discoveries as new light and early in the 1905 session laid before the leading brethren his "discoveries." Not surprisingly, the brethren were unable to accept his reasoning, and pointed out the errors of his application of Scripture. WV 478 3 In her Tuesday afternoon address to the session, Ellen White's mind turned to the teachings on the sanctuary truth that were being quietly met by church leaders. WV 479 1 She told of how in the early days errors crept in, and how the Lord sent her into the field to meet fanaticism and misleading teachings. She declared: WV 479 2 We shall have to meet these same false doctrines again. There will be those who will claim to have visions. When God gives you clear evidence that the vision is from Him, you may accept it, but do not accept it on any other evidence; for people are going to be led more and more astray in foreign countries and in America. The Lord wants His people to act like men and women of sense (The Review and Herald, May 25, 1905). WV 479 3 In an obvious reference to A. F. Ballenger and some of his friends attending the session, she said, "I am praying that the power of the Saviour will be exerted in behalf of those who have entered into the temptations of the enemy" (Ibid.). Ellen White Speaks Out On The Ballenger Views WV 479 4 About this time Mrs. White met Elder Ballenger in the hallway of the dormitory where she was staying. Of this experience she wrote: WV 479 5 As I spoke to him, it came vividly to my mind that this was the man whom I had seen in an assembly bringing before those present certain subjects, and placing upon passages in the Word of God a construction that could not be maintained as truth. He was gathering together a mass of scriptures such as would confuse minds because of his assertions and his misapplication of these scriptures, for the application was misleading and had not the bearing upon the subject at all which he claimed justified his position. Anyone can do this, and will follow his example to testify to a false position; but it was his own (Manuscript 59, 1905). WV 479 6 She told Elder Ballenger that he was the minister that the Lord had presented before her in vision in Salamanca, New York, in 1890, as standing with a party who was "urging that if the Sabbath truth were left out of the [American] Sentinel, the circulation of the paper would be largely increased." WV 479 7 In her account of the experience, as recorded in her journal, Ellen White explained why she had come to Washington: WV 479 8 I declare in the name of the Lord that the most dangerous heresies are seeking to find entrance among us as a people, and Elder Ballenger is making spoil of his own soul. The Lord has strengthened me to come the long journey to Washington to this meeting to bear my testimony in vindication of the truth of God's Word and the manifestation of the Holy Spirit in confirmation of Bible truth (Ibid.). WV 479 9 On Wednesday, May 24, in a message entitled "A Warning Against False Theories," Mrs. White addressed herself to the subject in a document that most likely was read to a rather limited group. A copy was placed in Elder Ballenger's hands. In plain language she declared: WV 479 10 Our Instructor spoke words to Brother Ballenger: "... Those who receive your interpretation of Scripture regarding the sanctuary service are receiving error and following in false paths. The enemy will work the minds of those who are eager for something new, preparing them to receive false theories and false expositions of the Scriptures" (Manuscript 62, 1905). WV 479 11 A part of Elder Farnsworth's evaluation of Elder Ballenger's views follows: WV 479 12 He has been studying the subject of the sanctuary a good deal lately, and he comes to the conclusion that the atonement was made when Christ was crucified and that when He ascended He went immediately into the Most Holy Place and that His ministry has been carried on there ever since. WV 479 13 He takes such texts as Hebrews 6:19 and compares them with twenty-five or thirty expressions of the same character in the Old Testament where he claims that in every instance the term "within the veil" signifies within the Most Holy Place. He says the outer veil or the door of the tabernacle is never called the veil of the tabernacle ... [except] once, and then by implication (Hebrews 9:3), and does not think that one instance should be so construed as to practically overthrow the rest. WV 479 14 He sees clearly that his view cannot be made to harmonize with the Testimonies, at least he admits freely that he is totally unable to do so, and even in his own mind, as far as he is able to see at present, there is an irreconcilable difference. This, of course, involves the authenticity of the Testimonies and practically upsets them--I mean, in his mind. WV 480 1 It also upsets our views concerning the sanctuary and its work, though he does not really think that way. It also involves to a greater or lesser extent our views of the two covenants, and how much more I was not able to ascertain (E. W. Farnsworth to AGD, in AGD to WCW, March 16, 1905). WV 480 2 Unlike his immediate and hearty response to the testimony of correction in 1891, Elder Ballenger this time turned from the message and appeal of Ellen White and the counsel of his brethren and held tenaciously to his cherished views. This led to his being dropped from the ministry of the Seventh-day Adventist Church. It was a bitter experience for all concerned. Elder A. T. Jones WV 480 3 The work of the 1905 General Conference session continued at an even pace. Ten times Ellen White addressed the session."The Lord has helped me," she wrote near the close of the meeting, "to make the discourses impressive....I still have a work to do on the grounds, for certain individuals" (Letter 149, 1905). One of these individuals was A. T. Jones, still a member of the General Conference Committee but now closely associated with Dr. J. H. Kellogg and in full sympathy with him. WV 480 4 Sometime during the session a vision was given Ellen White in which "Elder Jones's case was again presented to me" (Letter 116, 1906). This led her to have an extended interview with him in which she discussed the peril of his being in Battle Creek in close association with Dr. Kellogg. But the interview was unproductive, for Jones felt he was in no danger. His presence at the 1905 General Conference session marked the close of his connection with the church in an official capacity--a connection that in its earlier years was marked by outstanding contributions. WV 480 5 At the age of 23 Alonzo T. Jones, an officer in the United States Army, became a Seventh-day Adventist. An earnest, studious, self-made man, he prepared himself for the ministry, to which he was called in 1885. He soon distinguished himself as an associate editor of the Signs of the Times. Not long afterward he was joined by a physician-turned-minister, Dr. Ellet J. Waggoner. At the General Conference session of 1888 the two led out in presentations on righteousness by faith. They carried the strong support of Ellen White as advocate of this precious truth. When she could, she traveled and worked with them for two years following the session, carrying the message to churches, ministerial institutes, institutions, and camp meetings. WV 481 1 Elders Jones and Waggoner were catapulted into the position of the leading Bible expositors in the ranks of Seventh-day Adventists, a role they held through much of the 1890s. Jones attended all General Conference sessions, and it was not uncommon for each of the two men to lead out in 10 to 20 or more consecutive Bible studies. Jones spent much time in Battle Creek and stood as a prominent leader, holding several important positions. WV 481 2 But these two men, so highly honored of God because of their wide influence for good, became the special point of attack of the great adversary. The Ellen White communications to both men through a 15-year period following 1888 reveal that each had weaknesses in his experience, each was confronted with dangers, and each had made mistakes. This, however, did not disqualify them to do God's service. WV 481 3 Ellen White had occasion in April 1893 to caution Elder Jones regarding his extreme views in his presentation of the relation of faith and works (see Selected Messages 1:377-380). Again the following year she reproved him for giving wholehearted support to Anna Rice Phillips, who claimed the gift of prophecy (see Ibid., 2:85-95). From time to time she counseled him to exercise caution in his manner of speaking and writing so as to avoid giving offense. WV 481 4 In February 1897 Jones was elected as one of the 13 members of the General Conference Committee, and eight months later was installed as editor of the Review and Herald, a position he held for four years. With this arrangement it was stated that "instead of speaking to comparatively few of our people in annual gatherings, he will address all of them every week" (The Review and Herald, October 5, 1897). Through a portion of this time he was chairman of the board of the Review and Herald Publishing Association. WV 481 5 Jones took a prominent place at the 1901 session of the General Conference, and urged that in the reorganization of the General Conference there be "no kings." He was influential in developing a constitution that did not provide for the election of leading General Conference officers by the delegates, but left the responsibility to an executive committee of 25. WV 481 6 Reappointed to the new General Conference Committee in 1901, Jones was assigned to general work that took him to the summer camp meetings in the West. After persuading local conferences in the Northwest to follow the lead of the General Conference and elect no presidents, he himself accepted the presidency of the California Conference. This conference, except for Michigan, was the largest and strongest local conference in the world. WV 481 7 His harsh, domineering spirit soon cost him the confidence of those with whom he worked. Ellen White labored with him diligently, and he promised to reform. Then, with her encouragement, he was elected to a second term in 1902. WV 481 8 In the summer of 1903, at a time when affairs in the California Conference were most uncomfortable, he had an interview with Ellen White at Elmshaven in which he told her that at the request of Dr. J. H. Kellogg he was planning to go to Battle Creek to teach Bible in the American Medical Missionary College. He hoped to be able to help Dr. Kellogg. She counseled him not to go. He promised her that he would be guarded. She had been warned in vision that such a move on his part would lead to his downfall. WV 482 1 Ellen White watched the inevitable results and agonized for his spiritual welfare. His plan to stay in Battle Creek only one year was soon forgotten as he became more and more entrenched there. WV 482 2 In vision Ellen White had been shown what Jones's attitude would be, and now she witnessed it. In "place of receiving the warnings, he was full of self-confidence" (Letter 116, 1906). WV 482 3 "I warned Elder Jones," wrote Mrs. White, "but he felt that he was not in the least danger. But the fine threads have been woven about him, and he is now a man deluded and deceived. Though claiming to believe the Testimonies, he does not believe them" (Ibid.). WV 482 4 To watch a man who had been used mightily of God rejecting light and spurning every appeal weighed heavily on the heart of the Lord's messenger, and deeply troubled church leaders. In this experience at the 1905 General Conference session A. T. Jones took an important step in his apostasy. Matters reached such a point that in 1909 it seemed necessary to drop his name from the church rolls. Dr. J. H. Kellogg WV 482 5 On the final Tuesday morning of the session Ellen White spoke concerning Dr. Kellogg and Battle Creek problems. In her address on these sensitive points, she stated: WV 482 6 It has been presented to me that in view of Dr. Kellogg's course of action at the Berrien Springs meetings [May 17-26, 1904], we are not to treat him as a man led of the Lord, who should be invited to attend our general meetings as a teacher and leader (Manuscript 70, 1905). WV 482 7 The feelings of distress and some of the burdens she carried because of the defections of Dr. J. H. Kellogg and Elders A. T. Jones and A. F. Ballenger she could not lay aside. She had seen that Kellogg's pantheistic views, because they took away the personality of God and Jesus Christ, undercut the sanctuary truth, the cornerstone of the message, so precious to the pioneers. Now with Ballenger's direct attack on this point, there was occasion for added concern. WV 482 8 Two days after the close of the session she wrote words that forecast distressing times: WV 483 1 The Lord now calls upon me to make plain to others that which has been made plain to me.... I have no liberty to withhold any longer the matters that I have written. There is much that must be brought out (Letter 319, 1905). WV 483 2 Concerning the magnitude of the threat to the very existence of the Seventh-day Adventist Church, as shown to her in vision, she wrote a few months later: WV 483 3 Had the theories contained in Living Temple been received by our people, had not a message been sent by the Lord to counteract these theories, the third angel's message would no longer have been given to the world, but pleasing fables would have been proclaimed everywhere. Men would have been led to believe a lie instead of the truth of the Word of God. An army of those who take pleasure in unrighteousness would have sprung into action. WV 483 4 The roll was spread before me. The presentation was as though that against which the Lord was warning His people had actually taken place. I shall not attempt to describe the presentation, but to me it was a living reality. I saw that if the erroneous sentiments contained in Living Temple were received, souls would be bound up in fallacies. Men would be so completely controlled by the mind of one man that they would act as if they were subjects of his will. Working through men, Satan was trying to turn into fables the truths that have made us what we are (Letter 338, 1905). WV 483 5 In document after document in the months that followed the 1905 General Conference session, Ellen White wrote not only of the threat of the Kellogg teachings but dealt explicitly with the error of Ballenger's positions on the sanctuary truth, basing her warnings on repeated visions. She made it clear that if there was one fundamental truth that had come to the pioneers by Bible study and revelation, it was the sanctuary truth, and she indicated that Satan would bring one attack after another on this fundamental point. WV 483 6 The year 1905 marked the rapidly growing rift between the medical interests, headed by Dr. John Harvey Kellogg, and church leaders and the church organization itself. WV 483 7 The steps taken following the General Conference sessions of 1901 and 1903 to bind the medical work to the denomination were seen by Dr. Kellogg as a challenge to the institution he dominated. The organization of a medical department and the appointment of a medical department secretary confirmed this in his mind. In seeming desperation he launched an aggressive program to develop Battle Creek Sanitarium into an even stronger base of influence, and entered upon an aggressive campaign to unsettle confidence in Ellen White and church leaders. WV 484 1 It was now clear to the leaders of the medical missionary interests in Battle Creek that medical work fostered by the Seventh-day Adventist Church was to be under the control of the church, for it was a branch of the work of the church. It was not to be dominated by leaders of medical interests in Battle Creek who had set about to make the medical missionary work undenominational. WV 484 2 Emissaries of Dr. Kellogg were sent out to hold a line of allegiance to him and the policies for which he stood. These Battle Creek-directed emissaries were sent to parts of the world where medical missionary work was promulgated. In a quiet and stealthy way they struck at the foundations of confidence in the Ellen White counsels (AGD to WCW, October 12, 1905). WV 484 3 The groundwork for this had been established in the critical attitude toward church leaders and Ellen White's support for moving the headquarters of the church and the Review and Herald publishing plant to Washington, D.C. The issues were intensified as plans now blossomed to make Battle Creek a great educational center--greater and more influential than anything that had preceded it. Kellogg Plans A University In Battle Creek WV 484 4 A great deal concerning the Battle Creek situation had been written by Ellen White to church leaders, but the question with her was: When should it be broadcast generally? She explained the delay: she had been restrained until the appropriate time--when Dr. Kellogg made his first move. WV 484 5 The announcement in the September issue of the Medical Missionary, published in Battle Creek, of plans to launch a university in Battle Creek, was the "first move." Two years before, steps being taken to reopen Battle Creek College were laid aside because of Ellen White's clear counsel. Now the counsel itself was laid aside, and articles and catalogs proclaimed the opening of a number of schools--virtually a university (AGD to WCW, October 12, 1905). WV 484 6 There would be "many courses of study offered by various schools carried on in connection with the Battle Creek Sanitarium"--"professional, scientific, literary, biblical, technical." Forty courses would lead to diplomas and degrees. In addition to the above, numerous trades would be taught, such as steamfitting, plumbing, blacksmithing, carpentry, painting, tinsmithing, steam and electrical engineering, shoemaking, and dressmaking. WV 484 7 All these were offered to Seventh-day Adventist youth who had no money. They could meet expenses by working at the sanitarium (The Medical Missionary, October, 1905; AGD to EGW, October 11, 1905). WV 484 8 To draw Seventh-day Adventist youth to Battle Creek, most attractive inducements were made in courses and work opportunities offered. But there were the warnings sounded for two years that Seventh-day Adventist youth should not go to Battle Creek in pursuit of an education. The work of undercutting the Testimonies began with meetings held by Dr. Kellogg and A. T. Jones with the sanitarium workers and was advanced by correspondence with Seventh-day Adventist youth throughout the field. WV 485 1 In Daniells' opinion the whole denomination should be informed as to what was going on at Battle Creek. He pleaded with Ellen White: "Has not the time come to give the people enough of what God has revealed to you to fully inform and arouse them? ... Has not the time come for the ship to strike the iceberg?" Very Decided Testimony Sent To Elder Daniells WV 485 2 As the year 1905 was drawing to a close, the matter of a university at Battle Creek was coming to a crisis. Ellen White could no longer withhold her warning. On November 16 W. C. White left the West Coast to attend the first General Conference Medical Missionary Convention, to be held at College View, Nebraska, November 21-26 (29 WCW, p. 664; The Review and Herald, November 16, 1905). WV 485 3 Stirred by plans announced for the College View meeting, the medical people in Battle Creek launched countering measures. Dr. Kellogg called a convention of his new International Medical Missionary Alliance in Chicago for December 18-21 (The Medical Missionary, November, 1905). WV 485 4 The West Michigan Conference invited Elder Daniells to assist in the Week of Prayer in Battle Creek in mid-December. After taking counsel with Elders Irwin, Prescott, White, and Evans, he felt he should accept the invitation. This would give him an opportunity to present the testimonies dealing with the situation. The Week of Prayer would begin Friday night, December 15. Daniells, W. C. White, and one or two others went over on Tuesday, the twelfth. This gave them an opportunity to get the feel of the situation. One of the testimonies Daniells carried with him had been penned by Ellen White on June 28, 1905. It was titled "A Solemn Warning." WV 485 5 When Elders Daniells and W. C. White were in Battle Creek, Ellen White and her assistants continued to collect and copy material. That weekend she wrote to Elders Daniells and Prescott: WV 485 6 I have lost all hope of Dr. Kellogg. He is, I fully believe, past the day of his reprieve. I have not written him a line for about one year. I am instructed not to write to him.... WV 485 7 I have been reading over the matter given me for him, and the light is that we must call our people to a decision.... We are to be as wise as serpents and as harmless as doves (Letter 333, 1905). WV 486 1 Her burden of heart intensified as the week progressed. To W. C. White she wrote: WV 486 2 I have many things I wish you and Elder Daniells and those united with him in his labor in Battle Creek to have just as soon as possible. I have very decided testimony that I am sending in to Battle Creek to Elder Daniells. I fear he will leave before he gets this so I will send a telegraph message to him to tarry till he receives this that I send (Letter 336, 1905). WV 486 3 The message was sent on Thursday, December 21, and Elder Daniells tarried in Battle Creek as the Week of Prayer meetings continued. Dr. Kellogg and many of the medical personnel were in Chicago attending the meeting he had called of the International Medical Missionary Alliance to convene Monday through Thursday, December 18-21. Daniells let it be known that he had changed his plans and was staying to await the message promised in Ellen White's telegram. Arrival Of The Promised Testimonies WV 486 4 On Tuesday, December 26, Daniells went to his office early (probably his old office in the West Building) to see whether the communications from Ellen White had come. They had not. A few minutes later one of the physicians from the Battle Creek Sanitarium came to see him. WV 486 5 The physician was in great perplexity of mind. He had been brought up to look upon all messages given by Ellen White as emanating from the Lord. But now he was bewildered and confused. The night before, he, with many other leading sanitarium workers, had attended a meeting lasting from 5:00 to 11:00 in which Dr. Kellogg had outlined the recent controversy as he saw it. Kellogg told this group of responsible sanitarium workers that he believed in the Spirit of Prophecy and believed Ellen White "is a good woman and that she had been inspired by the Lord." But, he continued, "all of the communications which were sent out could not be relied upon as coming from the Lord" (AGD to G. A. Irwin, December 27, 1905). WV 487 1 "Now," said the doctor, addressing Elder Daniells, "I want, if possible, that you shall make it plain to me what messages we are to understand are from the Lord, and which ones emanate from men who are influencing Sister White." WV 487 2 Elder Daniells told him that he could not give him any light on the point, that to him they were "all genuine," that "they were all either from the Lord or from the devil." WV 487 3 While the men talked, there was a knock on the door, and a messenger handed Elder Daniells a large envelope with "Elmshaven," Sanitarium, California, as the return address. The next day Daniells told the story: WV 487 4 "Now," said I, "Doctor, we will open this envelope, and you shall be the first to look upon these testimonies; take them, look them over, and tell me whether they are genuine or spurious--whether they were given to her by the Lord, or by some man." WV 487 5 He took them and looked at the titles, the dates, and the signatures, and handing them over, he said to me, "Well, I cannot tell you whether these are from the Lord or from man, whether they are reliable or unreliable. It looks to me," said he, "that it is a question of faith on my part as to whether Sister White is a servant of God or a wicked pretender." WV 487 6 "Well," said I, "you are just as able to tell me who inspired these communications as I am to tell you; you have seen them first; you know just as much about them as I do; I cannot give you the slightest information that you do not possess. WV 487 7 "Now," said I, "the only ground for me to occupy is absolute confidence that God is revealing to His servant that which the church needs to understand, and that every single communication which she sends out emanates from God and not from man" (Ibid.). WV 487 8 The physician said that he saw the whole point and that "he must stand fully on this ground." A Marked Confidence-Confirming Experience WV 487 9 Daniells could hardly wait to read the testimonies Ellen White had sent to him. With a fellow minister he read the communications. They noted that while each of the two documents had been copied on Thursday, December 21, 1905, one was penned in August 1903 and the other June 1, 1904. WV 487 10 Arrangements were made immediately for a meeting in the tabernacle that evening at 7:30, at which the testimonies would be read to the whole church. At 7:30 the tabernacle was full--auditorium, vestries, and gallery. Dr. Kellogg was not there. His brother, W. K., and a number of the doctor's supporters were there. Elder Daniells took the lead, telling the congregation of how, in times of old, God communicated with His people. Sometimes the prophet delivered in person God's message; sometimes it was delivered through others. He pointed out that "from the earliest days of this cause the Spirit of Prophecy had been in our midst, and had been recognized by those who were loyal to this message, and that the messenger had always claimed liberty to deliver the message either in person or by sending it to others to be read" (Ibid.). WV 487 11 He read the telegram instructing him to wait in Battle Creek for the testimonies. Now he had the two documents in his hands: Manuscript 120, 1905, "The Result of a Failure to Heed God's Warnings," and Manuscript 122, 1905, "A Solemn Appeal." He pointed out that both were penned by Ellen White in her journal, one as much as two years before, but were not copied until she was impressed to do so, Thursday, December 21. Both documents carried solemn messages pointing out that leaders who were spiritually blind were leading the blind, and unless "converted and transformed," "leaders and their followers" "cannot be laborers together with God" (Manuscript 120, 1905). WV 488 1 Both of the testimonies were read without comment. As Elder Daniells read on, page after page, a number in the large tabernacle audience could not help noting how accurately they described the words and attitudes witnessed just the night before as Dr. Kellogg addressed sanitarium leaders. It was 9:00 when Daniells finished reading the 16 pages of the two documents."It seemed to me as I read," he wrote the next day, "that I never felt the burning power of words reaching my own soul as these" (AGD to G. A. Irwin, December 27, 1905). WV 488 2 "We ought to resort to earnest prayer," he told the hushed audience, and suggested that those who wished to do so "retire to the north vestry." But too many wished to pray, and so the audience turned back to the main auditorium. WV 488 3 During the break three men who had been in Dr. Kellogg's six-hour meeting came to Daniells and told him that the meeting held the previous night had been clearly described in the messages Ellen White had sent. They also said that "if there had been a doubt in their minds regarding the source of the testimonies, it would have been swept away by their own statements [as set forth by Ellen G. White] in the testimonies" (Ibid.). WV 488 4 From 9:15 to 10:00 all united in prayer that their eyes might be opened to see things as God sees them. They prayed that Dr. Kellogg and his associates and all the sanitarium helpers might be led to receive and obey the solemn messages that had come to them. WV 488 5 The next few days in old Battle Creek there was much discussion of how the Spirit of the Lord on the previous Thursday had led Ellen White in California to have the message she wrote two years before copied and sent to Battle Creek to arrive just after the notable meeting was held by Dr. Kellogg in the college building. Some said of the Monday night meeting that "if they had not been well grounded, they would have been turned away entirely from the testimonies. One said that he would be driven into infidelity if he believed the things the doctor related to them" (Ibid.). WV 488 6 Elder Daniells felt impelled to express his feelings."I know," he firmly averred, "that God is rewarding us for our pledge of unswerving loyalty to the Spirit of Prophecy as well as all the rest of this message." "Victory has been given to this cause" (Ibid.). WV 488 7 And indeed it was a victory. WV 488 8 As for Dr. Kellogg, no change was observed in his attitude. Two days after the memorable Tuesday night meeting he called the sanitarium family together and for three hours reviewed the history of the institution, endeavoring to prove that it was never a Seventh-day Adventist establishment but rather the property of the stockholders. WV 489 1 The Review and Herald, December 28, 1905, carried a six-column editorial by W. W. Prescott titled "The Battle Creek University." In it the editor bared his own soul as he stated: WV 489 2 We know from personal experience something about the bitterness of the experience which results from listening to constant insinuations about the fundamental truths of this message borne to the world by Seventh-day Adventists. We know what it means to struggle with the doubts and fears aroused by skillful misrepresentations of warnings and counsels given through the Spirit of Prophecy.... We have learned our lessons through an experience from which we would gladly protect others, and therefore feel justified in speaking plainly when we see the snare set so seductively. WV 489 3 Battle Creek did not become the educational center some had anticipated; nor did it attract large numbers of Seventh-day Adventist youth. Union conference colleges were strengthened to meet the needs of the cause, and soon the College of Medical Evangelists was established by the church at Loma Linda. ------------------------Chapter 35--Ellen White's Special Gift WV 490 1 Ellen White had a very special gift. She described it clearly: WV 490 2 Some have stumbled over the fact that I said I did not claim to be a prophet; and they have asked, Why is this? WV 490 3 I have had no claims to make, only that I am instructed that I am the Lord's messenger; that He called me in my youth to be His messenger, to receive His word, and to give a clear and decided message in the name of the Lord Jesus. WV 490 4 Early in my youth I was asked several times, Are you a prophet? I have ever responded, I am the Lord's messenger. I know that many have called me a prophet, but I have made no claim to this title. My Saviour declared me to be His messenger."Your work," He instructed me, "is to bear My word." ... WV 490 5 Why have I not claimed to be a prophet? Because in these days many who boldly claim that they are prophets are a reproach to the cause of Christ; and because my work includes much more than the word "prophet" signifies.... WV 490 6 God has made plain to me the various ways in which He would use me to carry forward a special work. Visions have been given me, with the promise, "If you deliver the messages faithfully and endure to the end, you shall eat of the fruit of the tree of life, and drink of the water of the river of life" (Selected Messages 1:31-33). WV 490 7 After describing the breadth of the work she was commissioned to do, she declared: WV 490 8 To claim to be a prophetess is something that I have never done. If others call me by that name, I have no controversy with them. But my work has covered so many lines that I cannot call myself other than a messenger sent to bear a message from the Lord to His people, and to take up work in any line that He points out (Ibid., 1:34). WV 490 9 Because on one occasion she mentioned to a large audience in the Battle Creek Tabernacle that she did not consider herself a prophet or a leader of people, on the following Monday the newspapers at Battle Creek heralded the news: The woman the Adventists had believed in all these years as a prophet had now come straight out and said she was not a prophet after all! This naturally raised questions with some Adventists. Mrs. White and church leaders found that an explanation must be made. She took opportunity on several occasions to explain carefully the thoughts she intended to convey by her statement. W. C. White throws considerable light on the matter in the following statement: WV 491 1 When she spoke these words she had in mind the ideas of the people regarding a prophet as one whose chief office was to predict events, and she wanted them to understand that that was not her place in the world. More Than A Prophet WV 491 2 Ellen White was more than a prophet. She was a counselor, a comforter, guide, author, writer, public speaker. WV 491 3 All her life she had encountered opposition, antagonism, and criticism in all shapes and forms from the trivial to the serious. She was quoted and misquoted, interpreted and misinterpreted. But the value of her words was evidenced in schools, sanitariums, and churches all over the world. WV 491 4 Rarely did she defend herself. But now in the sunset of life she was forced into replying to her critics. It was a painful experience to her to know that there were members of God's family who were well acquainted with her and her work but who, on the basis of hearsay and flimsy evidence, had lost confidence in her prophetic mission. That they could so easily forget the many faith-confirming evidences of her call and work, burdened her heart. WV 491 5 What were some of these faith-confirming evidences? WV 491 6 The hundreds of letters crossing thousands of miles of land or sea to arrive at a critical time. WV 491 7 The many people who received letters of counsel on personal matters known only to themselves and God. WV 491 8 The numbers of times she had met individuals for the first time whom she recognized, having seen them in vision. WV 491 9 The credible eyewitness descriptions of the phenomena that accompanied her in vision in the early days of her work. WV 491 10 The lives of leaders such as Daniells, Bates, Loughborough, Haskell, whose doubts had been dispelled. WV 491 11 I am now instructed that I am not to be hindered in my work by those who engage in suppositions regarding its nature, whose minds are struggling with so many intricate problems connected with the supposed work of a prophet. My commission embraces the work of a prophet, but it does not end there. It embraces much more than the minds of those who have been sowing the seeds of unbelief can comprehend (Letter 244, 1906 [see also Selected Messages 1:31-35]). WV 492 1 Battle Creek, where Dr. Kellogg and his cohorts, including Ballenger and A. T. Jones, were sowing seeds of unbelief, had been the center of the denominational work. The Seeds Of Unbelief WV 492 2 After a vision in which she saw physicians of her acquaintance in a meeting setting forth what they considered valid reasons for their waning confidence, Ellen White told W. C. White that everything must be "ready for action." She felt she could, and must, meet many things she heard rehearsed in that meeting (Letter 14, 1906). WV 492 3 Repeatedly in the early months of 1906 she mentioned her intention of getting a clear statement of facts from those who were troubled about the testimonies."If statements have been made that there are contradictions in the testimonies," she wrote to E. W. Farnsworth, temporary pastor of the Battle Creek church, "Should I not be acquainted with the charges and accusations? Should I not know the reason of their sowing tares of unbelief?" (Letter 84, 1906). WV 492 4 When in March the A. T. Jones attack came, she helped to meet it. On April 9 she sent out the letter she had written on March 30, addressed "To Those Who Are Perplexed Regarding the Testimonies Relating to the Medical Missionary Work": WV 492 5 Recently in the visions of the night I stood in a large company of people. There were present Dr. Kellogg, Elders Jones, Tenney, and Taylor, Dr. Paulson, Elder Sadler, Judge Arthur, and many of their associates. WV 492 6 I was directed by the Lord to request them and any others who have perplexities and grievous things in their minds regarding the testimonies that I have borne, to specify what their objections and criticisms are. The Lord will help me to answer these objections, and to make plain that which seems to be intricate (Letter 120, 1906). WV 492 7 She pointed out that if the thought was being entertained that "Sister White's work can no longer be trusted," she wanted to know why that decision had been reached."It may be," she conjectured, "that some matters that seem to you to be very objectionable can be explained." Making her position clear, she stated, "I am now charged to request those who are in difficulty in regard to Sister White's work to let their questions appear now." WV 493 1 This letter was sent not only to those named but to about a dozen others. Then three days later she and part of her staff were off to southern California for the dedication of the sanitariums at Loma Linda and Paradise Valley. Returning to Elmshaven on May 7, she found that question-laden responses were beginning to come in. Questions Calling For Careful Answers WV 493 2 The questions about Ellen White's work that came in from Battle Creek called for earnest attention, not only by her but by her staff. Some of the questions were serious; others were of a quibbling nature dealing with "supposed inconsistencies in the testimonies" (Letter 142, 1906). WV 493 3 Many of the questions had their foundation in faulty concepts of inspiration. The prophet was thought of as a mechanical agent, speaking or writing each word dictated by the Holy Spirit. This "verbal inspiration" concept at times led to the expectation of more from Ellen White than was justified--more than was demanded of the prophets and apostles of old. WV 493 4 Her defense of the testimonies and of herself actually dated back to January."I have been very busy of late," she wrote on January 19."The Lord has sustained me in preparing matter to meet the unbelief and infidelity expressed regarding the testimonies He has given me to bear to His people. He has given me words to write" (Letter 34, 1906). WV 493 5 Ellen White ignored some of the questions; many she answered, writing kind, tolerant letters that dealt in a straightforward way with the problems presented. At times the Elmshaven staff prepared answers. Sometimes the answer was readily available; sometimes the question itself was more a statement than a question (30 WCW, p. 333). WV 493 6 A letter from one prominent physician contained the most complete list of questions yet brought forward by the Battle Creek medical workers. A few illustrated the kind of trivia that the questions sometimes dealt with. Among the points presented in one of these letters were: WV 493 7 1. Is everything from Ellen White's pen a "testimony," or are some just "letters"? WV 493 8 2. Is one to assume that the conditions described in the Testimonies actually exist, or are they just designed to forestall such conditions? WV 493 9 3. What about the statement "I am not a prophet"? WV 493 10 4. Does W. C. White influence the Testimonies? WV 493 11 5. Do you approve of sending personal testimonies, which the Lord has given to certain men, to other people also? WV 493 12 6. Are the Testimonies a test of fellowship? WV 493 13 7. What about the recall of the volume 7 galley proofs for revision? WV 494 1 8. Is it right for any Seventh-day Adventist to work in the Battle Creek Sanitarium? Who Manipulated Her Writings? WV 494 2 The questions raised concerning the manipulation of her writings, and the influence of W. C. White on the testimonies, distressed Ellen White, particularly such charges as were traced to careless statements made by James Edson White. WV 494 3 The two sons of James and Ellen White were much unlike in personality and character. The younger, William C., was steady, calm, loyal to the Testimonies, dependable, and endued with leadership qualifications. The older son, James Edson, while talented, creative, and a good author, was unsteady, a poor manager of finances, and, because his brother and church leaders could not and did not endorse all his ventures, very critical. The testimonies of his mother addressed to him from early years carried at times little weight; yet when fully consecrated to God he did a remarkable work, particularly among the neglected Blacks in the South. WV 494 4 Because he was the son of James and Ellen White, James Edson was able to borrow money, mainly from Adventists, to support his various enterprises, many of which failed. Again and again his mother and his brother came to his personal financial aid as various enterprises he had been warned against collapsed. WV 494 5 As Ellen White found she could not endlessly support him in these ventures, his brother attempted to counsel him. He in turn took the position that W. C. was influencing his mother. Among his personal friends in and around Battle Creek were a number who were voicing Dr. Kellogg's insinuations that Ellen White was being influenced by her son William and others. It was easy for James Edson to join in. He said some unfortunate things that were quickly picked up and, coming from Mrs. White's own son, capitalized on. WV 494 6 Finally, painful as it was, Ellen White had to step in and set the record straight. She wrote a six-page letter to Edson, ending with this firm statement: WV 494 7 Your position is a grievous thing to your mother and wears upon the life of your brother.... I shall have to speak. I cannot and will not suffer reproach to come upon the cause of God, and my work that God has given me to do, by your saying he manipulates my writings. It is falsehood--but what a charge is this! Not one soul manipulates my writings (Letter 391, 1906). WV 494 8 In another letter to Edson, written May 21, 1906, she stated: The position you have taken, the words you have said, are not a secret. Everywhere they are handled by those who would uproot confidence WV 495 9 in the Testimonies, and they have influence because you are WCW's brother and the son of Ellen G. White.... W. C. White is true as steel to the cause of God, and no lie which is in circulation is of the truth (Letter 143, 1906). WV 495 1 Earlier in the year she had written: WV 495 2 There are those who say, "Someone manipulates her writings." I acknowledge the charge. It is One who is mighty in counsel, One who presents before me the condition of things in Battle Creek (Letter 52, 1906). WV 495 3 Through June and the early part of July, Ellen White devoted much of her time to answering questions from the field. She wrote scores of letters totaling hundreds of pages. Many of these carried warnings concerning the perils of cherishing doubts in the face of the strong evidences God had given of the integrity of the Spirit of Prophecy. WV 495 4 When it became clear that "the most frivolous questions" were being asked (Letter 180, 1906), instruction began to come to her that she need not pick up and answer "all the sayings and doubts that are being put into many minds" (Manuscript 61, 1906). She and her staff, after providing answers to the principal questions, considered their work in this area quite well finished. The San Francisco Earthquake WV 495 5 Ellen White spent much of the year 1906 at her Elmshaven home busily engaged in writing. She was deeply concerned about problems in Battle Creek involving Dr. Kellogg, A. T. Jones, and others. With the coming of April it was time for the dedication of two sanitariums in southern California. On Thursday, April 12, she left for the south. With her were her niece, May Walling, who had arrived at Elmshaven a week or two earlier (Letter 124, 1906); Sara McEnterfer; and Clarence Crisler (Manuscript 123, 1906). WV 495 6 After the dedication service at Loma Linda Sunday afternoon, April 15, Ellen White and her associate workers stayed on at the sanitarium through Monday. She was to return to Los Angeles on Tuesday and would speak at the Southern California Conference session held in the Carr Street church in Los Angeles on Wednesday. She would be en route to San Diego and the dedication of Paradise Valley Sanitarium the next week. WV 495 7 Monday night, April 16, while she was still at Loma Linda, a solemnizing vision was given to her."A most wonderful representation," she said, "passed before me." Describing it in an article that now appears in Testimonies for the Church, volume 9, she wrote: WV 495 8 During a vision of the night, I stood on an eminence, from which I could see houses shaken like a reed in the wind. Buildings, great and small, were falling to the ground. Pleasure resorts, theaters, hotels, and the homes of the wealthy were shaken and shattered. Many lives were blotted out of existence, and the air was filled with the shrieks of the injured and the terrified.... The awfulness of the scenes that passed before me I cannot find words to describe. It seemed that the forbearance of God was exhausted and that the judgment day had come.... WV 496 1 Terrible as was the representation that passed before me, that which impressed itself most vividly upon my mind was the instruction given in connection with it. The angel that stood by my side declared that God's supreme rulership and the sacredness of His law must be revealed to those who persistently refused to render obedience to the King of kings. Those who choose to remain disloyal must be visited in mercy with judgments, in order that, if possible, they may be aroused to a realization of the sinfulness of their course (pp. 92, 93; italics supplied). WV 496 2 She woke up and switched on the lamp by her bed. It was 1:00 Tuesday morning. She was relieved to discover that she was safe in her room at the Loma Linda Sanitarium. WV 496 3 During the hours of Tuesday morning she seemed dazed (Letter 137, 1906). In the afternoon she and her helpers took the train for Los Angeles and went on to Glendale. WV 496 4 That night she was given another vision: WV 496 5 I was again instructed regarding the holiness and binding claims of the Ten Commandments, and the supremacy of God above all earthly rulers. It seemed as if I were before many people, and presenting scripture after scripture in support of the precepts spoken by the Lord from Sinai's height (The Review and Herald, July 5, 1906). News Of The San Francisco Earthquake WV 496 6 On Wednesday she attended a portion of the annual session of the Southern California Conference. As she neared the Carr Street church to fill her speaking appointment, she heard the newsboys crying: "San Francisco destroyed by an earthquake!" WV 496 7 A paper was purchased, and she and those with her in the carriage quickly scanned the "first hastily printed news" (Testimonies for the Church, 9:94). WV 496 8 As to the visions on Monday and Tuesday nights, she later commented, "It has taken me many days to write out a portion of that which was revealed those two nights at Loma Linda and Glendale. I have not finished yet" (The Review and Herald, July 5, 1906). She expected to write several articles on the binding claims of God's law and the blessings promised to the obedient. WV 497 1 After speaking at the dedication of the Paradise Valley Sanitarium in San Diego on April 24, Ellen White started back toward northern California via Loma Linda. Feelings of dread swept over her as she contemplated the trip home. She knew she would view with her own eyes destruction similar to what she had seen in vision."I did not want to see the ruins of San Francisco," she declared, "and dreaded to stop at Mountain View" (Ibid., July 19, 1906), where the beloved Pacific Press had suffered severe damage. As the train neared San Jose, just south of Mountain View, that Thursday morning, May 3, she could see everywhere the effects of the earthquake. WV 497 2 Changing cars at San Jose, they traveled the 10 miles (16 kilometers) to Mountain View. Here they were met at the railroad station by C. H. Jones, manager of the Pacific Press, and W. T. Knox, president of the California-Nevada Conference, headquartered in Mountain View. The drive to the press took them through town, where they saw the new post office leveled to the ground and the largest stores totally destroyed. But "when we saw the fallen walls of the Pacific Press," she reported, "we were sad at heart." Yet there was one reason for rejoicing--"No lives were lost" (Manuscript 45, 1906). The Tour Of Ravaged San Francisco WV 497 3 Monday the group set out for San Francisco. At Palo Alto they saw the wreckage of Stanford University. When they arrived at San Francisco they hired a horse-drawn cab to spend an hour and a half touring the ruined city. With Ellen White was her son, W. C., and two women, May Walling and Minnie Crisler, wife of Clarence Crisler, her chief secretary (31 WCW, p. 293). WV 497 4 As they rode together, they recounted a good many things. Exactly what was said we do not know, but various and sundry reports give us a composite picture of what took place: WV 497 5 The quake came at 5:31 Wednesday morning, April 18. The first casualty was the Point Arena Lighthouse, 90 miles (144 kilometers) to the north. The huge lenses and lantern exploded in a shower of glass. Earth waves two and three feet (one meter) high were seen plunging south at an incredible rate. Giant redwoods were mowed down. Beaches were raised and lowered. Trains were derailed. At one ranch the earth opened directly beneath an unsuspecting cow. With a bellow of terror the animal plunged into the gaping hole, its cry cut short as the crevice clamped shut, leaving only a twitching tail visible (G. Thomas and M. Witts, The San Francisco Earthquake, pp. 66, 67). WV 497 6 The city was largely asleep as the wave of earth upheavals struck San Francisco in a 28-second tremor just at dawn. * First there was a terrifying roar, and then stone and bricks began to fall like rain from taller buildings; chimneys toppled from almost every home. The streets heaved, and in places dropped as much as 30 feet (nine meters). Consuming Fire That Followed The Earthquake WV 498 1 A flicker of flame was seen in early dawn and then a dozen such tongues of fire here and there. The flames were started by broken power lines and fractured gas lines. Civilians and firefighters were soon at work, but to their dismay there was only a little water with which to quench the flames. And then no water. Some of the city's main water lines had been broken. WV 498 2 Some people looted breweries and liquor stores, and in certain areas drinking orgies added to the confusion. Drunken parents, unmindful of the perils about them, forgot babies and children, and in many cases were separated from them. One group of uncared-for, terrified children, thinking Telegraph Hill to be a safe place, flocked there, only to be consumed as the racing flames veered and took the hill (The Signs of the Times, May 30, 1906). Martial Law WV 498 3 The city was put under martial law, and military personnel were called in to assist. Soon every able-bodied man was engaged in the work of fighting the flames and removing the injured and dead from the rubble. Early curious visitors from down the peninsula were pressed into service. WV 498 4 Looting continued, especially in liquor and food stores. Police officers and soldiers were ordered to shoot on sight anyone involved in looting or in stripping jewelry from the dead. Throughout Wednesday terror and confusion reigned. Telephones were dead, telegraph wires were down, rail lines were inoperative. Thousands sought refuge in the less-stricken cities and towns across the bay to the east; crowded ferries did a heroic work in moving people. From these towns news of the magnitude of the catastrophe began to reach the outside world. WV 498 5 Throughout the night the sky was bright with firelight, and those in the parks without bedding were comfortably warm from the heat of the inferno. Food was scarce and, when available, in most cases was very expensive. As the changing winds spread the fire in all directions, food stores commandeered by police and military were thrown open and were soon cleaned out; this eased somewhat the food emergency. Destruction In The Central City WV 498 6 At the center of the city the earthquake took a heavy toll. Municipal and office buildings, as well as stores and hotels, were destroyed. Few buildings stood. Hundreds of people lost their lives in the collapse of several hotels. WV 499 1 Uncontrolled fires created more overall damage than the earthquake. Block after block succumbed to the flames in the three days following the quake. Since no cooking fires were allowed in buildings not inspected for safety, most cooking in areas where homes stood was done with improvised stoves on the sidewalks or in the parks. Water was treasured as gold. The military pitched tents in the parks to help care for the homeless. Bread lines measured a mile (two kilometers) long. In many cases families were separated; carriages carried signs and people wore placards stating, "I am looking for so and so." WV 499 2 It was only two weeks later that Ellen White viewed the 15 square miles (39 square kilometers) of rubble and devastation and listened to tales of the bizarre happenings. How similar it was to the scenes of the night at Loma Linda! Adventists And Adventist Properties WV 499 3 But what of Seventh-day Adventists and Adventist Church properties in San Francisco? While there were a few injuries, no lives were lost. The treatment rooms, sometimes referred to as the branch sanitarium, superintended by Dr. Lamb at 1436 Market Street, were housing some patients when the earthquake struck. The brick walls fell away from the building, but the patients, uninjured, were soon placed in the custody of relatives. The vegetarian cafeteria at 755 Market Street and the health food store at 1482 Market withstood the quake but in a few hours were swept away by flames. A number of Adventists lost their homes. WV 499 4 But the large church on Laguna Street, with its accompanying clinic, which James and Ellen White helped to build in the 1870s, was saved. Being a frame building, it suffered only minor earthquake damage, and in God's providence the ravaging fire was held in check two blocks from the church. Members were able to continue to use it and were glad to allow the Presbyterians to use it on Sundays. The Earthquake Special Of The SIGNS WV 499 5 What a unique opportunity this unprecedented catastrophe gave for telling the world the significance of such tragedies. The buildings of the Pacific Press were badly damaged (the loss was estimated at between $15,000 and $20,000), but managers, factory foremen, and editors quickly huddled to plan an "Earthquake Special" of the Signs of the Times, to be rushed through their undamaged presses. The journalism was good, illustrations outstanding, and the printing up to Pacific Press standards. Within a few days the first run of more than 150,000 copies was ready. From the initial planning, conferences across North America were appraised of the venture and orders in the multiple thousands poured in. WV 499 6 As banks in northern California were temporarily closed, the cash flow from the sale of the "Earthquake Special" into the Pacific Press was welcomed. Between press runs the illustrations were supplemented and in some cases upgraded. Of this project Ellen White declared: WV 500 1 We shall do all we possibly can to get the truth before the people now. The special number of the Signs of the Times is a medium through which much good will be accomplished. The Trip Home To Elmshaven WV 500 2 After touring the scene of tragedy, Ellen White and those traveling with her made their way home to St. Helena and Elmshaven. In that area damage was very light, consisting mainly of cracked and twisted brick chimneys. WV 500 3 Mrs. White reported in the Review and Herald concerning her visit to San Francisco shortly after the earthquake, reminding readers that by both pen and voice she had predicted disaster in San Francisco. She had warned people to seek homes away from the crime-filled cities known for their wickedness and defiance of God. WV 500 4 Did Ellen White predict the San Francisco earthquake? No, she warned that San Francisco and Oakland would suffer God's judgments. Was the vision at Loma Linda on the night of April 16 a portrayal of what would happen to San Francisco? No city was named. But the scene and particularly the instruction given by the angel in connection with it prepared Ellen White to write forcefully as to the real significance of such disasters. Certainly it did fit the great earthquake of 1906. Finding A Site For Pacific Union College WV 500 5 By 1908 the college at Healdsburg found itself needing room to breathe and grow. The attendance was dropping, and financial losses were heavy. The school building was now closely surrounded by the town, and the "boardinghouse" three blocks up the street was being choked by nearby residential housing. When built, the boardinghouse, on a five-acre (two-hectare) tract of land, was in the country, and it had been planned that as funds were available more land surrounding it would be purchased. But money was scarce, so part of the original acreage was sold. Houses soon sprang up. WV 500 6 Ellen White, who with W. C. White had led out in founding the college in 1882, was deeply interested in its welfare. At the California Conference session held in February a comprehensive resolution was passed calling for the disposal of the school properties in Healdsburg and establishing "an industrial college" in the country that would provide work for students and "furnish at least the agricultural and dairy products necessary for the college home" (Pacific Union Recorder, February 27, 1908). The Educational Society, which carried legal control, took official action to this effect three weeks later on March 19. WV 501 1 It was hoped that a property could be located rather quickly so that the school could open in the fall on the new site. Conference officials and Ellen White and her staff were on the constant lookout for a suitable place, perhaps with a building on it that could be put to immediate use. WV 501 2 At the well-attended Oakland camp meeting in early June, a special session of the California Conference was called. Here on June 9, after considerable discussion and a divided vote, plans to close Healdsburg College were approved and a committee of seven appointed to search for a new site. W. C. White, as well as conference officers, was on this committee. From time to time various sites were examined. WV 501 3 In August a property near Sonoma came to the attention of conference officers. This property, two or three miles (three or five kilometers) north of the town of Sonoma, consisted of 2,900 acres (1,174 hectares) of land, hills, mountains, valleys, and flatlands. On it was a spacious three-story, 38-room mansion called "The Castle" (36 WCW, p. 725; S. N. Haskell to EGW, August 13, 1908). Since the property was less than a mile (two kilometers) from a tiny Western Pacific Railway station called Buena Vista, that was the name used in designating it for inspections and negotiations. The Buena Vista Property WV 501 4 On Wednesday morning, September 2, the day after she had gone north following her five-week stay in southern California, Ellen White, with some members of the committee on school location, visited the Buena Vista property. WV 501 5 Remembering the Loma Linda experience, during which she recognized the buildings when she came onto the grounds, everyone quite naturally was eager to hear whether the Lord had given direct light that this was the site to be purchased. WV 501 6 On leaving the grounds, she felt impressed "that this was just such a location for our school as we had been looking for" (Letter 322, 1908). As to the suitability of the property, she noted that the tract of land was large, "away from the cities, where we could have an abundance of water and wood, and a healthful climate" (Ibid.). The well-furnished house with "every convenience" was also an important factor (Letter 324, 1908). But she did not identify the building as one shown to her. WV 501 7 Back in Oakland that night Ellen White was given instruction. Of this she wrote: WV 501 8 That night in my dreams I seemed to be making plans in regard to this property. One spoke to me and said, "How were you impressed with this location?" I replied, "Favorably; but I do not see how we can purchase: we have not the means. We might lessen the price by selling the stone winery." WV 502 1 "You cannot do that," our adviser said."If you should do so, parties who do not regard the seventh day would be at work on the land on the Sabbath. Your only plan will be to purchase the entire property, and keep every part of it under your control. Not one foot of the land should be allowed to come under the control of those who would work it on the Sabbath day" (Letter 322, 1908). WV 502 2 The committee members could easily see that Ellen White favored the property, but she did not have a "Thus saith the Lord" that this particular property should be secured. Further, she perceived that responsible committees made up of qualified men of experience must make the decision based on principles involved. WV 502 3 On Sunday morning, September 13, after a wakeful night, she wrote to Elder Haskell, who was now attending a camp meeting in Fresno, that she was afraid she might be taking too great responsibility in the matter. She declared: WV 502 4 I do not feel that I want the decision of this question to rest with me. I had only a hasty view of the place at Buena Vista, and while it corresponds to a place that had been shown me, I do not want you to feel that you must secure it on that account (Letter 256, 1908; italics supplied). WV 502 5 With a judgment enriched by the many visions God gave to her, she was influential in the making of important decisions, but never were the visions to take the place of study, initiative, faith, or hard work on the part of all concerned. The visions were not given to take the place of careful investigation and decision-making. Nor were her opinions, in the absence of special light, to be taken as authoritative. WV 502 6 So it was with the Buena Vista property. The principles that should guide in the selection of a site for a college were made clear, and any one of several places might have fitted these guidelines. In the absence of special light, Ellen White had to judge the same as her brethren as to the suitability of the property being investigated. WV 502 7 Here the matter rested for several months. WV 502 8 At the camp meeting in Fresno in late September, a special session of the constituency was held to consider, among other things, the matter of the college. The advantages and disadvantages of various sites were reviewed, and it was decided to accept whatever site might be chosen as long as the committee followed its best judgment and would be counseled by the Spirit of Prophecy. WV 502 9 Almost immediately definite steps were taken to purchase the Buena Vista property. The agreement was that 2,900 acres (1,174 hectares) would be purchased for $35,000 and the Healdsburg College properties. Only one thing remained--the owners must produce a proper abstract and clear title (36 WCW, p. 725). WV 503 1 But delay followed delay. When the transcript for the property finally was available, it was found that there were 22 defects in the title, some serious. The owner, in spite of his earlier promises, refused to do anything about it. Ellen White, when her counsel was sought, declared: "Tell them to put us in possession of the place, or to hand us back our money" (Manuscript 65, 1909). WV 503 2 While she was in the midst of the General Conference session in Washington in May 1909, the deposit on the Buena Vista property was returned. Mrs. White said: "In the dreams of the night the assurance was given that we must not become discouraged; if we could not obtain the Buena Vista place, there would be a more advantageous place for our school" (Letter 187, 1909). The Angwin Property A Better Place WV 503 3 Elder Haskell, president of the California Conference, recalled: WV 503 4 When word came to us at Washington, D.C., that the trade could not be completed because of errors in the title and other reasons, the servant of the Lord said, "If this cannot be obtained, it is because the Lord has a better place for us" (Pacific Union Recorder, September 2, 1909). WV 503 5 With the time for the opening of school nearing, and now with considerable funds in hand for the purchase of a school property, the locating committee began a new search. In July H. W. Cottrell, president of the Pacific Union Conference and a member of the committee on school location, found what he considered the ideal place. S. N. Haskell wrote of it to Ellen White, who was on her protracted return journey from Washington, D.C., to California. It was Angwin's resort hotel atop Howell Mountain, about four miles (seven kilometers) beyond St. Helena Sanitarium. The property seemed most promising. So sure were the brethren that this place met fully the qualifications for a college site held before them by Ellen White that negotiations to purchase for $60,000 were commenced at once. It was with restless difficulty that they awaited Mrs. White's return home in early September to gain her full support in the steps taken. WV 503 6 After an absence of five months and four days Ellen White reached her Elmshaven home on Thursday afternoon, September 9, ill and exhausted. All were eager for her to visit the Angwin school site without delay. She was too. So, although ill-prepared to do so, on Friday morning she insisted on driving the five miles (eight kilometers) past the sanitarium and up the narrow, rocky road to the top of Howell Mountain to see the property everyone was excited about. Ellen White Describes The New School Property WV 504 1 In letters to Edson and her granddaughter Mabel, Ellen White described what she found at Angwin. Selections from both letters tell the story: WV 504 2 We left home early on the morning of September 10, driving in my easiest carriage. It was a five-mile [eight-kilometer] climb to the top of the hill; then when about one mile [two kilometers] from the property the country became more level. WV 504 3 Elder [C. W.] Irwin met us at the place and showed us something of the grounds and buildings. As we drove along I marked the advantages over the Buena Vista property. True, there was not here the fine costly building that we found on the Sonoma property, but there were a number of buildings in good repair, and such as could be easily adapted to the needs of the school. The largest of the dwellings was a house of thirty-two rooms [the resort hotel], and in addition to this there were four cottages. All the rooms were well planned, and substantially but not extravagantly furnished. Everything about houses and grounds looked clean and wholesome (Letter 110, 1909). WV 504 4 Many advantages came to us in the house furnishings. The beds were all supplied with two good mattresses, one hair mattress and one of cotton wool, feather pillows and woolen blankets, some of which are very good indeed. All the floors are covered, some of the rooms with carpets, but most with a straw matting. The bed linen was all in good order. WV 504 5 There are sixteen hundred acres [648 hectares] of land in the property, 105 [43 hectares] of which is good arable land. There are twenty acres [eight hectares] of orchards, bearing apples, pears, plums, prunes, peaches, figs, grapes, and English and black walnuts. There are thirty acres [12 hectares] of alfalfa. We were much pleased with the fruit that we saw. At the time of our first visit there were many workers on the ground taking care of the prunes, some gathering the fruits and others preparing it for drying. Forty-five tons [40,860 kilograms] of prunes have been gathered from the orchard this year (Letter 114, 1909). WV 504 6 The large corn barn was filled to the roof with the best of lucerne [alfalfa] hay harvested from the land. In the carriage house we saw eight buggies and wagons. There were twenty milk cows, thirteen horses, and six colts included in this trade.... We are thankful for the abundant supply of pure water flowing from numerous springs, and thrown into large tanks by three hydraulic rams; also for the good buildings, for the good farmland, and for the hundreds WV 505 7 of acres of woodland, on which there are many thousands of feet of saw timber. We are thankful also for the machinery which is all in such good order, for the furniture, which though it is not fine, is good and substantial; for the fruit that is canned and dried, and which will be much appreciated by teachers and students this first year of school.... WV 505 1 We need have no fear of drinking impure water, for here it is supplied freely to us from the Lord's treasure house [300,000 gallons (1,135,500 liters) a day]. I do not know how to be grateful enough for these many advantages, but feel like putting my whole trust in the Lord, and as long as my life is spared to glorify my Redeemer (Letter 110, 1909). WV 505 2 On the following Sunday, September 12, a phone call came from Oakland, where the camp meeting was being held. The discussion of the new college was slated to come up the next day. Could Ellen White come? WV 505 3 Indeed she could. She went down Monday morning and that afternoon spoke for 20 minutes on the advantages of the Angwin site. There was no legal action needed, since the purchasing committee--Elders Knox, Cottrell, and Haskell--had, at the Fresno camp meeting a year before, been given power to act. Ellen White's address went far to confirm the faith of the people in the new project and ensure that their pledges would be paid (Pacific Union Recorder, September 23, 1909; Manuscript 59, 1909). WV 505 4 The Angwin resort property was not on the market when the search for a new school site was entered upon. The repeated delays held everything in abeyance until the ideal property became available. Then, with money in hand, the fully equipped and stocked Angwin property was purchased with confidence, and within a few weeks the school was ready for opening in late September. It was capable of caring for 150 students. Everything was on hand, just ready to put into use. All considered it providential. Of the experience Mrs. White wrote, "Now this lesson given us at this time of our great necessity was one of the most remarkable adventures in our experience" (Letter 187, 1909). For nearly a year principles had been reviewed, sites inspected, and money raised. Guidance came through the Spirit of Prophecy, but responsible men were not relieved of diligent study, tireless seeking, and the making of decisions. Faculty And Staff WV 505 5 The faculty and staff for the new school were quickly assembled. Ellen White, at the General Conference session in Washington, had urged that C. W. Irwin, for eight years principal of the Avondale school in Australia, be released from his work there and kept on in the States to head the new college. Church leaders concurred in this and Professor Irwin stayed by, ready to head the new school when a site was found and school could begin. WV 506 1 The editor of the Signs of the Times, Oscar Tait, a man of broad experience, was prevailed upon to become Bible teacher. Others, seasoned and capable men and women, were drawn in. When school opened on Wednesday, September 29, fifty students were ready to begin classes. The dedication of the new college on that day, with services held in the dance hall, which could seat 200, was an impressive and joyous occasion. Ellen White was there and was one of the speakers. In her 20-minute address she said: WV 506 2 We are very grateful to the Lord of hosts for this possession, for we have here just what we hoped to have in the Buena Vista estate.... God wanted us here, and He has placed us here. I was sure of this as I came upon these grounds.... The Lord designed this place for us, and ... it has been the work of His providence that has brought it into our possession (Manuscript 65, 1909). WV 506 3 And indeed, all recognized that the Lord had done just that. ------------------------Chapter 36--The General Conference Session Of 1909 WV 507 1 From an early date Ellen White seemed to be rather certain that she would attend the 1909 General Conference session to be held in Washington, D.C., May 13 to June 6. As early as September 1908 she wrote, "I expect to attend the next General Conference in Washington" (Letter 274, 1908). In November she was discussing the best route to take."But," she told Edson, "I dare not move in any action according to my own judgment." WV 507 2 As the time approached she wrote Edson on March 30: WV 507 3 We have decided our family party--Sara McEnterfer, Minnie Hawkins, W.C.W., and your mother--will leave next Monday.... We must go to Los Angeles and direct from there to Paradise Valley, stay a couple of days and then visit Loma Linda, and then on to College View and then to Nashville. I think this is the route. Then to Washington (Letter 183, 1909). WV 507 4 My health is quite good. I am thankful that my lame hip is little trouble to me now. I have much to be thankful for that at my age--in my eighty-second year--I can be up (Ibid.). WV 507 5 As planned, the party from Elmshaven left home Monday morning, April 5, and reached Mountain View in the early afternoon. After resting in Elder Cottrell's home for a few hours, they continued to San Jose to catch the 5:10 p.m. train for Los Angeles, and then it was on to San Diego and Paradise Valley Sanitarium. WV 507 6 Tuesday morning the party was again on its way, this time bound for College View, Nebraska, over the Salt Lake City and Omaha Railroad (37 WCW, p. 953). There Mrs. White spoke twice Friday morning, first to the students and faculty of Union College and then a few minutes later to the children in the elementary school room nearby (Letter 88, 1909). The topic of the Sabbath morning sermon in the College View church, where she addressed 2,000 people, was "Individual Cooperation" (Manuscript 31, 1909). Then again on Sunday she delivered her sixth sermon of the trip to those who gathered in the College View church. This was followed by an address to the college faculty on educational principles (Letter 84, 1909) and a tour of the school farm. WV 508 1 Tuesday morning, April 20, the group hastened on to Nashville, where she was entertained at Nashville Sanitarium for nearly a week, slipping out for a visit to the Hillcrest school and the Oakwood school. WV 508 2 Sunday afternoon she went out to the Madison school and addressed those attending a teachers' institute in progress there (Letter 74, 1909; Manuscript 15, 1909). She spent a few days at Madison, staying in their "new sanitarium" (Letter 74, 1909). WV 508 3 The journey to Huntsville, Alabama, to visit the school was exhausting. The train made frequent stops in the stifling heat, and she suffered pain in her troublesome left eye (Letter 74, 1909; 37 WCW, p. 959). But she talked to the students the next morning and visited the campus, the buildings, and the farm. That night she rode on the train to Asheville, North Carolina, and on Sabbath morning, May 1, took the service in the Haywood church. WV 508 4 On Sunday afternoon she addressed the congregation in the Black church pastored by M. C. Strachen, speaking on John 15. She tarried after the service to shake hands with the members. After dinner she left on the 2:05 p.m. train for Washington, D.C. By the time she reached Washington, she had spoken 14 times since leaving home. WV 508 5 In Washington she was entertained near the school grounds where the session was held, at the home of G. A. Irwin, General Conference vice president (37 WCW, p. 977). There she had two rooms--one for sleeping and the other in which to counsel with those who wished to see her. She quickly arranged for rooms in the nearby D. H. Kress home for Edson and Emma, and urged them to attend the conference at her expense, which they did. The 1909 General Conference Session WV 508 6 As in 1905, this General Conference session was held in a large tent pitched on the grounds of Washington Missionary College. The opening meeting convened at 10:45 a.m. Thursday, May 13. There were 328 delegates present, a number that swelled a little as the conference progressed. WV 508 7 The session itself was quite routine, with a great deal of time given over to reports of the progress of the cause around the world. A portion of each day was devoted to individual meetings of the various departments and to the business of the quadrennial session. WV 508 8 Sabbath morning, May 15, at 11:00 Ellen White addressed the session in the big tent. The Bulletin reported that it "was a day long to be remembered" as the "aged servant of God" stood in that large tent speaking to an audience of more than 1,000 people. She seemed to "lay upon those assembled representatives of the third angel's message the importance of rightly representing Christ to the world in our speech, in our character, in all our dealing with our fellow men, in order that we shall not be found fruitless in the great day of harvest" (p. 28). WV 509 1 She spoke 11 times in the big tent, taking the Sabbath morning services on three of the four Sabbaths of the session. WV 509 2 How did the voice of this little woman of 81 come through to the audience? Those who were there reported that they all heard her clearly and distinctly. One curious young minister, A. V. Olson, attending his first General Conference session, eager to find out for himself, sat near the front, where he heard her well. He went outside the tent, and even there her voice came through in clear tones. She did not shout. She had no public address system, but with a steady, low voice supported by her abdominal muscles, she spoke as she had been instructed by God (see Evangelism, 669). She made all hear, with no one straining to catch her words. WV 509 3 Reviewing instruction on the importance of healthful living, she listed strict temperance in eating as one reason for her ability to do so much work in speaking and writing (Letter 50, 1908). Addressing one influential minister on March 28, 1909, she declared, "True conversion to the message of present truth embraces conversion to the principles of health reform" (Letter 62, 1909). She also said: WV 509 4 It is our duty to act wisely in regard to our habits of eating, to be temperate, and to learn to reason from cause to effect. If we will do our part, then the Lord will do His part in preserving our brain-nerve power (Letter 50, 1908). WV 509 5 Ellen White used the opportunities given to her to speak in admonishing, encouraging, and instructing. Her prime theme was evangelistic outreach, with emphasis on both personal and city evangelism. Health reform and health interests were a close second. She had attended General Conference sessions from 1863 on, missing some while in Europe and Australia. She had been at the first general gathering of Sabbathkeeping Adventists in 1848, and at succeeding Sabbath Conferences had been with the brethren as they diligently studied the Word and formed the doctrinal structure of the church based on that Word. WV 509 6 The last meeting, Sunday afternoon at 3:00, June 6, was given to her."Partakers of the Divine Nature" was her theme. It came too late to be included in the Bulletin, but it was referred to in the last issue under the title "A Touching Farewell." WV 509 7 Thus closed the last sermon Ellen White was to make at a General Conference session. She moved away from the desk and started to her seat, then turned and came back, picked up the Bible from which she had read, opened it, and held it out on extended hands that trembled with age. She admonished, "Brethren and Sisters, I commend unto you this Book" (reported by W. A. Spicer, then secretary of the General Conference, in The Spirit of Prophecy in the Advent Movement, p. 30). WV 510 1 Thus in her last words to the leaders of the church officially assembled in conference Ellen White elevated the Word of God--that Word that had been so precious to her and that she freely used and ever kept before the church and the world. The Daily WV 510 2 During the General Conference session in Washington in 1909, signals of potential doctrinal controversy surfaced in which the "daily" of Daniel 8 largely figured." Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sacrifice was cast down" (Daniel 8:11). WV 510 3 "'The daily'--this phrase is best limited to the usually accepted sense of the morning and the evening offering, though some prefer a more general sense as an expression of everything connected with the worship of the sanctuary" (F. C. Cook, The Bible Commentary, Vol. VI, p. 344). WV 510 4 The question of the meaning of the "daily" was not a new one in Adventist history. William Miller had taught that it referred to paganism, but even before the Disappointment that view was questioned. The classic 1843 chart produced by Fitch and used by all the Adventist preachers omitted reference to the meaning of the "daily." WV 510 5 In 1847 O.R.L. Crosier had expressed the view that the "daily" refers to the high-priestly ministry of Christ in the heavenly sanctuary. Uriah Smith in 1854 briefly expounded this position (The Review and Herald, March 28, 1854). But Smith, rising to prominence shortly afterward in his Thoughts on the Book of Daniel (1873 ed., p. 163), went back to the view of William Miller. Smith's became the accepted position until the turn of the century, and thus was known as the "old view." Prescott's position was similar to Crosier's but nevertheless acquired the less-than-accurate designation as the "new view." WV 510 6 As careful students took time to examine all the evidence, many were led to accept the new view--A. G. Daniells and W. C. White among them--and polarization began to develop. After the close of the Pacific Union Conference session at St. Helena in late January 1908, some of the workers lingered on to spend a little time at Elmshaven studying the question. They met in the Elmshaven office--Daniells, Prescott, Loughborough, the Haskells, W. C. White, C. C. Crisler, and D. E. Robinson (DF 200). The meeting, in place of bringing some solutions to the problem, served only to harden positions. Counsel Against Agitating The Subject WV 510 7 Before Prescott left for the East on February 6, Ellen White spoke to him about the problem, telling him not to publish anything at that time that would unsettle the minds of the people regarding positions held in the past. She promised to write him on the subject (35 WCW, p. 217). WV 511 1 She did not write at once, but on June 24, 1908, she wrote to Prescott of perils that at times threatened his ministry. She spoke of a tendency on his part "to sway from clearly defined truth and give undue attention to some items which seem to require hours of argument to prove, when in reality they do not need to be handled at all." She wrote: WV 511 2 You are not beyond danger of making mistakes. You sometimes allow your mind to center upon a certain train of thought, and you are in danger of making a mountain out of a molehill (Letter 224, 1908). WV 511 3 A week later she wrote Prescott again, opening with the words: WV 511 4 I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds.... It will prove to be a great mistake if you agitate at this time the question regarding the "daily," which has been occupying much of your attention of late. I have been shown that the results of your making this question a prominent issue would be that the minds of a large number will be directed to an unnecessary controversy, and that questioning and confusion will be developed in our ranks.... My brother, let us be slow to raise questions that will be a source of temptation to our people (Letter 226, 1908). WV 511 5 Then she referred to her own relation to the matter and the fact that God had given no special revelation on it: WV 511 6 I have had no special light on the point presented for discussion, and I do not see the need of this discussion.... There have been different opinions regarding the "daily," and there will continue to be. If the Lord has seen fit to let this matter rest for so many years without correcting the same, would it not be wisdom on your part to refrain from presenting your views concerning it? (Ibid.; italics supplied). WV 511 7 This letter was not sent off immediately and we do not know what Ellen White may have instructed him orally, but he published no articles on the subject in subsequent issues of the Review. S. N. Haskell And The 1843 Chart WV 511 8 On August 28, 1908, almost two months after writing to Prescott, Ellen White wrote to S. N. Haskell, a stalwart advocate of the old view. Because in Early Writings she had made reference to "the 1843 chart" in connection with a mention of the "daily," Haskell had arranged for the publication of a facsimile copy of the chart and was circulating it. In her testimony to Haskell she stated: WV 512 1 Now, my brother, I feel that at this crisis in our experience that chart which you have republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. WV 512 2 There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it (Letter 250, 1908). WV 512 3 While Ellen White was without special light from the Lord on the particular point in question, she did receive light on the controversy the discussion was causing, and she wrote, "I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence." WV 512 4 Significantly, in closing her letter, she declared: WV 512 5 Elder Haskell, I am unable to define clearly the points that are questioned. Let us not agitate a subject that will give the impression that as a people we hold varied opinions, and thus open the way for those to work who wish to leave the impression on minds that we are not led by God. It will also be a source of temptation to those who are not thoroughly converted, and will lead to the making of rash moves (Ibid.; italics supplied). The Issue Of Inspiration WV 512 6 In the case of the "daily," those who held the old view, with Haskell in the lead, maintained that to veer away from it would strike a mortal blow to confidence in the Spirit of Prophecy because of what they claimed was her endorsement of that view in the chapter "The Gathering Time," published in her first little book in 1851 and republished in Early Writings, 74-76. In this chapter, written in September 1850, in the context of time setting and containing such expressions as "Time has not been a test since 1844, and it will never again be a test" and "The message of the third angel ... must not be hung on time," she wrote: WV 512 7 I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed. WV 512 8 Then I saw in relation to the "daily" (Daniel 8:12) that the word "sacrifice" was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the "daily"; but in the confusion since 1844 other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test (Early Writings, 74, 75). WV 513 1 While some who were involved in the discussion attempted to follow the counsel against agitating the matter of the "daily" as one of importance, and no articles on the subject appeared in the Review, Haskell did not remain silent. Writing to Elder Daniells on March 22, 1908, he declared: WV 513 2 It is the Early Writings that I would defend, and as long as I believe they teach the view I take, and there are many others that believe the same, and if Sister White does not give any explanation in harmony with Prescott's idea to defend the testimonies for the sake of others I shall defend them. Must I be made to believe the testimonies teach a certain thing, contrary to my own judgment and the reading of the writings, when Sister White herself does not so explain it? WV 513 3 Thus, with not a few the discussion took on a major significance--namely, the integrity of the testimonies and loyalty to the Spirit of Prophecy. The question of revelation-inspiration was pressed to the front. Study Of The Context Important WV 513 4 Concerning this whole matter W. C. White, after spending a day or two studying it carefully, on June 1, 1910, wrote to Edson, taking the position that the context of the statement must be considered. WV 513 5 It is evident that the vision of September 23, 1850, as published in Ibid., new edition, pages 74-76, under the title "The Gathering Time," was given to correct the prevalent error of time setting, and to check the fanatical doctrines being taught regarding the return of the Jews to Jerusalem. WV 513 6 The statement concerning the "daily" of Daniel 8:9-14, as published in Early Writings, appeared first in Present Truth, Vol. I. No. 11, dated Paris, Maine, November 1850. During the same month and in the same place, there was published the first number of Second Advent Review and Sabbath Herald, which has continued as the church paper of Seventh-day Adventists ever since. In this first number appears an article by Elder Joseph Bates on "The Laodicean Church," in which he writes at considerable length on the confused state of various bodies of Advent believers, in contrast with the unity that the commandment-keeping Adventists were endeavoring to maintain. On the point of confusion of many bodies of Adventists at that period in their history, over the question of prophetic "time," he declares: WV 514 1 "For six successive years, viz: from the fall of 1844 to the spring and fall of 1850, the most of these leading members have been aiding and assisting each other in changing the chronology, i.e., the world's history, to prove that they were on the true position. What have they gained? Answer, nothing but disappointment and confusion." WV 514 2 At one point a little later in the discussions Elder Daniells, accompanied by WV 514 3 W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to her and plied her with questions. His report of this interview was confirmed by W. C. White: WV 514 4 I first read to Sister White the statement given above in Early Writings. Then I placed before her our 1843 prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300 year period as they appeared on the chart. WV 514 5 I then asked if she could recall what was shown her regarding this subject. WV 514 6 As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement. WV 514 7 In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message. WV 514 8 I then asked her to tell what had been revealed to her about the rest of the "daily"--the Prince, the host, the taking away of the "daily," and the casting down of the sanctuary. WV 514 9 She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.... WV 514 10 The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the "daily" and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy (DF 201b, AGD statement, September 25, 1931). WV 515 1 Since charts figure in this matter, Ellen White's attitude in this interview is given strong support as the reckoning of the Cummings 1854 "prophetic chart" is studied. * In this the Jewish altar of "daily sacrifice" in 446 B.C. is used as the starting point for a new 2300-year time span set to end in 1854. This chart, published at Concord, New Hampshire, in 1853, was typical of charts that commenced the 2300 days with what was said to be the taking away of the "daily sacrifice." A Call To Halt The Controversy WV 515 2 Ellen White watched with growing anxiety and distress the time-consuming controversy between leading brethren on a point on which she repeatedly said she had received no light. On July 31, 1910, she could restrain herself no longer, and wrote: WV 515 3 I have words to speak to my brethren east and west, north and south. I request that my writings shall not be used as the leading argument to settle questions over which there is now so much controversy. I entreat of Elders Haskell, Loughborough, Smith, and others of our leading brethren, that they make no reference to my writings to sustain their views of the "daily." WV 515 4 It has been presented to me that this is not a subject of vital importance. I am instructed that our brethren are making a mistake in magnifying the importance of the difference in the views that are held. I cannot consent that any of my writings shall be taken as settling this matter. The true meaning of the "daily" is not to be made a test question. WV 515 5 I now ask that my ministering brethren shall not make use of my writings in their arguments regarding this question; for I have had no instruction on the point under discussion and I see no need for the controversy. Regarding this matter under present conditions, silence is eloquence (Manuscript 11, 1910 [see also Selected Messages 1:164]). WV 515 6 A few days later, on August 3, she addressed a communication to the ministry of the church: To My Brethren in the Ministry: Dear Fellow Workers, WV 515 7 I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of the "daily" of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work (Letter 62, 1910 [see also Selected Messages 1:167]). WV 516 1 Then she referred to the last prayer of Christ calling for unity, brought to view in John 17, and commented, "There are many subjects upon which we can speak--sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But," she urged, "let not the 'daily,' or any other subject that will arouse controversy among brethren, be brought in at this time, for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now." And she pleaded, "Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God" Ibid. WV 516 2 As to the discourses of Seventh-day Adventist ministers, her counsel was: WV 516 3 Our ministers should seek to make the most favorable presentation of truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood.... We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength (Ibid. [see also Selected Messages 1:167, 168]). WV 516 4 W. C. White repeatedly declared his position that statements in the Spirit of Prophecy must be taken in their proper context. On the question of the Early Writings statement in which the "daily" is mentioned, he considered it relevant that his mother had written much concerning the importance of the Advent movement and of the 2300-year prophecy, while the nature of the "daily" itself was "wholly ignored" in all her writings except in one 35-word sentence, found in the middle of the argument that "time has not been a test since 1844, and it will never again be a test." To him the context of the statement found in Early Writings seemed to involve the entire article in which the statement was originally written, the entire scope of the Ellen White writings on the subject, and the historical background of the original writing (DF 201b, WCW to J. E. White, June 1, 1910). WV 516 5 But larger issues than the identity of the "daily" concerned W. C. White: WV 516 6 I have told some of our brethren that I thought there were two questions connected with this [daily] matter that were of more importance than the decision which shall be made as to which is most nearly correct, the old or the new view regarding the "daily." The first is, How shall we deal with one another when there is difference of opinion? Second, How shall we deal with Mother's writings in our effort to settle doctrinal questions? (WCW to AGD, March 13, 1910). ------------------------Chapter 37--Loma Linda: More Than A Sanitarium WV 518 1 On the basis of the visions given to her, Ellen White had insights into the future of the work at Loma Linda that far exceeded concepts held by those about her. At the General Conference session at Washington, on June 1, 1909, she addressed the delegates, reading from a manuscript entitled "The Loma Linda College of Evangelists." In this she declared: WV 518 2 Loma Linda is to be not only a sanitarium, but an educational center. A school is to be established here for the training of gospel medical missionary evangelists. Much is involved in this work, and it is very essential that a right beginning be made.... WV 518 3 In regard to the school I would say, Make it especially strong in the education of nurses and physicians. In medical missionary schools, many workers are to be qualified with the ability of physicians to labor as medical missionary evangelists. This training, the Lord has specified, is in harmony with the principles underlying true higher education (The General Conference Bulletin, 1909, 308 [see also Testimonies for the Church, 9:173, 174]). WV 518 4 She spoke at length concerning the standards that should guide in the training of Seventh-day Adventists for medical missionary service, urging that "they are to be educated from the standpoint of conscience" and to follow right methods. WV 518 5 Step by step the counsels given by Ellen White seemed to be leading to a medical school fully recognized for the training given to physicians. Measures were taken with the view in mind that at Loma Linda one or two years of medical studies would be given, which might be accepted by a recognized medical college as part of a regular medical course. It seemed that the next step would be the securing of a charter that would give such work acceptance. Elder Burden, on September 20, 1909, counseled with Ellen White at her home about this. He found that she was distressed with any plan that called for "having medical students take some work at Loma Linda" and then "get the finishing touches of their education from some worldly institution." She exclaimed, "God forbid that such a plan should be followed," and commented, "I must state that the light I have received is that we are to stand as a distinct, commandment-keeping people" (Manuscript 72, 1909). WV 519 1 As the steps were taken to secure a charter for medical education at Loma Linda, Ellen White on November 5, 1909, gave strong counsel: WV 519 2 Some questions have been asked me regarding our relation to the laws governing medical practitioners. We need to move understandingly, for the enemy would be pleased to hedge up our work so that our physicians would have only a limited influence. Some men do not act in the fear of God, and they may seek to bring us into trouble by placing on our necks yokes that we could not consent to bear. We cannot submit to regulations if the sacrifice of principles is involved, for this would imperil the soul's salvation. WV 519 3 But whenever we can comply with the law of the land without putting ourselves in a false position, we should do so. Wise laws have been framed in order to safeguard the people against the imposition of unqualified physicians. These laws we should respect, for we are ourselves protected from presumptuous pretenders. Should we manifest opposition to these requirements, it would tend to restrict the influence of our medical missionaries (Letter 140, 1909 [Medical Ministry, 84]). A Charter Secured WV 519 4 On December 9, 1909, with the full approval of the General Conference Committee, a charter was secured under the laws of the state of California authorizing the College of Medical Evangelists to grant degrees in the liberal sciences, dentistry, and medicine (see The Story of Our Health Message, 383). WV 519 5 The biennial session of the Pacific Union Conference, held in the Mountain View church January 25-30, 1910, was a momentous meeting for the Seventh-day Adventist Church and one of deep concern for Ellen White. On the agenda was the matter of a medical school at Loma Linda. The future of medical education conducted by Seventh-day Adventists was in the balance. WV 519 6 In addition to the some 50 delegates in Mountain View for the opening meeting were both Ellen White and W. C. White; and from the General Conference, G. A. Irwin, vice president, and I. H. Evans, former treasurer, under appointment to a new assignment in eastern Asia. The usual reports, beginning with that of the union president, were presented and the various committees were appointed. WV 519 7 The nominating committee, working rather quickly, was ready with a report on Tuesday afternoon, but the secretary indicated that it failed to carry the signature of S. N. Haskell, a nominating committee member. Haskell was known to be a man of large experience and was the president of the largest local conference in the union--the California Conference--and someone proposed that the report, which included the name of the incumbent president of the union, be returned to the committee for further study. This was agreed upon. At this point the real issues, which had not been faced squarely earlier, came prominently to the front. In the nominating committee someone asked whether the incumbent "intended to stand as a stone wall to block the way of the Loma Linda College of Medical Evangelists" (WCW to AGD, January 28, 1910). WV 520 1 It was agreed that before proceeding further, consideration be given to the development of the work at Loma Linda in the light of the counsel received through the Spirit of Prophecy. All knew that the issue was whether the developing school should be a full-fledged medical school. All knew that if it was, the costs would be large and the involvement deep. Future Of Loma Linda With Plans Committee WV 520 2 Should the denomination attempt to organize and support a medical college? "The object to be gained was greatly to be desired, but the expense would be so large, and the difficulties so many, that they [the delegates] did not feel free to recommend the undertaking of such an enterprise, before satisfying themselves, first, that they correctly understood the instruction given in the communications received from Sister White" (Pacific Union Recorder, February 3, 1910). WV 520 3 Many of her statements relating to the point were reviewed, and there were differences of interpretation. Some held that the school she called for should be to train ministers in physiology and a knowledge of how to give treatments as a means of enhancing their ministry. Others held that the church was called upon to operate a school in which physicians would be trained. So at this point, on Tuesday, January 25, it was decided to make a specific inquiry of Ellen White. I. H. Evans, E. E. Andross, and H. W. Cottrell were authorized to place this before her in writing, with the hope that she would give a clear-cut answer in writing. Their letter opened: Dear Sister White, WV 520 4 We have read the testimonies, as far as we have seen them, that you have given concerning Loma Linda, and the establishment of a medical school in connection with the work at that place. As far as we know, our people are anxious to carry out the light that the Lord has given; but there is a difference of opinion between us in regard to what you mean when you use the term, "a medical school" (Ibid.). WV 520 5 Then the differences of interpretation were clearly outlined, probing especially the point as to whether the training along medical lines should "qualify the students who take the course to pass state board examinations and become registered, qualified physicians for public work." WV 520 6 This letter was submitted to Ellen White on Wednesday at noon. Early Thursday morning, January 27, she penned her reply, and sometime Thursday it was placed in the hands of the committee. It was short and to the point and left no room for doubt as to what she meant or the course the church should follow: WV 521 1 The light given me is, We must provide that which is essential to qualify our youth who desire to be physicians, so that they may intelligently fit themselves to be able to stand the examinations required to prove their efficiency as physicians. They should be taught to treat understandingly the cases of those who are diseased, so that the door will be closed for any sensible physician to imagine that we are not giving in our school the instruction necessary for properly qualifying young men and young women to do the work of a physician. Continually the students who are graduated are to advance in knowledge, for practice makes perfect. WV 521 2 The medical school at Loma Linda is to be of the highest order, because those who are in that school have the privilege of maintaining a living connection with the wisest of all physicians, from whom there is communicated knowledge of a superior order. And for the special preparation of those of our youth who have clear convictions of their duty to obtain a medical education that will enable them to pass the examinations required by law of all who practice as regularly qualified physicians, we are to supply whatever may be required, * so that these youth need not be compelled to go to medical schools conducted by men not of our faith. WV 521 3 This response, far-reaching in its implications, made it clear both to the committee on plans and the nominating committee that the work of developing the educational interests at Loma Linda must be in the hands of those in full sympathy with steps that should be taken. Problems For The Nominating Committee WV 521 4 But not all were in sympathy with such an advanced step. Chief among them was H. W. Cottrell, the president of the Pacific Union Conference. Ellen White was aware of this, as also were some on the nominating committee. Someone asked, "Are we to reelect the incumbent who will stand as a stone wall to block the way of the Loma Linda College of Medical Evangelists?" WV 521 5 On Thursday afternoon two members of the nominating committee interviewed Ellen White regarding the names that should be brought forward as the future officers of the Pacific Union Conference. She advised "a change in the presidency" (WCW to AGD, January 28, 1910). When this was reported to the delegates at the afternoon businesses session, it "created quite a sensation" (Ibid.). WV 521 6 That afternoon Mrs. White wrote a six-page letter to the president that included these words: WV 522 1 I am instructed by the Lord to advise our brethren to choose some other man to stand in your place as president of the Pacific Union Conference. This would make it less difficult than otherwise for you to put away some traits of character that are not Christlike (Letter 18, 1910). WV 522 2 She assured him that Jesus stood ready to help him overcome "objectionable traits" and fit him "for continued usefulness in His cause." She then spoke of the church's institutions as agencies of divine appointment, and stated that at times we should come into possession of favorable properties even though all the money for their purchase was not in hand. At such times, she said, "we are to learn to walk by faith when necessary." WV 522 3 The president received this testimony Thursday evening. Ellen White was to take the devotional hour on Friday morning. She chose to read to the congregation this letter that she had written the day before to the president, whose term would close with the session. This she followed with remarks that filled eight manuscript pages. She told of how since coming to the union session she had "been writing out the things that" she was "required to write," for, she explained, "the end desired could not be accomplished unless matters were brought before" the conference "plainly and decidedly." She told of the distress of soul this had caused her, but she said, "When messages come to me for the people of God, I must not conceal them, but must write them out, and speak of them" (Manuscript 25, 1910). WV 522 4 In the light of these most earnest words a deep solemnity came over the delegates. Turning to the work before them in the few closing hours of the conference, they appointed a new nominating committee, for the original committee had lapsed. WV 522 5 Later, on Sunday morning, the nominating committee brought in its report, presenting the name of G. A. Irwin for president of the Pacific Union Conference. Irwin was a seasoned administrator; for four years he had been president of the General Conference (1897-1901), with subsequent experience as president of the Australasian Union Conference and then as General Conference vice president. He was known to have unbounded confidence in the counsels of the messenger of the Lord. J. J. Ireland, a son-in-law of J. N. Loughborough, would stand by his side as secretary-treasurer. The Night Of The Decision WV 522 6 It was an eager but subdued group of workers and members that gathered that Saturday night in the Mountain View church. The outgoing president, who presided throughout the assembly, opened the meeting and then called Elder Irwin to the chair. Irwin reviewed the experience of the church in arranging in the 1890s for the education of physicians at the American Medical Missionary College in Chicago. He pointed out the church's responsibility in providing medical education for its youth under favorable spiritual conditions. Elder Burden followed with a review of the developments at Loma Linda. The letter to Ellen White and her response were read. WV 523 1 Burden was followed by I. H. Evans. The latter, on his way from Washington to Mountain View, had spent a few hours in Chicago conferring with the officers of the American Medical Association. This is the body that is recognized in the United States as establishing standards to be followed in medical education and practice. When Evans had presented the proposal that he had in mind, the medical men in Chicago laughed at the proposition, declaring that it was useless for Seventh-day Adventists, with their limited finances, personnel, and facilities, to consider starting a medical school."Why," they said, "the best you could do would be to start a 'C' grade school, and we are closing all 'C' grade schools." WV 523 2 But Evans was a man of faith. He opened his remarks in the Mountain View Saturday night meeting by saying: WV 523 3 I am deeply interested in what has been read to us tonight from the Spirit of Prophecy. The question before the meeting is one of great importance, and needs most careful consideration from every standpoint.... WV 523 4 Now, if we always were wise-hearted, and saw everything as the Lord would have us view it, there would be no need of further light through the Spirit of Prophecy; but we are mortal, and our vision is limited, and we often see things in a perverted light. Because of our lack of clear perception, the Lord in mercy speaks to His people through the Spirit of Prophecy. He has had to do this in the past, and we may well hope that He may long continue speaking to us concerning our duty and the needs of His cause. WV 523 5 Most earnest attention was paid as this representative from the General Conference pressed the matter: WV 523 6 Someone may say, "The time is most inopportune." But the question is, When the Lord reveals to us His desire that we shall establish a medical school and do it soon, is the time inopportune for doing such a work? WV 524 1 I can conjure up many reasons why at this time we are ill-prepared to establish and operate a medical school. It is not hard for any man to say that we have not the money at hand. Any man need not be very wise to say, "We do not know where we shall get medical men trained and qualified to take up this work." WV 524 2 But the question is, Will we establish this medical school, when the Lord has indicated so plainly our duty? I believe, brethren, if we step forward in the fear of God, and make an effort to establish this school, the Lord will help us and make the way clear. WV 524 3 W. C. White, in the last speech made, declared: WV 524 4 Brethren and friends, I believe that the Lord God of Israel is leader of this people, and I believe that it is He who is leading us to undertake this tremendous enterprise.... WV 524 5 And while the world will continue to say to us, as it has said in the past, "Ye are not able to go up and possess this field of usefulness," I believe that our people will unite in saying, "We are well able to go up and possess it, and do this great work" (Pacific Union Recorder, February 3, 1910). The Vote To Advance WV 524 6 At this point the delegates were called upon to vote on the recommendations presented by the plans committee. This called for the establishment of a full-fledged medical school at Loma Linda. The vote was unanimous. WV 524 7 Then the delegates proposed that the matter be submitted to the whole congregation for their action. Again the vote favoring the establishment of a medical school was unanimous. The die was cast. The church would have a medical school at Loma Linda. ------------------------Chapter 38--The 1911 Edition of the Great Controversy Not a Revision WV 525 1 As C. H. Jones, manager of Pacific Press, was preparing in early January 1910 for the annual constituency meeting to be held later in the month, he took stock of the accomplishments in 1909, the work in hand, and some things to which attention needed to be given in 1910. On January 5 he wrote to his close friend and long associate in the work of the church, W. C. White, listing things he felt needed consideration. Among these, under the heading "Great Controversy, English," he wrote: WV 525 2 It will be necessary to print another edition of this book on or before July, 1910. You are aware that the plates are worn out. New plates ought to be made before printing another edition. WV 525 3 Ellen White owned the printing plates for her books; whatever would be done with The Great Controversy would be done under her direction and at her expense. In these matters W. C. White served as her business agent. WV 525 4 The work that eventually was done in what has come to be known as the 1911 "revision"--a term too strong for what actually took place--was not contemplated in the initial plans. In other words, no need was seen for changes in the book at the time that plans were initiated for resetting the type, nor were any alterations in the E. G. White text contemplated, beyond technical corrections as might be suggested by Miss Mary Steward, a proofreader of long experience and now a member of Ellen White's staff. Work on the book was undertaken in a routine fashion and according to plan. Miss Steward reviewed the book, checking spelling, capitalization, punctuation, et cetera. She finished her work late in February. By mid-March Pacific Press had copy for resetting the first five chapters and a portion of the sixth. WV 525 5 In the meantime, as a corollary to resetting The Great Controversy, thoughts began to develop both in the minds of Ellen White and the members of her staff regarding certain features of the new reset book. These related not only to the physical features of the book--typeface, illustrations, et cetera--but also to the text itself. Mrs. White wrote of this to F. M. Wilcox, chairman of the Review and Herald board: WV 526 1 When I learned that The Great Controversy must be reset, I determined that we would have everything closely examined, to see if the truths it contained were stated in the very best manner, to convince those not of our faith that the Lord had guided and sustained me in the writing of its pages (Letter 56, 1911). WV 526 2 These and other considerations led W. C. White to reach out for helpful suggestions. He reported: WV 526 3 We took counsel with the men of the Publishing Department, with state canvassing agents, and with members of the publishing committees, not only in Washington, but in California, and I asked them to kindly call our attention to any passages that needed to be considered in connection with the resetting of the book (WCW to "Our General Missionary Agents," July 24, 1911 [see also Selected Messages 3:439, 440]). WV 526 4 As suggestions began to come in, he called a halt to typesetting and the making of printing plates. At this point 120 pages had been sent to the type foundry for platemaking, and type had been set for 100 more pages. Considerations Initiated By Plans For A New Edition WV 526 5 The Great Controversy was Ellen White's most important book. She regarded it as a volume designed to win readers to an understanding and acceptance of the light of present truth. This lifted the matter of a new edition somewhat above the mechanical production of a volume for literature evangelists to introduce to the people of the world, to the excellence of the text itself, depicting the great controversy story in an accurate and winning way. WV 526 6 So, relatively early in 1910, there loomed before Ellen White, her staff, and the publishers the task of perfecting the text to reflect a precision of expression and the employment of words acceptable to both Catholic and Protestant readers. The steps to accomplish this were grasped somewhat progressively. While Ellen White, with a full sense of this implication, carried the responsibility for many changes in the text, she delegated the details of the work to several members of her experienced and trusted office staff. But she held herself as the ultimate judge, and she would from time to time consider specific points and finally review the text of the manuscript. WV 526 7 It should be stated here that neither Mrs. White nor her staff considered what was done as an actual "revision," and all studiously avoided the use of the term, for it was entirely too broad in its connotation. WV 527 1 It was agreed upon early that the new edition of the book should be held as nearly as possible, page for page, to the widely circulated 1888 printing. At the outset, work on the illustrations for the new book had been undertaken. This was a point of importance in a volume to be sold by colporteurs. WV 527 2 The typesetting that had begun was now being held in abeyance. W. C. White at first thought that the delay would be only a week or two, allowing, as he said in his letter to Jones on May 17, 1910, for "careful study of suggestions ... recently received from brethren connected with the Review and Herald." White continued: WV 527 3 You may be sure we will do all we can to minimize the changes, not only in the pages molded and in the pages set, but in the whole book. We feel, however, that now is the time to give faithful consideration to the suggestions that have been made to us. Finding Sources For The Quotations WV 527 4 The most demanding of the tasks connected with readying the book for resetting was the tracking down of all quotations employed in the book--417 in all, drawn from 75 authors, 10 periodicals, and three encyclopedias. It was while Ellen White was in Europe and had access to the library left by J. N. Andrews at the denomination's publishing house in Basel, Switzerland, that the manuscript for the 1888 edition was largely prepared. At Elmshaven Clarence Crisler was now in charge of seeking out the sources and verifying the quotations. Progress Report To Elder Daniells WV 527 5 In a letter to A. G. Daniells written on June 20, 1910, W. C. White reported: WV 527 6 During the last two weeks, we have been busily engaged in studying those matters which demanded consideration in connection with the bringing out of the new edition of Great Controversy. When I presented to Mother questions as to what we should do regarding the quotations from historians and the references to these historians, she was prompt and clear in her opinion that we ought to give proper credit wherever we can. This has called for a good deal of searching of histories. WV 527 7 Brethren Crisler and [D. E.] Robinson have taken much pains to look up the very best English authorities for the bulls and decrees and letters quoted and referred to, and they have been successful beyond my fondest hopes. WV 527 8 Then White wrote of the involvements in the preparation of the new edition of the book: WV 528 1 Further than this there will be very few changes made. In a few places where ambiguous or misleading terms have been used, Mother has authorized a changed reading, but she protests against any change in the argument or subject matter of the book, and indeed, we find, as we study into the matter, a clear and satisfactory defense for those passages to which our critics might take exception. WV 528 2 There are a few historical matters which we are still searching for. The most perplexing one is that regarding the three and a half days when the dead bodies of the two witnesses lay unburied, as referred to in Revelation 11:9-11 (DF 836). E. G. White Settles The Question Of The D'Aubigné Quotations WV 528 3 Ten days after this report was made by W. C. White to A. G. Daniells, a question arose, sparked by the checking of all quoted materials in the book. It was found that the most frequently quoted historian was D'Aubigné, whose History of the Reformation, written in French, had been published in five translations in England and the United States. Three of the translations were represented in The Great Controversy, but it was discovered that only one had the wholehearted approval of the author. The question now was, "Should all the matter quoted from this author be from just the one that had the author's approval?" To do so would call for a good many changes in The Great Controversy text, and in some cases, provide a less desirable wording. Work on the pages involved was held up until this matter could be settled by Ellen White herself. WV 528 4 In the meantime, possibly with some intimation of the question that had to be settled, Mrs. White made a clear-cut statement to Mary Steward that Mary carefully wrote out, dated, and signed on July 31. Here it is: WV 528 5 Whenever any of my workers find quotations in my writings, I want those quotations to be exactly like the book they are taken from. Sometimes they have thought they might change a few words to make it a little better; but it must not be done; it is not fair. When we quote a thing, we must put it just as it is (DF 83b). WV 528 6 To make any alterations in the text of the book written under the inspiration of the Spirit of God, especially a book as widely circulated and studiously read as The Great Controversy, was recognized by Ellen White and the staff at Elmshaven as something that would raise questions in the minds of Seventh-day Adventists. Many were jealous for Ellen White and the Spirit of Prophecy, and, not having thought the matter through, held, for all practical purposes, to a theory of verbal inspiration in the work of God's prophets. An action disavowing this stance was taken by the General Conference in session in 1883. But by 1911 this was either unknown or forgotten by Adventists generally. Here is the wording: WV 529 1 We believe the light given by God to His servants is by the enlightenment of the mind, thus imparting the thoughts, and not (except in rare cases) the very words in which the ideas should be expressed (The Review and Herald, November 27, 1883 [in MR, p. 65, and Selected Messages 3:96]). WV 529 2 And W. C. White, in the 1911 statement, approved fully by his mother, addressed himself specifically to the matter of verbal inspiration. He pointed out: WV 529 3 Mother has never laid claim to verbal inspiration, and I do not find that my father, or Elders Bates, Andrews, Smith, or Waggoner, put forth this claim. If there were verbal inspiration in writing her manuscripts, why should there be on her part the work of addition or adaptation? It is a fact that Mother often takes one of her manuscripts, and goes over it thoughtfully, making additions that develop the thought still further (WCW Letter, July 24, 1911 [see also Ibid., 3:437]). Clarence Crisler's Testimony WV 529 4 In January 1911 Clarence Crisler wrote to Guy Dail in Europe offering his testimony regarding what he saw of God's guiding hand in the writing of The Great Controversy: WV 529 5 The more closely we examine the use of historical extracts in Controversy, and the historical extracts themselves, the more profoundly are we impressed with the fact that Sister White had special guidance in tracing the story from the time of the destruction of Jerusalem, down through the centuries until the end. No mortal could have done the work that she has done in shaping up some of those chapters, including, we believe, the chapter on the French Revolution, which is a very remarkable chapter, in more ways than one. WV 529 6 And the more we go into these matters, the more profound is our conviction that the Lord has helped not only Sister White in the presentation of truth, but that He has overruled in the work of other writers, to the praise of His name and the advancement of present truth. WV 529 7 Our brethren in years past have used many quotations, and, as a general rule, the Lord surely must have helped them to avoid making use of many extracts that would have led them astray. Of course there is still a great deal of room for improvement, even in a book like Elder U. Smith's Daniel and Revelation. But not so much needs to be done, as might have had to be done, if the Lord had not given special help to these various writers (DF 84d, CCC to Guy Dail, January 3, 1911). A Review Of What Was Done To The Book WV 530 1 With the new printing of The Great Controversy now on the market it was important to take particular note of exactly what was done in preparing the copy for resetting the type for the 1911 edition. W. C. White was in charge of the work at Elmshaven; he was the principal spokesman during the period of work on the book, and quite naturally was the one to make explanations that might be called for. WV 530 2 On July 24, 1911, a few days after receiving a copy of the new book, he wrote a letter addressed to "Publishing House Managers," which he repeated the next day in a letter to "Our General Missionary Agents" (publishing department leaders). This he later included in a statement read to the General Conference Committee in its Autumn Council held in Washington, D.C. These W. C. White letters of explanation, quoted from in this chapter, carried Ellen White's written approval. Because of limitations in space, only excerpts can be included in this chapter. The reader is urged to pursue them in full in Appendix A of Selected Messages, book 3. WV 530 3 After mentioning that the new book runs page for page, he introduced the principal features: WV 530 4 The most noticeable change in the new edition is the improvement in the illustrations. Each of the forty-two chapters, together with the preface, introduction, contents, and list of illustrations, has a beautiful pictorial heading; and ten new full-page illustrations have been introduced, to take the place of those which were least attractive. WV 530 5 The thirteen appendix notes of the old edition, occupying thirteen pages, have been replaced by thirty-one notes occupying twelve pages. These are nearly all reference notes, intended to help the studious reader in finding historical proofs of the statements made in the book.... WV 530 6 In the body of the book, the most noticeable improvement is the introduction of historical references. In the old edition, over 700 biblical references were given, but in only a few instances were there any historical references to the authorities quoted or referred to. In the new edition the reader will find more than 400 references to eighty-eight authors and authorities (WCW Letter, July 24, 1911 [see also Ibid., 3:434]). E. G. White Reads And Approves Changes WV 531 1 From time to time as the work of The Great Controversy progressed, important matters were taken to Ellen White for decision, and the staff at Elmshaven worked under general instructions from her. Finally, when the type was set and proof sheets were available from the publishers, a set was marked showing clearly both the old reading and the new, and these were submitted to her for careful reading and approval. An envelope in the White Estate Document File No. 85e carries the notation: "Controversy Proofs Prepared for Mrs. E. G. White's Inspection and Approval." "All approved." WV 531 2 At last the work was done, a work much more demanding than was anticipated when those involved began in January 1910. By early July 1911 the book was in the binderies of Pacific Press and the Review and Herald. On Monday, July 17, copies of the newly published The Great Controversy--the 1911 edition--were received at Elmshaven. It was a joyous day. Time Running Out; Important Counsels WV 531 3 Writing and book preparation occupied most of Ellen White's time during the last years of her life. She worked with a sense of time running out. But as in earlier years, her ministry was somewhat mixed. From time to time writing was laid aside for important interviews, occasional appointments in nearby churches, trips to Loma Linda, and camp meetings. Book Preparation WV 531 4 The Acts of the Apostles. When the staff at Elmshaven late in 1910 learned that the Sabbath school lessons for 1911 were to be on the early Christian church, it was contemplated that materials on New Testament history, released week by week in Review and Herald articles, would serve as lesson helps. WV 531 5 Then the plan was that Clarence Crisler, as soon as the work on The Great Controversy was completed, would assemble materials on the life of Paul. He would take the 1883 E. G. White book Sketches From the Life of Paul as the foundation of this work. This book had been long out of print; Mrs. White had been looking forward to the time when she could expand its presentation. Now Crisler would draw from this as well as from other E. G. White sources of the past 25 or more years. WV 531 6 Because Maggie Hare (now Mrs. Bree), hard at work on the experiences of the early Christian church, became ill, the work was delayed; the deadline for copy for the January 5 issue of the Review, the time when the new series was to begin, was missed (WCW to F. M. Wilcox, January 17, 1911). But four weeks later the Review and Herald carried two articles in time to parallel current Sabbath School lessons. WV 532 1 Ellen White was much involved in the task, going over the materials as they were assembled, doing some editing and writing to fill in gaps. All of this was done with an eye on the full manuscript for the forthcoming book to be known as The Acts of the Apostles. On October 6, 1911, she wrote: WV 532 2 I feel more thankful than I can express for the interest my workers have taken in the preparation of this book, that its truths might be presented in the clear and simple language which the Lord has charged me never to depart from in any of my writings (Letter 80, 1911). WV 532 3 The Acts of the Apostles was off the press and ready for sale in late November. WV 532 4 It was with satisfaction that Ellen White's staff noted her ability to engage actively in the preparation of book manuscripts at this late period in her life. WV 532 5 Prophets and Kings. When the year 1912 dawned, Ellen White was in her eighty-fifth year. Acquaintances, church leaders, and her family marveled at her continued ability to produce. In early January she wrote: WV 532 6 There will be one more book--that dealing with the Old Testament history from the time of David to the time of Christ [Prophets and Kings]. The material for this book has been written, and is on file, but is not yet put into shape. When this book is complete, I shall feel that my work is finished. Yet I can hold my pen as firmly today as I have done in years past (Letter 4, 1912). WV 532 7 Back in 1907 Clarence Crisler had assembled Ellen White's writings on Ezra for a series of Review articles. The Sabbath school lessons for the first quarter of 1907 were on the book of Ezra, and it was hoped these articles would provide collateral reading. WV 532 8 The task was larger than expected, and while the preliminary material on Nehemiah was printed in the Review in March and April, it was not until January and February 1908 that the five articles on Ezra were published. But the 18 articles on this phase of Old Testament history were steps in the preparation of Prophets and Kings. WV 532 9 The main thrust in preparing Prophets and Kings, however, was in the late summer months and fall of 1912. Ellen White wrote: WV 532 10 Just now, what strength I have is given mostly to bringing out in book form what I have written in past years on the Old Testament history from the time of Solomon to the time of Christ. Last year The Acts of the Apostles was put into print, and is being widely circulated; and now we are making good progress with this Old Testament history. We are advancing as fast as possible. WV 533 1 I have faithful and conscientious helpers, who are gathering together what I have written for the Review, Signs, and Watchman, and in manuscripts and letters, and arranging it in chapters for the book. Sometimes I examine several chapters in a day, and at other times I can read but little because my eyes become weary and I am dizzy. The chapters that I have been reading recently are very precious (Letter 20, 1912). WV 533 2 There had been a hastening of the work on Old Testament history, with the determination to bring it to completion while Ellen White could be involved. Now the task was well along, and Clarence Crisler went back to some of the chapters that in richness came short of most of the manuscript. With Ellen White's counsel and help, he was rounding them out. This is why the manuscript, which earlier had been spoken of as almost completed, was still in preparation. Wrote Crisler on New Year's Day 1915: WV 533 3 As we find new material from the file and add to the chapters that have already been prepared and passed upon, and reread these amplified portions to her, she seems to enjoy going over them anew. This perfecting of the manuscript is slow work, but very interesting; and we are hopeful of the outcome (CCC to WCW, January 1, 1915). WV 533 4 This manuscript, published under the title of The Captivity and Restoration of Israel, had not been completed at the time of Ellen White's death, but was completed by Clarence Crisler from materials in the manuscript file. Later it was published as Prophets and Kings. WV 533 5 Other books that were being compiled from file material in much the same way but which were completed later were: Gospel Workers, Education, The Ministry of Healing, and Life Sketches of Ellen G. White. Ellen White's Last Trips To Loma Linda WV 533 6 On Thursday, March 30, 1911, Ellen White broke away from the work at Elmshaven. Taking with her Helen Graham, one of the secretaries, and Sara McEnterfer, her traveling companion and nurse, she set out for Loma Linda, where important meetings of the board were to be held early in April. WV 533 7 There were 76 acres (31 hectares) of land in the 1905 purchase of the Loma Linda property, 23 (9 hectares) in the hill site and the remaining 53 (21 hectares) in a strip of fertile valley land extending three fifths of a mile (one kilometer) toward the railway. The hill land was half occupied by buildings, lawns, drives, et cetera; the other half was orchard. Of the valley land, a portion provided a site for barns, stables, vegetable garden, and three acres of apricot trees. The balance was in alfalfa, and there was land suitable for grain. WV 534 1 Pressed as they were for money to meet the $40,000 purchase price, some looked hopefully to the sale of the valley land as building sites. When Ellen White heard of this, she urged that no land be sold. WV 534 2 None was sold. J. A. Burden and others associated with him felt there was a need of acquiring even more land for the institution. Within a few months a 30-acre (12-hectare) site just east was offered for something less than $100 an acre, and it was secured. WV 534 3 Shortly after this, Ellen White asked to see this land and was taken to the top of the sanitarium building where she could view it. G. A. Irwin, board chairman, reported that she scanned it carefully for a time, and then remarked, "Well, we are thankful we have it" (Special Testimonies, Series B 17a:2). WV 534 4 Then she turned and looked to the north, to the land in the front of the sanitarium that stretched to the railroad and Colton Avenue beyond. She waved her hand and declared: "The angel said, 'Get all of it.'" Somewhat startled, those with her reminded her of the financial difficulties experienced in securing what land they had, and she responded: "Well, we shall be thankful for what we have," and turned and went to her room. The brethren pondered just what was included in the words of the angel, "Get all of it." WV 534 5 The land north of the institution was in several tracts. One, of 150 acres (61 hectares), was held at $18,000; another, of 55 acres (22 hectares), was held for $20,000; another 27 acres (11 hectares) could be had for $2,250; and still another 20 acres (eight hectares) just north of the railway was available for $750. But who had the foresight, and where would the money come from? Nothing was done, and three years went by. But in those three years some of the tracts were sold, and what was left doubled in price. WV 534 6 When the decision to develop a medical school at Loma Linda was reached in 1910, the pattern of thinking began to change. In May, at the time of the organization meeting held at Loma Linda, at which Ellen White was present, steps were taken to secure land just in front of the institution. It was purchased for about $600 an acre. On Hand for The 1911 Constituency Meeting WV 534 7 Now it was April 1911, and Ellen White was at Loma Linda again. Her intense interest in the developments there led her for a year or two to go south to be present when the major board meetings were held in the spring and fall. Her counsel was much treasured by those who moved ahead, eager to see that the work was done in harmony with the mind of God as revealed through His messenger. WV 534 8 The 1911 constituency meeting was held during the first week of April. The record reveals that among other things, study was given to the importance of securing more land adjacent to the institution. A number looked over the Kelly tract of about 85 acres (34 hectares), available at $300 an acre, but no action was taken to purchase it. WV 535 1 Immediately following the meetings of the constituency and the board, Ellen White went on south to spend a few days at Paradise Valley Sanitarium. But 10 days later she was back at Loma Linda, saying that her work there was not finished. The matter of securing more land rested heavily on her heart, and she talked of it and took several trips by carriage to look things over again. Repeatedly she stated that she had been instructed that the denomination should secure the land adjoining the sanitarium, and she urged that the brethren pray over the matter so that they might have light to know what to do. She mentioned the troubles that would come if others were allowed to secure the land and sell it to unbelievers. WV 535 2 Her rather relentless pressing of the matter led Elder Burden to call a council meeting of available workers on Thursday, April 20, to consider what should be done in the light of the availability of the Kelly tract. Ellen White was the principal speaker. After a few opening remarks she came right to the point: WV 535 3 Today with Sister McEnterfer, and again with my son, I rode around the Loma Linda grounds, and took more particular notice of them than ever before; and I feel very thankful that we have such a place.... In our meetings during this council, we have been speaking of the higher education. What is the higher education? It is to understand Christ's works and teachings, and to follow on to know the Lord. It is to know that His going forth is prepared as the morning. WV 535 4 Today, as I looked over the place more thoroughly than ever before ... I felt gratitude in my heart toward God, that through His providence we had been brought into possession of Loma Linda. I felt thankful also to see the improvements that have been made since we have had the place. And I thought how important it is that we make every move in accordance with the will of God. WV 535 5 As the Lord prospers us, we should manifest our gratitude by a willingness to advance. We should see the advantage of adding to that which we already have. I feel a burden regarding the danger of letting anybody come into the neighborhood to spoil the place. WV 535 6 There is a piece of land across the railroad, lying next to a piece already purchased, which should be secured.... I am sure, from the representations that have been made to me, that this piece of land ought to come into our possession. WV 535 7 If you are wise, the next time I come here you will have that land. I will try to help you all I can. Let us work intelligently. WV 536 1 She pledged $1,000 toward the purchase of the tract. Then she assured her audience that she was well pleased with what had been accomplished at Loma Linda."When one sees the prosperity that has attended the work," she said, "and the spirit of consecration that prevails, the conviction deepens that you are working in harmony with God." In closing her remarks, she added: WV 536 2 I am highly gratified as I look upon the land we already have. This will be one of the greatest blessings to us in the future--one that we do not fully appreciate now, but which we shall appreciate by and by. I hope that you will get the other land that I have spoken of and join it to that which you already have. It will pay you to do this (Manuscript 9, 1911). WV 536 3 She made this interesting prediction: WV 536 4 "The Loma Linda institution, if conducted according to the will of God, will become the most important in its work of all our institutions throughout the world" (WCW to AGD, June 16, 1912). WV 536 5 In the development of the medical school the point had been reached where provision had to be made for the clinical years of physician training. At first it was hoped that these needs could largely be met with the construction of a modest hospital at Loma Linda. Now it was clear that with the relatively sparse population in the area, the hospital at Loma Linda would be inadequate; they had to look to a populated area. WV 536 6 As the Loma Linda board wrestled with the problem, they were well aware of Ellen White's repeated advice that a sanitarium should not be located in Los Angeles. She was drawn in for counsel, and met with the board on the afternoon of April 4. W. C. White had discussed the matter of the clinical needs with his mother as they drove together that morning about the Loma Linda grounds. It now seemed overwhelmingly evident that the clinical work needed to be done largely in a center of population, and the question had narrowed down to a choice of going into Los Angeles for all of the clinical work or of doing part of the work at Loma Linda and part in Los Angeles. WV 536 7 Ellen White spoke up cheerfully and promptly and said that that was the better way--to do part of the work in Loma Linda, and part in Los Angeles. Both in the conversation with her son and now with the board, she supported this proposition (Manuscript 14, 1912). WV 536 8 After spending another week or two at Loma Linda, she returned to Elmshaven where it was back to the work of reading manuscripts, writing, and occasionally filling speaking appointments. WV 536 9 After the month long stay in southern California, Ellen White found living and working conditions at Elmshaven more comfortable than they had been in former winters. A new steam central heating plant had been installed, with a large wood-burning furnace in the basement of a nearby tank house. While fireplaces would continue to enhance the attractiveness of the home, they would not be used exclusively to heat the large rooms with their high ceilings. And in the office steam radiators also took the place of the messy little wood stoves. The Visit of Bookmen WV 537 1 On Thursday, January 23, 1913, the staff at Elmshaven, except for W. C. White, who was in the East, played host to a group of about 40 men and women who arrived at the home about 4:00 p.m. For several days the literature evangelists working in the five union conferences in the territory of Pacific Press had been in Mountain View, together with conference leaders and others, for a convention. Now colporteurs, some of their wives, church leaders, and some others were spending the day visiting Pacific Union College, St. Helena Sanitarium, and Elmshaven. WV 537 2 Advance notice had been given and preparations were made to receive them. Appropriate exhibits showing books, documents, manuscripts, and letters that would be of interest to visitors were set up in the library room next to the manuscript vault. WV 537 3 As they crowded into Ellen White's living room and dining room, she came down to receive them and to read her message of greeting. It said, in part: WV 537 4 I welcome you all to "Elmshaven," the refuge that I found prepared for me on my return from Australia. In this quiet and comfortable home we have been able to prepare articles and books for publication. I hope you will enjoy your visit, and that you may come again. In your prosperity and welfare I am deeply interested.... WV 537 5 All who consecrate themselves to God to work as canvassers are assisting to give the last message of warning to the world. They are the Lord's messengers, giving to multitudes in darkness and error the glad tidings of salvation (Letter 3, 1913). WV 537 6 After recounting some experiences in which Seventh-day Adventists were led to gain a broader grasp of the task before them, she urged her guests to pray for a deeper experience, and urged also that they go forth with hearts filled with the precious truths that God had given His people for this time. WV 537 7 After addressing them for about 30 minutes, she presented each with one of her books of their choice--The Desire of Ages, The Acts of the Apostles, or some other. The gift was made doubly memorable by a card in each book bearing a printed message of good cheer and her signature. The General Conference Session Of 1913 WV 538 1 The thirty-eighth session of the General Conference was scheduled to be held in Washington, D.C. from May 15 to June 8, 1913. As with the 1909 session held four years before, meetings would be in a large tent pitched on the grounds of Washington Missionary College in Takoma Park, Maryland. The expectation was that Ellen G. White, now 85 years of age, would not attempt to attend. In early May she made her final decision, writing to Edson on the seventh, "I shall not attend. I desire to save my strength for the work here that is essential to be done" (Letter 9, 1913). W. C. White wrote that she was quite content with the decision (WCW to AGD, May 1, 1913). She did, however, prepare two messages to be read to the session and sent them with her son. WV 538 2 On the first Sabbath afternoon of the session W. C. White was called upon to read Ellen White's message of greeting to the delegates. It contained a challenge to face the work with hopefulness and courage and venture to undertake by faith the work called for--a work they could not fully understand; as they went forward in the fear of God, they would receive rich blessing. She was referring to evangelizing the cities. WV 538 3 Ellen White had a continuing burden for the cities. In September 1909 Testimonies for the Church, volume 9, carried a section titled "The Work in the Cities," with a strong appeal to ministers and laymen."Behold the cities," she urged, "and their need of the gospel!" (p. 97). She told of how the need of earnest laborers among the multitudes of the cities had been kept before her for more than 20 years (Ibid.). WV 538 4 The General Conference Bulletin reported the response to Ellen White's message: WV 538 5 The reading of this letter brought forth many hearty "amens" from the brethren on the rostrum and throughout the congregation. Tears flowed freely as Sister White's expressions of confidence in her brethren and in God's leadership of His people were read (The General Conference Bulletin, 1913, 32). "Courage In The Lord" WV 538 6 The president of the General Conference, A. G. Daniells, presented Ellen White's second message to the delegates 10 days later at the business session on Tuesday morning, May 27. It opened: WV 538 7 Recently in the night season, my mind was impressed by the Holy Spirit with the thought that if the Lord is coming as soon as we believe He is, we ought to be even more active than we have been in years past (Ibid., 164). WV 539 1 Later in the message she declared: WV 539 2 I long to be personally engaged in earnest work in the field, and I should most assuredly be engaged in more public labor did I not believe that at my age it is not wise to presume on one's physical strength (Ibid.). WV 539 3 There was one part of her message to the session that touched a chord in the hearts of many of the delegates present, such as J. N. Loughborough, who with Ellen White had attended the very first session of the General Conference held in Battle Creek in May, 1863, exactly 50 years before, and G. I. Butler, an associate for many years. Here are her comforting and encouraging words: WV 539 4 I greatly desire that the old soldiers of the cross, those grown gray in the Master's service, shall continue to bear their testimony right to the point, in order that those younger in the faith may understand that the messages which the Lord gave us in the past are very important at this stage of the earth's history (Ibid.). WV 539 5 There was no word of pessimism in Ellen White's farewell message to the leaders of the church in assembly. ------------------------Chapter 39--Winding Down With Courage and Cheer WV 540 1 The opening of the year 1914, the last full calendar year of Ellen White's life, was marked with an added convenience for Elmshaven--electricity. Just the year before, a beginning had been made in the use of steam in heating, and during the year her twin grandsons, Herbert and Henry, had secured their first automobile. Now the long-awaited convenience, electricity, had reached Pratt Valley. WV 540 2 W. C. White was away from home much of this year, and while it slowed the work at the office and left considerable loneliness, it had its benefits in the frequent reports to him from his wife, May, and C. C. Crisler. To keep White posted, Crisler wrote to him every day or two. WV 540 3 On March 18 the prune orchards were budding again. Ellen White was in good health and good spirits, and when the weather was favorable was still taking her daily carriage rides on the familiar roads and in the cherished lanes about Elmshaven. The next day Crisler reported to W. C. White of his conversations with Ellen White and of her outlook. Here is his statement: WV 540 4 Last night Sister White assured me that her faith in God and her confidence in the Advent movement have been greatly strengthened of late by the excellent reports of success attending the labors of our ministers and workers. She declares that she has never doubted the providential leadership of God in connection with our denominational history, but that her confidence does grow stronger as the evidences of divine leadership multiply (CCC to WCW, March 19, 1914). WV 540 5 As it was that day, so it pervaded the last months of her life. Frequent Visitors WV 540 6 On April 1 several visitors called--B. G. Wilkinson, M. N. Campbell, and O. Montgomery. Ellen White spent some time with them. The men were very glad for the opportunity to talk with her (Ibid.). WV 540 7 When Elder Campbell asked if she had any light as to whether she would live till Jesus returned, she replied that she had no light on the matter. When he expressed his concern as to the welfare of the cause in her absence, she quietly replied, "The Lord is perfectly able to take care of His cause." On several occasions, by stating that she did not expect to live long, she opened the way for similar questions to be put to her by visiting brethren. Responding, she would step over to the book cabinet in her writing room, open the doors where her books and manuscripts could be seen, and declare, "Here are my writings; when I am gone they will testify for me" (WCW Letter, July 9, 1922 [MR, p. 93]). WV 541 1 In mid-April Edson, who now resided in Marshall, Michigan, traveled west for a month long visit. It was a happy occasion for both mother and son, who had been separated so much for 25 or more years. They had good visits together, and went over many things of mutual interest. WV 541 2 Visits from prominent workers of long acquaintance were much appreciated by Ellen White. Among the visitors during this last year were: C. E. Andross, president of the Pacific Union Conference; C. H. Jones, manager of the Pacific Press; Mrs. Lida Scott, daughter of Isaac Funk of the Funk and Wagnalls Publishing Company (Mrs. Scott later made a liberal gift toward the establishment of the College of Medical Evangelists); and Elder and Mrs. G. B. Starr, former coworkers from Australia. WV 541 3 Her principal contributions to literary work in this her eighty-seventh year were on her books as she read and approved chapters and at times added a bit here or there. Chapters were brought to her; her son reported that "she read some, and asked us to read them to her. Sometimes I would read two or three pages, and then she would read one or two pages.... Sometimes I or Crisler do all the reading, and Mother comments on what we have read" (WCW to J. E. White, December 15, 1914). Review and Signs Articles WV 541 4 Part of the overall literary program at Elmshaven in which Ellen White participated was the furnishing of articles most every week for the Review and Herald and Signs of the Times. Forty E. G. White articles were published in the Review in 1914. First was a series on Old Testament history, being portions of the book manuscript in preparation (Prophets and Kings), then 12 articles entitled "Early Counsels on Medical Work," followed by 18 on more general topics. Her Eighty-Seventh Birthday WV 541 5 On Thanksgiving Day, November 26, Ellen White reached her eighty-seventh birthday. She was not very strong, and Crisler could go over only three pages of manuscript with her. She received one birthday present, which some days before had come from Mrs. F. H. DeVinney, who was working with her husband in Japan. It was a warm, knitted vest, known as a "hug-me-tight," to be worn on cold days. When Ellen White tried it on, she showed that she had not lost her sense of humor. She told Dores Robinson to thank Sister DeVinney for the gift, but to tell her "that there is a great deal more to Sister White than some people thought" (D. E. Robinson to WCW, November 3, 1914). WV 542 1 As the messenger of the Lord neared the close of her life, two tasks of a biographical nature emerged. Study was being given as to what would be said in the public press to inform the general public about her life and work. WV 542 2 Plans for a permanent biographical work that could be published immediately after Ellen White's death were also being developed. Soon her active labors would cease, fresh articles would no longer appear in the journals, and it was felt that a modest volume on her life was needed. So beginning in late 1914 consideration was given to the preparation of a manuscript that would at her death appear as Life Sketches of Ellen G. White. C. C. Crisler and D. E. Robinson, using what help W. C. White could give, undertook the work. WV 542 3 Tuesday, January 5, 1915, Crisler wrote to James Edson White: WV 542 4 You will be pleased to learn that Sister White is keeping up fairly well, all things considered.... She can get about the house unaided and unattended, going freely from room to room and up and down stairs; but her steps are much slower and uncertain than in former years, and even than when you were last with us. She finds it possible to sit in easy chairs for hours at a stretch. WV 542 5 Often during the past few months she has spent a good portion of the time downstairs, sitting in the sitting room by the fireplace; and Miss Walling has endeavored to sit much with her, to keep her company....There is really more home life for your mother than during the years when her activities led her to isolate herself in her office room most of the time. WV 542 6 In correspondence Crisler mentioned often Ellen White's optimism, confidence, and simplicity of faith: WV 542 7 It is in her hours of greatest physical weakness that your mother seems to rise to the highest spiritual heights; and yet in all this she simply does what any of us poor mortals can do--lays hold on the divine promises, and makes them her very own, and praises God for the comfort they yield. Thus her heart is filled to overflowing with joy, and she has perfect peace. WV 542 8 The simplicity of her faith has made a profound impression upon my own mind, and constitutes one of the strongest evidences that during the years of her service for her Master she has lived with a conscience void of offense toward God and man. When one keeps full faith with himself in his service for God, his efforts will bear the test of time, and will yield a rich fruitage (CCC to WCW, December 23, 1914). WV 543 1 On Friday, February 12, 1915, W. C. White wrote to "Dear Friend" (February 15): WV 543 2 Friday afternoon, February 12, as I was leaving the office for a quick trip to St. Helena, Mother came outdoors, and we spent ten minutes walking about in the bright sunshine and talking about the progress of the message in all the world. WV 543 3 On Sabbath, February 13, Ellen White broke her hip, and W. C. White telegraphed to relatives and friends: WV 543 4 Sabbath noon, Mother, entering her study, tripped and fell, causing an intracapsular fracture of the left femur. The Accident and Its Aftermath WV 543 5 In his report of the accident, written Monday, February 15, sent to relatives and friends and published in the Review and Herald, W. C. White described what happened: WV 543 6 Sabbath morning, Mother appeared to be as well as usual. About noon, as she was entering her study from the hallway, she tripped and fell. Her nurse, May Walling, who was in the hall about twenty feet away, hastened to her assistance, and endeavored to help her onto her feet. When Mother cried out with pain, May lifted her into a rocking chair, pulled the chair through the hall to Mother's bedroom and got her to bed. Then May telephoned to Dr. Klingerman at the sanitarium, and at once applied fomentations to the hip, where the pain seemed to be the greatest. WV 543 7 When the doctor came, he said that it was either a bad sprain or a fracture, and advised an X-ray examination at the sanitarium. This examination showed an "intracapsular fracture of the left femur at the junction of the head and the neck." Mother bore very patiently all the painful experiences of being carried from her room to the sanitarium and back again. WV 543 8 Sara McEnterfer, who was her traveling companion and secretary most of the time for thirty years, is with her; and so is May Walling, who was brought up in her home, and who has been her faithful nurse for about two years. Mrs. Hungerford, a trained nurse from the sanitarium, is also with her (The Review and Herald, March 11, 1915). WV 544 1 Sunday morning Dr. Klingerman arranged to have a hospital bed sent down to the White home. This was set up in her spacious and cheery writing room, close to the bathroom with its conveniences. As W. C. White told the story to readers of the Review, he continued: WV 544 2 Mother occupies her study, where for the last ten busy years she did most of her writing. Sometimes when half awake she asks how long the journey will take, and when she will get home; and then, when fully awake, she says, "I am right here in my own room." WV 544 3 In our seasons of prayer Mother unites with her usual fervor and clearness of thought, expressing complete confidence and entire resignation. WV 544 4 Since her accident she has told me that she feels that her work is done, her battles ended, and that she is willing to lie down and sleep till the resurrection morning, unless there is yet some special work the Lord has for her to do (Ibid.). WV 544 5 And thus it was for the next five months till mid-July. Her son's frequent reports through the Review and Herald and in his letters indicate that she had good days and days not so good, but that she was spared from any great suffering. WV 544 6 Soon after the accident, W. C. White reported that "when we ask her if she is suffering pain, she will start to say Yes; then she stops and says, 'It is not so painful as it might be, but I cannot say that it is comfortable'" (WCW to AGD, March 1, 1915). A few weeks later, when asked what kind of day she had had, she replied, "A good day--in spots" (WCW to S. N. Haskell, April 30, 1915). WV 544 7 By early June there was a rapid decline in her physical condition. One of the three nurses mentioned earlier was constantly with her. Relatives, friends, and neighbors were frequent visitors. A wheelchair was secured, and on pleasant days she was taken out on the little porch directly over the main entrance to the home, facing south. This she much enjoyed. On most days she would sit in a chair for several hours, and at nights she usually slept well. As time went on her appetite waned. On one occasion as Sara was coaxing her to eat, her response showed that she had not lost her sense of humor: "Well, Sara," she said, "I would not want to die before my time by overeating" (as told to A. L. White). The Vision of March 3 WV 544 8 On the morning of March 3, about 10:00, Ellen White, on wakening, called her nurse, Mrs. Hungerford, to her side and began to tell of what took place in the night--her last vision. W. C. White was quickly called, and he wrote down the statement made rather slowly by his mother: "There are books that are of vital importance that are not looked at by our young people. They are neglected because they are not so interesting to them as some lighter reading" (Ibid., April 15, 1915). She touched on a number of points and among them said: WV 545 1 In the night season I was selecting and laying aside books that are of no advantage to the young. We should select for them books that will encourage them to sincerity of life, and lead them to the opening of the Word (Ibid.). WV 545 2 She expressed confidence in her brethren in the cause, a theme often repeated as she faced the sunset of life. WV 545 3 I do not think I shall have more Testimonies for our people. Our men of solid minds know what is good for the uplifting and upbuilding of the work. But with the love of God in their hearts, they need to go deeper and deeper into the study of the things of God (Ibid.). WV 545 4 As she brought to the close this her last testimony for the church and especially its youth, she said: WV 545 5 I have no assurance that my life will last long, but I feel that I am accepted of the Lord.... I have felt that it was imperative that the truth should be seen in my life, and that my testimony should go to the people. I want that you should do all you can to have my writings placed in the hands of the people in foreign lands.... I am impressed that it is my special duty to say these things (Ibid., [published in full in Fundamentals of Christian Education, 547, 549, and in Messages to Young People, 287-289]). Waning Strength And Death WV 545 6 But Ellen White's strength was waning fast now. Some days she was not aware of those in the room. She was not eating, and her body was wasting away, although she was given a little albumen water--the white of egg in water--from time to time as she would take it. On the morning of Thursday, July 8, she aroused sufficiently to say: "I do not suffer much, thank the Lord." And then to Sara she added: "It will not be long now" (WCW to "Friend," July 14, 1915; WCW to G. I. Butler, July 26, 1915). WV 545 7 Friday morning, July 9, she rallied enough to talk a little to Sara and to her son William. He prayed and told his mother that they would trust all in the hands of Jesus. She responded, saying in a faint whisper, "I know in whom I have believed" (Life Sketches of Ellen G. White, 449). WV 545 8 Treatments were discontinued. On Thursday, July 15, W. C. White reported that everything was being done for her that kind hearts and willing hands could do. But now she lingered in silence, quietly breathing her life away. WV 546 1 The next day, Friday, July 16, about 2:00 the nurses saw that the end was very near and sent for W. C. White and his wife, May. They hastened to the home and her room. As her breathing slowed, others were notified and made their way one or two at a time to the second-floor room. C. C. Crisler and his wife, Minnie, soon joined the group. Then there were Ellen White's granddaughter, Mabel White Workman; her farm manager, Iram James, and his wife; her accountant, A. H. Mason, and Mrs. Mason; Mrs. Mary Chinnock Rhorp, a longtime acquaintance; her housekeeper, Tessie Woodbury. And of course there were the three nurses: Sara McEnterfer, who had been her faithful companion, nurse, and secretary of many years; May Walling; and Carrie Hungerford, who had waited on her night and day for 153 days since the accident. WV 546 2 In the morning Ellen White's respiration had been clocked at 50 per minute, but at 3:00 it was 38; at 3:20 it was 18, and a little later only 10. Then her breathing became slower and more irregular, until without a tremor the breathing stopped. It was 3:40. No one in the room stirred for several minutes, thinking she might take yet another breath. But she did not (WCW to David Lacy, July 20, 1915; WCW to G. I. Butler, July 26, 1915). WV 546 3 Describing the experience, W. C. White wrote: WV 546 4 It was like the burning out of a candle, so quiet (WCW to David Lacy, July 20, 1915). Ellen White At Rest; Awaiting The Life-Giver WV 546 5 Late Friday afternoon, July 16, 1915, the telegraph wires carried the word that Ellen G. White, the messenger of the Lord, was at rest. Through telephone and telegraph the message reached many of the churches in time to be announced Sabbath morning. For the public press, news stories had been prepared in advance, to be held until her death. WV 546 6 At Elmshaven carefully laid plans for funeral services were activated. One service was to be held on the lawn at her home, another in the San Francisco Bay area, and a third in Battle Creek, Michigan, where she would be laid to rest by the side of her husband. That Friday afternoon invitations to the Sunday funeral were quickly run off on the nearby "Elmshaven Press" operated by her twin grandsons, Henry and Herbert White, and these were mailed to 220 families in the valley (WCW to David Lacey, July 20, 1915). The invitation read: Funeral Notice WV 546 7 Yourself and family are respectfully invited to attend the funeral of Mrs. Ellen G. White on the lawn at her residence, "Elmshaven," near the sanitarium, St. Helena, California, Sunday afternoon at five o'clock, July eighteenth, nineteen hundred fifteen (DF 756). WV 547 1 Word also was sent out that she would lie in state in her home on Sabbath and Sunday. Friends who called before Sunday noon were ushered to her writing room on the second floor, where they found her in a simple cloth-covered black coffin bearing a modest silver plate with the engraved words "At rest." If they called Sunday afternoon, as most did, they paid their respects to her in the living room, where so often she had received family and visitors. WV 547 2 Seating for about 300 people was provided on the lawn under the elm trees just in front of her house. Another hundred people sat on the lawn or in nearby parked automobiles. The sanitarium, the St. Helena church, and the college were largely represented. A few of the leading businessmen of St. Helena were present, and many friends came in from Napa, Santa Rosa, Sebastopol, and Healdsburg. A canopy was provided for the officiating ministers. WV 547 3 The service was simple and informal--ideal for the setting. Those participating were mostly ministers who had been long associated with Ellen White in the work of the church in America and overseas: J. N. Loughborough, George B. Starr, and E. W. Farnsworth. The pastor of the church of which she was a member, S. T. Hare, pronounced the benediction. The Richmond Funeral WV 547 4 "At Richmond, a northern suburb of Oakland, the California Conference was holding its annual camp meeting. Here were assembled many of Ellen White's old associates from the Oakland church, and many representatives of the churches that she had often visited in her earlier California labors. When they heard of Ellen White's death, they requested that her body be brought to the camp meeting, and that there be a service there. They said, 'If Sister White were alive and well, she would be right here at this meeting, telling us how to live a Christian life. Why not let her be brought here and someone tell us how she lived it?'" (WCW to David Lacey, July 20, 1915). WV 547 5 About a thousand people were present for the Monday-morning funeral service at the campground. E. E. Andross, president of the Pacific Union Conference, was in charge of the service and was assisted by A. O. Tait, Signs editor, and Elders Loughborough and Farnsworth. At 3:00 in the afternoon, following the service, W. C. White and Sara McEnterfer boarded the train, expecting to reach Battle Creek by Thursday evening. The Battle Creek Funeral WV 547 6 It was Ellen White's request that she be buried by the side of her husband in Battle Creek's Oak Hill Cemetery, where also were buried her oldest son, Henry, and the little baby; and James White's father and mother. So the next Sabbath day, July 24, they planned to have a service at the Battle Creek Tabernacle, and from there the burial would take place (DF 757, E. W. Farnsworth funeral sermon, July 18, 1915). WV 548 1 As W. C. White and Sara McEnterfer neared Battle Creek on Thursday, July 22, two men boarded the train at Kalamazoo to travel the last 30 miles (50 kilometers) with them. One was James Edson White, Ellen White's older son; the other, George Israel, an officer of the Battle Creek church who was in charge of the funeral arrangements. The church had sent him to meet the travelers and to inform them of plans for the funeral. WV 548 2 Sabbath morning, sometime before 8:00, the people began to gather in front of the Battle Creek Tabernacle. The Battle Creek Enquirer of July 25 described what took place when the doors opened: WV 548 3 During the two hours between eight and ten, there was a steady stream of humanity viewing the body. Men with gray heads and stooped shoulders, many who knew Mrs. White during the early days of the Advent movement, were at the Tabernacle to pay their last respects. They stood before the casket and tears flowed down their cheeks as they thought of her wonderful work for the denomination (DF 758). WV 548 4 The casket was one of simple black, covered with a wreath of white carnations and forget-me-nots. But back of the casket were a wealth of elaborate flower pieces and wreaths (Ibid.). WV 548 5 Among those who passed the casket that Sabbath morning was Dudley M. Canright, accompanied by his Adventist brother, Jasper. Dudley had served for years as a Seventh-day Adventist minister but had apostatized and was busily engaged in writing a book against Ellen White. He knew her well; they had worked together in earlier years. He had stayed for days in the White home, but when he was reproved for a course of action that was not right, he turned against her and through the last 28 years of her life had bitterly opposed her work. After passing the casket once, D. M. suggested to Jasper that they go down again, so they slipped into the line. As the two stood by the casket the second time, they paused. Dudley put his hand on the casket and with tears rolling down his cheeks declared, "There is a noble Christian woman gone" (W. A. Spicer, The Spirit of Prophecy in the Advent Movement, p. 127). WV 548 6 The Battle Creek Tabernacle proved much too small for the mourners that assembled. Some 3,500 crowded into the building. In the audience were many patients from the sanitarium, some in wheelchairs, and many of the older citizens of Battle Creek who knew Ellen White personally (DF 758, Evening News, July 24, 1915). A thousand or more who could not get into the tabernacle remained quietly on the lawn outside. Many of these accompanied Ellen White to the cemetery. The Funeral Service WV 549 1 As had been planned, A. G. Daniells presented the "sketch"; it was more of a history that recounted Ellen White's life and the contribution she had made to the church and the world. S. N. Haskell presented a well-prepared funeral sermon on the surety of the hope of one who dies in Christ Jesus. F. M. Wilcox, editor of the Review and Herald, read the Scripture lesson. His brother, M. C. Wilcox, longtime book editor at the Pacific Press, offered the prayer, thanking God for the light and blessing that had come through His servant. WV 549 2 Following the service, the throng made its way across the city to Oak Hill Cemetery. It was no doubt Battle Creek's largest funeral procession, with more than 100 vehicles. The July 25 Enquirer described it: WV 549 3 Thousands followed the hearse to the cemetery. For this purpose every carriage in the city was used, and there were a number of automobiles. And then besides this, there were nine streetcars. No fares were collected on these cars, as they were provided by the church (DF 758). WV 549 4 The service at the cemetery was brief and impressive. A double quartet sang, I. H. Evans read appropriate scriptures, G. B. Thompson offered prayer, and then "the remains of our dear sister were tenderly and silently lowered into the grave to rest beside the body of her husband, Elder James White, who was buried in the same plot in 1881" (DF 756, In Memoriam, p. 24). The Public Press WV 549 5 Newspaper notices and articles of various lengths appeared throughout the United States, from the Bay Area, where San Francisco and Oakland papers gave good space, to New York, where a respectable item was published in the New York Times. The careful work done well in advance of her death bore fruit, for the leading newspapers had materials, prepared largely at Elmshaven, in hand when they received telegraph notice of her death. WV 549 6 Ellen White's hometown newspaper, the St. Helena Star, on its front page printed a large photograph and gave 33 column inches (84 centimeters) to tell the story of her life, work, and death. The San Francisco Chronicle and the Oakland Tribune each gave 15 column inches (38 centimeters), selecting materials from the sheets furnished from Elmshaven. The Mountain View Register-Leader was perhaps the most generous, with 147 column inches (373 centimeters) devoted to the story, together with a two-column picture of Ellen White. The Detroit News-Tribune gave seven inches (18 centimeters). WV 550 1 The Battle Creek papers gave full coverage to the story. WV 550 2 The St. Helena Star, July 23, 1915, reported: WV 550 3 Leader of Adventists dead. Mrs. Ellen G. White Passes Away After Over Seventy Years of Christian Labor. WV 550 4 At 3:40 o'clock last Friday afternoon, at her home, "Elmshaven," near St. Helena, Mrs. Ellen Gould White, leader and one of the founders of the Seventh-day Adventist Church, passed from this life to that reward promised the followers of Jesus Christ (DF 758). WV 550 5 Then followed a biographical account and a résumé of denominational accomplishments: in membership, nearly 100,000; 37 publishing houses; 34 sanitariums; 70 intermediate schools, academies, and colleges; and 510 elementary schools scattered all over the world. Mrs. White's work as an author was mentioned, noting that some of her writings had been translated into 36 languages. The report concluded: WV 550 6 The prevailing sentiment of the speakers who addressed the congregations at St. Helena and at Richmond was that Mrs. White's most enduring monument, aside from her godly life and conversation, was her published works, which tend to the purest morality, lead to Christ and to the Bible, and bring comfort and consolation to many a weary heart."She hath done what she could," and now "being dead, she yet speaketh." "My Writings Will Constantly Speak" WV 550 7 As W. C. White started westward after the Battle Creek funeral, his mind turned to the care and publication of his mother's writings. They would be managed by the newly activated White Estate, under the direction of the five trustees of Ellen White's appointment: A. G. Daniells, president of the General Conference; F. M. Wilcox, editor of the Review and Herald; C. H. Jones, manager of the Pacific Press; C. C. Crisler, for 14 years Ellen White's leading secretary; and W. C. White, who had traveled and worked with his mother for 34 years. WV 550 8 Sunday morning, after his return from the east, Elder White took the eight-minute walk from his home to the Elmshaven office and residence; there he knew he would have to face new conditions. He stepped onto the porch of the Elmshaven home. It was unoccupied, and the doors locked. He unlocked the door and entered, as he had so often done. He described his findings and sentiments: WV 550 9 Everything was in perfect order, but the life of the place had gone. Going upstairs to the big east room, where for fifteen years Mother had studied and prayed and planned and written, I found it vacant. The old couch and the tables and chairs and chests of drawers were in their usual places, and the big armchair with its swing board in front was where it used to be, between the big bay window and the fireplace; but the dear mother, whose presence had made this room the most precious place in all the world to me, was not there. Then I recalled the many times I had returned from the Eastern states, and had hastened up to Mother's room, sure of a hearty welcome, and an eager listener to my reports of meetings attended and of the progress of the work in which she was so deeply interested. But now there was no one in the writing chair to listen to my report (WCW to "Dear Friend," October 20, 1915). WV 551 1 It was the end of an era in the life of the church. A new era was about to begin. WV 551 2 As Elder White stepped over to the cabinets in the northwest corner and opened the doors to the shelves that held copies of the E. G. White books and copies of her manuscripts and letters, there must have come to his mind Ellen White's words as she at times opened these doors and displayed her books and her papers: WV 551 3 "Here are my writings; when I am gone they will testify for me" (WCW Letter, July 9, 1922 [MR, p. 93]). ------------------------Appendix A Power Press For The Review Office WV 551 4 For five years the Review and Herald had been printed on a press owned and operated by Sabbathkeeping Adventists. The printing of each sheet was virtually a "custom job"--the type was inked, a sheet of paper laid on it, and the lever pulled, making the impression. The same was true of all other publications put out between 1852 and 1857. Wrote James White in March: WV 551 5 With our hand press, it takes three days of each week to print the Review and Herald. Should the circulation of the Review and Herald be doubled (which we may hope it soon will be), there would be no room for the Instructor; and a large amount of work ... would be shut out.--The Review and Herald, March 19, 1857. WV 551 6 A special conference to consider this urgent need was called for Friday, April 10, in Battle Creek. Joseph Bates was chosen to preside. First attention was given to the matter of a power press. ------------------------Life Sketches Manuscript LSMS 3 1 Chapter 1--Childhood LSMS 13 1 Chapter 2--Conversion LSMS 28 1 Chapter 3--Christian Experiences LSMS 35 1 Chapter 4--Beginning Of Public Labor LSMS 48 1 Chapter 5--Leaving The Methodist Church LSMS 62 1 Chapter 6--Opposition Of Formal Brethren LSMS 68 1 Chapter 7--Advent Experience LSMS 82 1 Chapter 8--My First Vision LSMS 90 1 Chapter 9--Call To Travel LSMS 98 1 Chapter 10--Answers To Prayer LSMS 101 1 Chapter 11--Meeting Fanaticism LSMS 104 1 Chapter 12--Labors In New Hampshire LSMS 108 1 Chapter 13--Misapprehension of the Message LSMS 116 1 Chapter 14--False Sanctification LSMS 125 1 Chapter 15--Meeting Fanaticism In Maine LSMS 136 1 Chapter 16--Resisting The Spirit LSMS 148 1 Chapter 17--Labors In Massachusetts LSMS 157 1 Chapter 18--Second Visit To Massachusetts LSMS 164 1 Chapter 19--The Sabbath of the Lord ------------------------Chapter 1--Childhood LSMS 3 1 I was born at Gorham, Maine, November 26, 1827. My parents, Robert and Eunice Harmon, were for many years residents of the state. In early life they became earnest and devoted members of the Methodist Episcopal Church. In that church they held prominent connections and labored for the conversion of sinners, and to build up the cause of God, for a period of forty years. During this time they had the joy of seeing their children, eight in number, all converted and gathered into the fold of Christ. Their decided advent views, however, led to the separation of the family from the Methodist church in the year 1843. The Accident LSMS 3 2 At the age of nine years, an accident happened to me, which was to affect my whole life. In company with my twin sister and one of our schoolmates, I was crossing a common in the city of Portland, ME, when a girl about thirteen years of age, becoming angry at some trifle, followed us, threatening to strike us. Our parents had taught us never to contend with anyone, but if we were in danger of being abused or injured, to hasten home at once. We were doing this with all speed, but the girl followed us as rapidly with a stone in her hand. I turned my head to see how far she was behind us, and as I did so, she threw the stone and it hit me on the nose. I was stunned by the blow, and fell senseless to the ground. LSMS 4 1 When consciousness returned, I found myself in a merchant's store, my garments covered with blood, which was pouring from my nose and streaming over the floor. A kind stranger offered to take me home in his carriage, but not realizing my weakness, I told him that I preferred to walk rather than soil his carriage. Those present were not aware that my injury was so serious, and allowed me to go; but after walking only a few rods, I grew faint and dizzy. My twin sister and my schoolmate carried me home about one half mile. LSMS 4 2 I have no recollection of anything further for some time after the accident. My mother said that I noticed nothing, but lay in a stupor for three weeks. No one but herself thought it possible for me to recover; but for some reason she felt that I would live. A kind neighbor, who had been very much interested in my behalf, at one time thought me to be dying. She wished to purchase a burial robe for me, but my mother said, "Not yet;" for something told her that I would not die. The neighbors finally did make the robe but it was never used by me. LSMS 4 3 When I aroused to consciousness, it seemed to me that I had been asleep. I did not remember the accident, and was ignorant for the cause of my illness. A great cradle had been made for me, and in it I lay for many weeks. As I began to gain a little strength, my curiosity was aroused by overhearing those who came to visit me say, "What a pity!""I should not have known her," etc. I asked for a looking glass, but at first was refused. When I was allowed to have it, I was shocked at the change in my appearance. Every feature of my face seemed altered. The bone of my nose had been broken, and had to be removed; this caused the disfigurement. Friends who visited us looked with pity upon me, and advised my parents to prosecute the father of the girl. But my mother was for peace; she said that if such a course would bring me back my health and natural looks, there would be something gained; but as this was impossible, it was best not to make enemies by following such advice. LSMS 5 1 Physicians thought that a silver wire might be put in my nose to hold it in shape. This would have been very painful, and they feared it would be of little use, as I had lost so much blood and sustained such a severe shock that my recovery was very doubtful. Even if I revived, it was their opinion that I could live but a short time. I was reduced almost to a skeleton. LSMS 5 2 At the time of my misfortune, my father was absent in Georgia. When he returned, he embraced my brothers and sisters, and then inquired of me. I, timidly shrinking back, was pointed out by my mother, but my own father did not recognize me. It was hard for him to believe that I was his little Ellen whom he had left only a few months before a healthy, happy child. This cut my feelings deeply, but I tried to appear cheerful, though my heart seemed breaking. Life a Burden LSMS 5 3 The thought of carrying my misfortune through life seemed to me insupportable. I could see no pleasure in my existence. I did not wish to live, and yet feared to die, for I was unprepared. When Christian friends visited the family, they would ask my mother if she had talked to me about dying. I overheard this, and it roused me, and I began to pray the Lord to prepare me for death. I desired to become a Christian, and prayed earnestly for the forgiveness of my sins. A peace of mind resulted. I loved every one, and felt desirous that all should have their sins forgiven, and love Jesus as I did. LSMS 5 4 I well remember one night. The snow was on the ground, and the heavens were lighted up, and the sky looked red and angry and seemed to open and shut, while the snow had the appearance of blood. The neighbors were very much frightened. Mother took me out of bed in her arms, and carried me to the window. I was happy, for I thought Jesus was coming, and I longed to see Him. My heart was full; I clapped my hands for joy, and thought my sufferings were ended. But I was disappointed; the singular appearance faded away from the heavens, and the next morning the sun rose as usual. A Bitter Lesson LSMS 6 1 I gained strength very slowly. As I became able to join play with my young friends, I was forced to learn the bitter lesson that one's personal appearance often makes a difference in the treatment he receives from his companions. LSMS 7 1 Many times in those childhood days I was made to feel my misfortune keenly. My feelings were unusually sensitive, and caused me great unhappiness. Often with wounded pride, mortified and wretched in spirit, I sought a lonely place, and gloomily pondered over the trails I was daily doomed to bear. LSMS 7 2 The relief of tears was denied me. I could not weep readily, as could my twin sister; though my heart was heavy, and ached as if it were breaking, I could not shed a tear. I often felt that it would greatly relieve me to weep away my sorrow. Sometimes the kindly sympathy of friends banished my gloom, and removed, for a time, the leaden weight that oppressed my heart. LSMS 7 3 How vain and empty the pleasures of earth looked to me then! How changeable the friendships of my young companions! Yet these little schoolmates were not unlike the majority of the great world's people. A pretty face, a handsome dress, attracts them; but let misfortune take these away, and the fragile friendship grows cold and broken. But when I turned to my Saviour, He comforted me. Efforts for an Education LSMS 7 4 My health seemed to be hopelessly impaired. For two years I could not breathe through my nose. I was able to attend school but little; for it seemed impossible for me to study and to retain what I learned. The same girl who was the cause of my misfortune, was appointed monitor by our teacher, and it was among her duties to assist me in my writing and other lessons. She always seemed sincerely sorry for the great injury she had done me, although I was careful not to remind her of it. She was tender and patient with me, and seemed sad and thoughtful as she saw me laboring under serious disadvantages to get an education. As I endeavored to bend my mind to my studies, the letters on the page would run together, great drops of perspiration would stand on my brow, and a faintness and dizziness would come over me. I had a serious cough, and my whole system seemed debilitated. LSMS 8 1 My hand trembled so that I made but little progress in writing, and could get no farther than the simple copies in coarse hand. It was not until I began to have visions that I could write so anyone could read it. One day the impression came to me as strong as if some one had spoken it, "Write, write your experiences." I took up a pen, and found my hand perfectly steady, and from that day to this it has never failed me. The other hand has given out so that I could not use it, but this one never has. LSMS 8 2 Before my nose was broken, I had a clear and resonant voice and enjoyed reading. In school the teacher would often ask me to read the lesson for the rest to repeat, and many times I was called downstairs to the primary room to read their lesson to the little children. I could not understand why I was never called on in this way. LSMS 9 1 Years afterward, as my husband and I were riding on the cars, I was reading him an article he had written, and we were correcting it. Before long a lady touched me, saying, "Are you Ellen Harmon?" LSMS 9 2 "Yes, but how did you know me?" I replied. LSMS 9 3 "Why," she said, "I knew you by your voice. I attended school on Brackett Street in Portland, and you used to come and read our lessons to us. We could understand them better when you read than when any one else did." LSMS 9 4 But years after my nose was broken I could not breathe through it, and was obliged to learn to speak and sing with the use of abdominal muscles. This, I have since learned, is the correct method of using the voice, as it relieves the throat from any strain in either speaking or singing. LSMS 9 5 One time my husband's eldest brother John was visiting us, and he asked me to sing. "Won't you sing that hymn, 'When Faint and Weary Toiling?'" he said LSMS 9 6 "Can't you sing it, Ellen?" my husband said. LSMS 9 7 "I don't know but I can, if you will unite with me," I answered. LSMS 9 8 So he did, and we sang. Brother John looked at me very earnestly, and finally, when we had finished, he said, "Where did you get that voice? I never heard anything like it." LSMS 9 9 When I was only about eleven years old, I heard a minister read the account of Peter's imprisonment, as recorded in the Book of Acts; and he read in so impressive a manner that the details of the story and all their reality seemed to be passing before my eyes. So deep was the impression made upon my mind that I have never forgotten it. When, a few years afterward, I was speaking in general meetings, I met this man again; and at the close of my discourse he asked, "How did you get that wonderful voice?" I told him that the Lord had given it to me. (When I began my public labors I had no voice, except when I stood before the congregation to speak. At other times I could not speak above a whisper.) "And," I added, "I have often thought of what you said to the people when some one asked you how you became a minister. You told them that your friends said you could never be a minister, because you could not speak properly; but you went away by yourself, and talked to the trees in the woods; and then when driving oxen, you would talk to them just as if you were in a meeting. 'This,' you said, 'is the way I learned to speak in public.'" LSMS 10 1 My teachers advised me to leave school, and not pursue my studies further until my health should improve. LSMS 10 2 Three years later I made another effort to obtain an education, by entering a seminary for young ladies in Portland. But on attempting to resume my studies, my health again failed, and it became apparent that if I remained in school, it would be at the expense of my life. It was the hardest struggle of my young days to yield to my feebleness, and decide that I must give up my studies, and relinquish the cherished hope of gaining an education. I did not attend school after I was twelve years old. LSMS 11 1 My ambition to become a scholar had been very great, and when I pondered over my disappointed hopes, and the thought I was to be an invalid for life, I was unreconciled to my lot, and at times murmured against the providence of God in thus afflicting me. The future stretched out before me dark and cheerless. LSMS 11 2 Had I opened my mind to my mother, she might have instructed, soothed, and encouraged me; but I concealed my troubled feeling from my family and friends, fearing that they could not understand me. The happy confidence in my Saviour's love that I had enjoyed during my illness was gone. My prospect of worldly enjoyment was blighted, and heaven seemed closed against me. LSMS 11 3 After I struggled with this unreconciled spirit for days, the tempter came in a new guise, and increased my distress by condemning me for having allowed such rebellious thought to take possession of my mind. My conscience was perplexed, and I knew no way to extricate myself from the labyrinth in which I was wondering. LSMS 11 4 At times my sense of guilt and responsibility to God lay so heavy upon my soul that I could not sleep, but lay awake for hours, thinking of my lost condition and what was best for me to do. The consequence of my unfortunate accident again assumed gigantic proportions in my mind. I seemed to be cut off from all chance of earthly happiness, and doomed to continual disappointment and mortification. Even the tender sympathy of my friends pained me, for my pride rebelled against being in a condition to excite their pity. LSMS 12 1 I had the highest reverence for ministers of the gospel and for all Christians, but felt that they were so far removed from me, so much nobler and purer than I was, that I dared not approach them on the subject that engrossed my thoughts. Religion seemed too holy and sacred for me to obtain. I was ashamed to reveal the lost and wretched condition of my heart. No one conversed with me on the subject of my soul's salvation, and no one prayed with me. So I locked my secret agony within my heart, and did not seek the advice of experienced Christians as I should have done. ------------------------Chapter 2--Conversion LSMS 13 1 In March 1840, William Miller visited Portland, ME and gave a course of lectures on the second coming of Christ. These lectures produced a great sensation and the Christian church on Casco Street, where the lectures were given, was crowded day and night. No wild excitement attended these meetings but a deep solemnity pervaded the minds of those who heard. Not only was a great interest manifested in the city, but the country people flocked in day after day bringing their lunch baskets, and remaining from morning until the close of the evening meeting. In company with my friends I attended these meetings. Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and piled up proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared held the crowds as if spellbound. Englishman's Prediction of the End of the World LSMS 13 2 Four years previous to this, on my way to school, I had picked up a scrap of paper containing an account of a man in England who was preaching that the earth would be consumed in about thirty years from that time. I took this item home, and read it to the family. In contemplating the event predicted, I was seized with terror; the time seemed too short for the conversion and salvation of the world. Such a deep impression was made upon my mind by the little paragraph on the scrap of waste paper, that I could scarcely sleep for several nights, and prayed continually to be ready when Jesus came. Announcement of the Second Advent LSMS 14 1 I had been taught that a temporal millennium would take place prior to the coming of Christ in the clouds of heaven; but now I was listening to the most solemn and powerful sermons, and to the startling announcement that Christ was coming in 1843, only a few short years in the future. LSMS 14 2 Special meetings were appointed where sinners might have an opportunity to seek their Saviour and prepare for the fearful events soon to take place. Terror and conviction spread through the entire city. Prayer meetings were established, and there was a general awakening among the various denominations; for they all felt more or less the influence that proceeded from the teaching of the near coming of Christ. LSMS 14 3 When sinners were invited forward to the anxious seat, hundreds responded to the call; and I, among the rest, pressed through the crowd and took my place with the seekers. But there was in my heart a feeling that I could never become worthy to be called a child of God. I had often sought for the peace there is in Christ, but I could not seem to find the freedom desired. A terrible sadness rested on my heart. I could not think of anything I had done to cause me to feel sad; but it seemed to me that I was not good enough to enter heaven, that such a thing would be altogether too much for me to expect. Prevented from Seeking Advice LSMS 15 1 A lack of confidence in myself and a conviction that it would be impossible to make any one understand my feelings, prevented me from seeking advice and aid from my Christian friends. Thus I wandered needlessly in darkness and despair, while they, not penetrating my reserve, were entirely ignorant of my true state. LSMS 15 2 One reason that led me to conceal my feelings from my friends was the dread of hearing a word of discouragement. My hope was so small and my faith so weak that I feared if another should take a similar view of my condition, it would plunge me into despair. Yet my heart longed for someone to tell me what I should do to be saved, what steps to take to meet my Saviour and give myself entirely up to the Lord. I regarded it a great thing to be a Christian, and supposed that it required some peculiar effort on my part. My mind remained in this condition for months. LSMS 15 3 One evening my brother Robert and myself were returning home from a meeting where we had listened to a most impressive discourse on the approaching reign of Christ upon the earth, followed by an earnest and solemn appeal to Christians and sinners to prepare for the judgment and the coming of the Lord. My soul had been stirred within me by what I had heard. And so deep was the sense of conviction in my heart that I feared the Lord would not spare me even to reach home. LSMS 16 1 These words kept ringing in my ears "The great day of the Lord is at hand! Who shall be able to stand when He appeareth?" The language of my heart was, "Spare me, O Lord, through the night! Take me not away in my sins. Pity me, save me." LSMS 16 2 For the first time I tried to explain my feelings to my brother, who was two years older than myself. I told him that I dared not rest or sleep until I knew that God had pardoned my sins. My brother made no immediate reply, but the cause of his silence was soon apparent,--he was weeping in sympathy with my distress. This encouraged me to confide in him still more. I told him that I had coveted death in the days when life seemed so heavy a burden; but now the thought that I might die in my present sinful state, and be eternally lost, filled me with terror. I asked him if he thought God would spare my life through that one night, if I spent it agonizing in prayer to Him. He answered, "I think He will, if you ask Him in faith; and I will pray for you and for myself Ellen, we must never forget the words we have heard this night." Arriving at home, I spent most of the long hours of darkness in prayer and tears. Methodist Camp Meeting LSMS 17 1 I had usually attended the Methodist meetings with my parents; but since becoming interested in the soon appearing of Christ, I had attended the meetings on Casco Street. LSMS 17 2 The following summer my parents went to the Methodist camp meeting at Buxton ME, taking me with them. I was fully resolved to seek the Lord in earnest there, and obtain, if possible, the pardon of my sins. There was a great longing in my heart for the Christian's hope and the peace that comes from believing. LSMS 17 3 I was much encouraged while listening to a discourse from the words, "I will go in unto the king, ... and if I perish, I perish." In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God, and venture upon His mercy without delay. They would find a gracious Saviour ready to extend to them the scepter of mercy, even as Ahasuerus offered to Esther the signal of his favor. All that was required of the sinner, trembling in the presence of his Lord, was to put forth the hand of faith and touch the scepter of His grace. That touch insured pardon and peace. LSMS 17 4 Those who were waiting to make themselves more worthy of divine favor before they ventured to claim the promises of God, were making a fatal mistake. Jesus alone cleanses from sin; He only can forgive our transgressions. He has pledged Himself to listen to the petition and grant the prayer of those who come to Him in faith. LSMS 18 1 Many have a vague idea that they must make some wonderful effort in order to gain the favor of God. But all self-dependence is vain. It is only by connecting with Jesus through faith that the sinner can become a hopeful, believing child of God. LSMS 18 2 These thoughts comforted me, and gave me a view of what I must do to be saved. I could not see my way more clearly, and the darkness began to pass away. I earnestly sought pardon for my sins, and strove to give myself entirely to the Lord. But my mind was often in great distress, because I did not experience the spiritual ecstasy that I supposed would be the evidence of my acceptance with God, and I dared not believe myself converted without it. How much I needed instruction concerning the simplicity of faith! Fanaticism LSMS 18 3 Some things at this camp-meeting perplexed me exceedingly. I could not understand the exercises of many persons during the conference meetings, both at the stand and in the tents. They shouted at the top of their voices, clapped their hands, and appeared greatly excited. Quite a number fell, through exhaustion, it appeared to me; but those present said they were sanctified to God, and this wonderful manifestation was the power of the Almighty upon them. After lying motionless for a time, these persons would rise, and again talk and shout as before. LSMS 19 1 In some of the tents, meetings were continued through the night, by those who were praying for freedom from sin and the sanctification of the Spirit of God. Quite a number became sick in consequence of the excitement and loss of sleep and were obliged to leave the ground. LSMS 19 2 These singular manifestations brought no relief to me, but rather increased my discouragement. I despaired of ever becoming a Christian if in order to obtain the blessing it was necessary for me to be exercised as these people were. I was terrified by such peculiar demonstrations, and at a loss to understand them. LSMS 19 3 I passed into a tent where the people were praying and shouting, some confessing their sins and crying for mercy, while others were rejoicing in their new-found happiness. A Little Girl and Her Parasol LSMS 19 4 My attention was attracted to a little girl who seemed to be in great distress. Her face would pale and flush by turns, as though she were passing through a severe conflict. Tightly clasped in her arms was a pretty little parasol. Occasionally she would loosen her hold on it for a moment, as if about to let it fall, then her grasp would tighten on it again; all the time she seemed to be regarding it with a peculiar fascination. LSMS 19 5 At last she cried out, "Dear Jesus, I want to love Thee and go to heaven! Take away my sins! I give myself to Thee parasol and all." She threw herself into her mother's arms, weeping and exclaiming, "Ma, I am so happy, for Jesus loves me, and I love Him better than my parasol or anything else." LSMS 20 1 The face of the child was fairly radiant. She had surrendered her little all. In her childish experience she had fought the battle, and won the victory. There was much weeping and rejoicing in the tent. The mother was deeply moved, and very joyful that the Lord had added her dear child as a lamb to His fold. LSMS 20 2 She explained to those present that her little daughter had received the parasol as a present not long before; she was very much delighted with it, and had kept it in her hands most of the time, even taking it to bed with her. During the meeting her tender heart had been moved to seek the Saviour. She had heard that nothing must be withheld from Jesus; that nothing short of an entire surrender of ourselves and all we have would be acceptable to Him. LSMS 20 3 The little parasol was the child's earthly treasure, upon which her heart was set, and in the struggle to give it up to the Lord, she had passed through a trial keener, perhaps, than that of the mature Christian who sacrifices this world's treasures for the sake of Christ. LSMS 20 4 It was afterward explained to the little girl that since she had relinquished her parasol to Jesus, and it no longer stood between herself and her love for Him, it was right for her to retain it and use it in a proper manner. LSMS 20 5 Many times in after life that little incident has been brought to mind. When I have seen men and women holding desperately to the riches and vanity of earth, yet anxiously praying for the love of Christ, I have thought, "How hard it is to give up the parasol!" Yet Jesus gave up heaven for our sake, and became poor, that we, through His poverty and humiliation, might secure eternal riches. The Burden Lifted LSMS 21 1 While bowed at the altar with others who were seeking the Lord, all the language of my heart was, "Help, Jesus; save me, or I perish! I will never cease to entreat until my prayer is heard and my sins are forgiven!" I felt my needy, helpless condition as never before. But suddenly, as I prayed, my burden left me, and my heart was light. At first a feeling of alarm came over me, and I tried to resume my load of distress. It seemed to me that I had no right to feel joyous and happy. But Jesus seemed very near to me; I felt able to come to Him with all my griefs, misfortunes, and trials, even as the needy ones came to Him for relief when He was upon earth. There was a surety in my heart that He understood my peculiar trials, and sympathized with me. I can never forget this precious assurance of the pitying tenderness of Jesus toward one so unworthy of His notice. I learned more of the divine character of Christ in that short period, when bowed among the praying ones, than ever before. LSMS 21 2 One of the mothers in Israel came to me and said, "Dear child, have you found Jesus?" I was about to answer, "Yes," when she exclaimed, "Indeed you have. His peace is with you; I see it in your face!" Again and again I said to myself, "Can this be religion? Am I not mistaken?" It seemed too much for me to claim, too exalted a privilege. Though too timid to confess it openly, I felt that the Saviour had blessed me and pardoned my sins. Immaculate Children LSMS 22 1 I can now look back on my youthful experience, and see how near I came to making a fatal mistake. I had read many of the religious biographies of children who had possessed numberless virtues and lived faultless lives. I had conceived a great admiration for the paragons of perfection there represented. But far from encouraging me in my efforts to become a Christian, these books were as stumbling blocks to my feet; for I despaired of ever attaining to the perfection of the youthful characters in those stories, who lived the lives of saints, and were free from all the doubts and sins and weaknesses under which I staggered. Their faultless lives were followed by a premature but happy death, and the biographers tacitly intimated that they were too good and pure for earth, therefore God, in His divine pity, had removed them from its uncongenial atmosphere. LSMS 22 2 The similarity of these avowedly true histories seemed to point the fact to my youthful mind that they really presented a correct picture of a child's Christian life. I repeated to myself again and again, "If this is true, I can never be a Christian. I can never hope to be like those children." This thought drove me almost to despair. But when I learned that I could come to Jesus just as I was, that the Saviour had come to ransom just such unworthy sinners as I was, then light broke upon my darkness, and I could claim the promises of God. LSMS 23 1 Later experiences have convinced me that these biographies of immaculate children mislead the youth. They extol the amiable qualities of their characters, and suppress their faults and failures. If they were represented as struggling with temptations, occasionally vanquished, yet triumphing over their trials in the end, if they were represented as subject to human frailties and beset by ordinary temptations, then children would see that they had experienced like trials with themselves, yet through the grace of God had conquered. Such examples would give them fresh courage to renew their efforts to serve the Lord, hoping to triumph as those before them had done. LSMS 23 2 But the sober realities and errors of the young Christian's life were vigorously kept out of sight, while the virtues were so exaggerated as to lift them far above the common level of ordinary children, who naturally despair of ever reaching such excellence, and therefore give up the effort, in many cases, and gradually sink into a state of indifference. Change Wrought by Conversion LSMS 23 3 Soon after this the camp-meeting closed, and we started for home. My mind was full of the sermons, exhortations, and prayers we had heard. It seemed to me that every one must be at peace with God, and animated by His Spirit. Everything that my eyes rested upon seemed to have undergone a change. LSMS 24 1 During the meeting, clouds and rain prevailed a greater part of the time, and my feelings had been in harmony with the weather. Now the sun shone bright and clear, and flooded the earth with light and warmth. The trees and grass were a fresher green, the sky a deeper blue, and the birds sang more sweetly than ever before; they seemed to be praising the Creator in their songs. The very earth seemed to smile under the peace of God. So the rays of the Sun of Righteousness had penetrated the clouds and darkness of my mind, and dispelled its gloom. I did not care to talk, for fear this happiness might pass away, and I should lose the precious evidence of Jesus' love for me. LSMS 24 2 As we neared our home in Portland we passed men at work upon the street. They were conversing with one another upon ordinary topics, but my ears were deaf to everything but the praise of God, and their words came to me as grateful thanks and glad hosannas. Turning to my mother, I said, "Why, these men are all praising God, and they haven't been to the camp-meeting." I did not then understand why the tears gathered in my mother's eye, and a tender smile lit up her face, as she listened to my simple words. They had recalled a similar experience of her own. LSMS 24 3 My mother was a great lover of flowers, and took much pleasure in cultivating them, and thus making her home attractive and pleasant for her children. But our garden had never before looked so lovely to me as upon the day of our return. I recognized an expression of the love of Jesus in every shrub, bud, and flower. These things of beauty seemed to speak in mute language of the love of God. LSMS 25 1 There was a beautiful pink flower in the garden, called the Rose of Sharon. I remember approaching it and touching the delicate petals reverently; they seemed to possess sacredness in my eyes. My heart overflowed with tenderness and love for these beautiful creations of God. I could see divine perfection in the flowers that adorned the earth; God tended them, and His all-seeing eye was upon them. He had made them, and called them good. LSMS 25 2 "Ah," thought I, "if He so loves and cares for the flowers that He has decked with beauty, how much more tenderly will He guard the children who are formed in His image." I repeated softly to myself, "I am a child of God; His loving care is around me. I will be obedient, and in no way displease Him; but will praise His dear name, and love Him always." LSMS 25 3 My life appeared to me in a different light. The affliction that had darkened my childhood seemed to have been dealt me in mercy, for my good, to turn my heart away from the world and its unsatisfying pleasures; and incline it toward the enduring attractions of heaven. Uniting with the Methodist Church LSMS 25 4 Soon after our return from the camp-meeting, I, with several others, was taken into the church on probation. My mind was very much exercised on the subject of baptism. Young as I was, I could see but one mode of baptism authorized by the Scriptures, and that was immersion. Some of my sisters tried in vain to convince me that sprinkling was Bible baptism. The Methodist minister consented to immerse the candidates if they conscientiously preferred that method, although he intimated that sprinkling would be equally acceptable with God. LSMS 26 1 Finally the time was appointed for us to receive this solemn ordinance. It was a windy day when we, twelve in number, went down into the sea to be baptized. The waves ran high and dashed upon the shore, but in taking up this cross my peace was like a river. When I arose from the water, my strength was nearly gone, for the power of the Lord rested upon me. I felt that henceforth I was not of this world, but had risen from the watery grave into a newness of life. The same day in the afternoon I was received into the church in full membership. A young woman stood by my side who was also a candidate for admission to the church. My mind was peaceful and happy till I noticed the gold rings glittering upon this sister's fingers, and the large, showy earrings in her ears. I then observed that her bonnet was adorned with artificial flowers, and trimmed with costly ribbons arranged in bows and puffs. My joy was dampened by this display of vanity in one who professed to be a follower of the meek and lowly Jesus. I expected that the minister would give some whispered reproof or advice to this sister; but he was apparently regardless of her showy apparel, and no rebuke was administered. LSMS 27 1 We both received the right hand of fellowship. The hand decorated with jewels was clasped by the representative of Christ, and both our names were registered upon the church book. LSMS 27 2 This circumstance caused me no little perplexity and trial as I remembered the apostle's words, "In like manner, also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works." The teaching of this scripture seemed to be openly disregarded by those whom I looked upon as devoted Christians, and who were much older in experience than myself. If it was indeed as sinful as I supposed to imitate the extravagant dress of the worldings, surely these Christians would conform to the Bible standard. Yet for myself, I determined to follow my convictions of duty. I could but feel that it was contrary to the spirit of the gospel to devote God-given time and means to the decoration of our persons; that humility and self-denial would be more befitting those whose sins had cost the infinite sacrifice of the Son of God. ------------------------Chapter 3--Christian Experiences LSMS 28 1 In June 1842, Mr. Miller gave his second course of lectures at the Casco Street church in Portland. I felt it a great privilege to attend these lectures; for I had again fallen under discouragement, and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, and many were unable to enter the house. The congregation was unusually quiet and attentive. Personal Description of Wm Miller LSMS 28 2 Mr. Miller's manner of preaching was not flowery or oratorical, but he dealt in plain and startling facts that roused his hearers from their apathy, substantiating his statements by Scripture proof as he progressed. A convincing power attended his words, that seemed to stamp them as the language of truth. LSMS 28 3 He was courteous and sympathetic. When every seat in the house was full, and the platform and places about the pulpit seemed crowded, I have seen him leave the desk, walk down the aisle, and take some feeble old person by the hand and find a seat for him, then return and resume his discourse. He was indeed rightly called "Father Miller," for he had a watchful care over those who came under his ministrations, was affectionate in his manner, of a genial disposition and tender heart. LSMS 29 1 He was a very interesting speaker and his exhortations, both to professed Christians and the impenitent, were appropriate and powerful. Sometimes a solemnity so marked as to be painful, pervaded his meetings. A sense of the impending crisis of human events impressed the minds of the listening crowds. Many yielded to the conviction of the Spirit of God. Gray-haired men and aged women with trembling steps sought the anxious-seat, with those in the strength of maturity, the youth, and the children. Groans and the voice of weeping and of praise to God were mingled at the altar of prayer. LSMS 29 2 I frequently attended the meetings, and believed that Jesus was soon to come in the clouds of heaven; but my great anxiety was to be ready to meet Him. My mind constantly dwelt upon the subject of holiness of heart. I longed above all things to obtain this great blessing, and to feel that I was entirely accepted of God. Views of Sanctification LSMS 29 3 Among the Methodists I had heard much in regard to sanctification, but had no definite idea in regard to it. This blessing seemed away beyond my reach, a state of purity my heart could never know. I had seen persons lose their physical strength under the influence of strong mental excitement, and had heard this pronounced to be the evidence of sanctification. But I could not comprehend what was necessary in order to be fully consecrated to God. My Christian friends said to me, "Believe in Jesus now! Believe that He accepts you now!" This I tried to do, but found it impossible to believe that I had received a blessing, which, it seemed to me, should electrify my whole being. I wondered at my own hardness of heart in being unable to experience the exaltation of spirit that others manifested. It seemed to me that I was different from them, and forever shut out from the perfect joy of holiness of heart. LSMS 30 1 My ideas concerning justification and sanctification were confused. These two states were presented to my mind as separate and distinct from each other; yet I failed to comprehend the difference or understand the meaning of the terms, and all the explanations of the preachers only increased my difficulties. I was unable to claim the blessing for myself, and wondered if it were to be found only among the Methodists, and if, in attending the Adventist meetings, I was not shutting myself away from that which I desired above all else,--the sanctifying Spirit of God. LSMS 30 2 Still I observed that some of those who claimed to be sanctified manifested a bitter spirit when the subject of the soon coming of Christ was introduced; this did not seem to me a manifestation of the holiness which they professed. I could not understand why ministers from the pulpit should so oppose the doctrine that Christ's second coming was near. Reformation had followed the preaching of this belief, and many of the most devoted ministers and laymen had received it as the truth. It seemed to me that those who sincerely loved Jesus would be ready to accept the tidings of His coming, and rejoice that it was at hand. LSMS 31 1 I felt that I could claim only what they called justification. In the word of God I read that without holiness no man shall see God. Then there was some higher attainment that I must reach before I could be sure of eternal life. I studied over the subject continually; for I believed that Christ was soon to come, and feared He would find me unprepared to meet Him. Words of condemnation rang in my ears day and night, and my constant cry to God was, "What shall I do to be saved?" In my mind the justice of God eclipsed His mercy and love. An Eternally Burning Hell LSMS 31 2 The mental anguish I passed through at this time was very great! I had been taught to believe in an eternally burning hell and as I thought of the wretched state of the sinner without God, without hope, I was in deep despair. I feared that I should be lost, and that I should live throughout eternity suffering a living death. The horrifying thought was ever before me that my sins were too great to be forgiven. LSMS 31 3 The frightful descriptions that I had heard of souls in perdition sank deep into my mind. Ministers in the pulpit drew vivid pictures of the condition of the lost. LSMS 32 1 They taught that God proposed to save none but the sanctified; that the eye of God was upon us always; that God Himself was keeping the books with the exactness of infinite wisdom; and that every sin we committed was faithfully recorded against us and would meet its just punishment. Satan was represented as eager to seize upon his prey, and bear us to the lowest depths of anguish, there to exult over our sufferings in the horrors of an eternally burning hell, where, after the tortures of thousands upon thousands of years, the fiery billows would roll to the surface the writhing victims, who would shriek, "How long, O Lord, how long?" Then the answer would thunder down the abyss, "Through all eternity!" Again the molten waves would engulf the lost, carrying them down into the depths of an ever-restless sea of fire. LSMS 32 2 While listening to these horrible descriptions, my imagination would be so wrought upon that the perspiration would start, and it was difficult to suppress a cry of anguish, for I seemed already to feel the pains of perdition. Then the minister would dwell upon the uncertainty of life: one moment we might be here, and the next in hell, or one moment on earth and the next in heaven. Would we choose the lake of fire and the company of demons, or the bliss of heaven with angels for our companions? Would we hear the voice of wailing and the cursing of lost souls through all eternity, or sing the songs of Jesus before the throne? LSMS 32 3 Our heavenly Father was presented before my mind as a tyrant, who delighted in the agonies of the condemned; not as the tender, pitying Friend of sinners, who loves His creatures with a love past all understanding, and desires them to be saved in His kingdom. LSMS 33 1 My feelings were very sensitive. I dreaded giving pain to any living creature. When I saw animals ill-treated, my heart ached for them. Perhaps my sympathies were more easily excited by suffering, because I myself had been the victim of thoughtless cruelty, resulting in the injury that had darkened my childhood. But when the thought took possession of my mind that God delighted in the torture of His creatures, who were formed in His image, a wall of darkness seemed to separate me from Him. When I reflected that the Creator of the universe would plunge the wicked into hell, there to burn through the ceaseless rounds of eternity, my heart sank with fear, and I despaired that so cruel and tyrannical a being would ever condescend to save me from the doom of sin. I thought that the fate of the condemned sinner would be mine,--to endure the flames of hell forever, even as long as God Himself existed. This impression deepened upon my mind until I feared that I should lose my reason. I looked upon the dumb beasts with envy, because they had no soul to be punished after death. Many times the wish arose that I had never been born. LSMS 33 2 Almost total darkness settled upon me, and there seemed no way out of the shadows. Could the truth have been presented to me as I now understand it, much perplexity and anguish would have been spared me. If the love of God had been dwelt upon more, and His stern justice less, the beauty and glory of His character would have inspired me with a deep and earnest love for my Creator. ------------------------Chapter 4--Beginning Of Public Labor LSMS 35 1 Up to this time I had never prayed in public, and had spoken only a few timid words in prayer meeting. It was now impressed upon me that I should seek God in prayer at our social meetings. This I dared not do, fearful of becoming confused and failing to express my thoughts. But the duty was presented to my mind so forcibly that when I attempted to pray in secret, I seemed to be mocking God, because I had failed to obey His will. Despair overwhelmed me, and for three long weeks no ray of light pierced the gloom that encompassed me. LSMS 35 2 My sufferings of mind were intense. Sometimes for a whole night I would not dare to close my eyes. I would wait until my twin sister was fast asleep, then quietly leave my bed and kneel upon the floor, praying silently, with a dumb agony that cannot be described. I knew that it was impossible for me to live long in this state, and I dared not die and meet the terrible fate of the sinner. With what envy did I regard those who realized their acceptance with God! How precious did the Christian's hope seem to my agonized soul! LSMS 35 3 I frequently remained bowed in prayer nearly all night, groaning and trembling with inexpressible anguish and a hopelessness that passes all description. "Lord, have mercy!" was my plea, and like the poor publican, I dared not lift even my eyes to heaven, but bowed my face upon the floor. I became very much reduced in flesh and strength, yet kept my suffering and despair to myself. Dream of Temple and Lamb LSMS 36 1 While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls. LSMS 36 2 Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearing I would be too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. LSMS 36 3 On entering the building, I saw that the vast temple was supported by one immense pillar and to this was tied a lamb all mangled and bleeding. We seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. LSMS 37 1 Just in front of the lamb were elevated seats upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that sounded like the music of the angels. These were those who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event. LSMS 37 2 Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of the night. LSMS 37 3 I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return. Dream of Seeing Jesus LSMS 37 4 Soon after this I had another dream, I seemed to be sitting in abject despair, with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me; He would have mercy upon me, and I would love and serve Him always. LSMS 38 1 Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully, and said, "Do you wish to see Jesus? He is here, and you can see Him if you desire. Take everything you possess, and follow me." LSMS 38 2 I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I began to ascend the steps, he cautioned me to keep my eyes fixed upward lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top. LSMS 38 3 Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door, and bade me enter. LSMS 38 4 In a moment I stood before Jesus. There was no mistaking that beautiful countenance. Such a radiant expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings. I tried to shield myself from His gaze, feeling unable to endure His searching eyes; but He drew near with a smile, and laying His hand upon my head, said, "Fear not." The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. LSMS 39 1 While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence awoke in me a holy reverence and an inexpressible love. LSMS 39 2 My guide now opened the door and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely, which he said represented faith. This cord he directed me to place next my heart, and when I wished to see Jesus, to take it and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart, and joyfully descended the narrow stairs, praising the Lord, and telling all whom I met where they could find Jesus. This dream gave me hope, and the beauty and simplicity of trusting in God began to dawn upon my soul. Counsel of Elder Stockman LSMS 39 3 To my mother I now confided all my sorrows and perplexities. She tenderly sympathized with and encouraged me, advising me to go for counsel to Elder Stockman, who was then preaching the advent doctrine in Portland. I had great confidence in him, for he was a devoted servant of Christ. LSMS 40 1 Upon hearing my story, he placed his hand affectionately upon my head, saying with tears in his eyes, "Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work." LSMS 40 2 He told me that even if I were a person of mature years and thus harassed by doubt and despair, he should tell me that he knew there was hope for me through the love of Jesus. The very agony of mind I had suffered was positive evidence that the Spirit of the Lord was striving with me. He said that when the sinner becomes hardened in guilt, he does not realize the enormity of his transgression, but flatters himself that he is about right, and in no particular danger. The Spirit of the Lord leaves him, and he becomes careless and indifferent or recklessly defiant. This good man told me of the love of God for His erring children; that instead of rejoicing in their destruction, He longed to draw them to Himself in simple faith and trust. He dwelt upon the great love of Christ and the plan of redemption. LSMS 40 3 Elder Stockman spoke of my early misfortune, and said it was indeed a grievous affliction, but he bade me believe that the hand of a loving Father had not been withdrawn from me; that in the future life, when the mist that then darkened my mind had vanished, I would discern the wisdom of the providence which had seemed so cruel and mysterious; Jesus said to His disciples, "What I do thou knowest not now, but thou shalt know hereafter." In the great future we should no longer see as through a glass darkly, but come face to face with the mysteries of divine love. "Go free, Ellen," he said; "return to your home trusting in Jesus, for He will not withhold His love from any true seeker." LSMS 41 1 He then prayed earnestly for me, and it seemed that God would certainly regard the prayer of His saint, even if my humble petitions were unheard. My mind was much relieved, and the wretched slavery of doubt and fear departed as I listened to the wise and tender counsel of this teacher in Israel. LSMS 41 2 During the few minutes in which I received instruction from Elder Stockman, I had obtained more knowledge on the subject of God's love and pitying tenderness, than from all the sermons and exhortations to which I had ever listened. First Public Prayer LSMS 41 3 I returned home, and again went before the Lord, promising to do and suffer anything He might require of me, if only the smiles of Jesus might cheer my heart. The same duty was again presented to me that had troubled my mind before,--to take up my cross among the assembled people of God. An opportunity was not long wanting; there was a prayer-meeting that evening at my uncle's, which I attended. LSMS 41 4 As the others knelt for prayer, I bowed with them, trembling, and after a few had prayed, my voice arose in prayer before I was aware of it. The promises of God appeared to me like so many precious pearls that were to be received only for the asking. As I prayed, the burden and agony of soul that I had so long endured, left me, and the blessing of the Lord descended upon me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out from me but Jesus and His glory, and I lost consciousness of what was passing around me. LSMS 42 1 The Spirit of God rested upon me with such power that I was unable to go home that night. When I awakened to realization, I found myself cared for in the house of my uncle. Neither my uncle nor my aunt enjoyed religion, though the former had once made a profession but had since backslidden. I was told that he had been greatly disturbed while the power of God rested upon me in so special a manner, and had walked the floor, sorely troubled and distressed in his mind. LSMS 42 2 When I was first struck down, some of those present were greatly alarmed, and were about to run for a physician, thinking that some sudden and dangerous indisposition had attacked me; but my mother bade them let me alone, for it was plain to her, and to the experienced Christians, that it was the wonderful power of God that had prostrated me. When I returned home on the following day great change had taken place in my mind. It seemed to me that I could hardly be the same person that left my father's house the previous evening. This passage was continually in my thoughts: "The Lord is my shepherd; I shall not want." My heart was full of happiness as I softly repeated these words. View of the Father's Love LSMS 43 1 Faith now took possession of my heart. I felt an inexpressible love for God, and had the witness of His Spirit that my sins were pardoned. My peace and happiness were in such marked contrast with my former gloom and anguish that it seemed to me as if I had been rescued from hell and transported to heaven. I could even praise God for the misfortune that had been the trial of my life, for it had been the means of fixing my thoughts upon eternity. Naturally proud and ambitious, I might not have been inclined to give my heart to Jesus had it not been for the sore affliction which had cut me off, in a manner, from the triumphs and vanities of the world. LSMS 43 2 My views of the Father were changed. I now looked upon Him as a kind and tender parent, rather than a stern tyrant compelling men to a blind obedience. My heart went out to Him in a deep and fervent love. Obedience to His will seemed a joy; it was a pleasure to be in His service. No shadow clouded the light that revealed to me the perfect will of God. I felt the assurance of an indwelling Saviour, and realized the truth of what Christ had said: "He that followeth me shall not walk in darkness, but shall have the light of life." LSMS 43 3 For six months not a shadow clouded my mind, nor did I neglect one known duty. My whole endeavor was to do the will of God, and keep Jesus and heaven continually in mind. I was surprised and enraptured with the clear views presented to me of the atonement and the work of Christ. I will not attempt further to explain the exercises of my mind; suffice is to say that old things had passed away, all things had become new. There was not a cloud to mar my perfect bliss. I longed to tell the story of Jesus' love, but felt no disposition to engage in common conversation with anyone. My heart was so filled with love to God and the peace that passeth understanding, that I loved to meditate and pray. Testimony Borne in Advent Meeting LSMS 44 1 The night after receiving so great a blessing, I attended the Adventist meeting. When the time came for the followers of Christ to speak in His favor, I could not remain silent, but rose and related my experience. Not a thought had entered my mind of what I should say; but the simple story of Jesus' love to me fell from my lips with perfect freedom, and my heart was so happy to be liberated from its bondage of dark despair that I lost sight of the people about me and seemed to be alone with God. I found no difficulty in expressing my peace and happiness, except for the tears of gratitude that choked my utterance as I told of the wondrous love that Jesus had shown for me. LSMS 44 2 Elder Stockman was present. He had recently seen me in deep despair, and as he now saw my captivity turned, he wept aloud, rejoicing with me, and praising God for this proof of His tender mercy and loving kindness. Testimony in Baptist Church LSMS 45 1 Not long after receiving this great blessing, I attended a conference meeting at the Freewill Baptist church, where Elder S.E. Brown was pastor. I was invited to relate my experience, I felt not only great freedom of expression, but happiness, in telling my simple story of the love of Jesus and the joy of being accepted of God. As I spoke in simple language, with subdued heart and tearful eyes, my soul seemed drawn toward heaven in thanksgiving, and the melting power of the Lord came upon the assembled people, many weeping and others praising God. Sinners were invited to arise for prayers, and many responded to the call. Laboring for Young Friends LSMS 45 2 My heart was so thankful to God for the blessing He had given me that I longed to have others participate in this sacred joy. My mind was deeply interested for those who might be suffering under a sense of the Lord's displeasure and the burden of sin. I felt that no one could resist the evidence of God's pardoning love that had wrought so wonderful a change in me. The reality of true conversion seemed so plain to me that I felt like helping my young friends into the light, and at every opportunity exerted an influence toward this end. LSMS 45 3 I arranged meetings with my young friends, some of whom were considerably older than myself, and a few were married. A number of them were vain and thoughtless; to these my experience sounded like an idle tale, and they did not heed my entreaties. But I determined that my efforts should never cease till these dear souls, for whom I had so great an interest, yielded to God. Several entire nights I spent in earnest prayer for those whom I had sought out and brought together for the purpose of laboring and praying with them, LSMS 46 1 Some of these had met with us from curiosity to hear what I had to say; others thought me beside myself to be so persistent in my efforts, especially when the young people manifested no concern on their own part. But at every one of our little meetings I continued to exhort and pray for each one separately until every one had yielded to Jesus, acknowledging the merits of His pardoning love, and been truly converted. LSMS 46 2 Night after night in my dreams I seemed to be laboring for the salvation of souls. At such times special cases were presented to my mind; these I afterward sought out and prayed with. In every instance but one, these persons yielded themselves to the Lord. LSMS 46 3 Some of our more formal brethren feared that I was too zealous for the conversion of souls; but time seemed to me so short that it behooved all who had a hope of a blessed immortality, and looked for the soon coming of Christ, to labor without ceasing for those who were still in their sins and standing on the awful brink of ruin. LSMS 46 4 Although I was very young, the plan of salvation was so clear to my mind, and my personal experience had been so marked, that upon considering the matter I knew it was my duty to continue my efforts for the salvation of precious souls, and to pray and confess Christ at every opportunity. My entire being was offered to the service of my Master. Let come what would, I determined to please God, and to live as one who expected the Saviour to come and reward the faithful. Like a little child, I went to God as to my father, asking Him what He would have me to do. Then as my duty was made plain to me, it was my greatest happiness to perform it. Peculiar trials sometimes beset me. Those older in experience than myself endeavored to hold me back and cool the ardor of my faith; but with the smiles of Jesus brightening my life, and the love of God in my heart, I went on my way with a joyful spirit. Sympathy of my Brother Robert LSMS 47 1 As I recall the experiences of my early life, my brother, the confidant of my hopes and fears, the earnest sympathizer with me in my Christian experience, comes to my mind with a flood of tender memories. He was one of those to whom sin presents but few temptations. Naturally devotional, he never sought the society of the young and gay but chose rather the company of Christians, whose conversation would instruct him in the way of life. His manner was serious beyond his years; he was gentle and peaceful, and his mind was almost constantly filled with religious thoughts. His life was pointed to, by those who knew him, as a pattern to the youth, a living example of the grace and beauty of true Christianity. ------------------------Chapter 5--Leaving The Methodist Church LSMS 48 1 My father's family still occasionally attended the Methodist church, and also the class-meetings held in private houses. LSMS 48 2 One evening my brother Robert and myself went to class-meeting. The presiding elder was present. When it came my brother's turn to bear testimony, he spoke with great humility, yet with clearness, of the necessity for a complete fitness to meet our Saviour when He should come in the clouds of heaven with power and great glory. While my brother was speaking, a heavenly light glowed upon his usually pale countenance. He seemed to be carried in spirit above present surroundings, and spoke as if in the presence of Jesus. When I was called upon to speak, I arose, free in spirit, with a heart full of love and peace. I told the story of my suffering under the conviction of sin, how I had at length received the blessing so long sought,--an entire conformity to the will of God,--and expressed my joy in the tidings of the soon coming of my Redeemer to take His children home. Disapproval Shown in Class-meeting LSMS 48 3 In my simplicity I expected that my Methodist brethren and sisters would understand my feelings and rejoice with me, but I was disappointed; several sisters groaned and moved their chairs noisily, turning their backs upon me. I could not think what I had said to offend them, and spoke very briefly, feeling the chilling influence of their disapprobation. LSMS 49 1 When I had ceased speaking, the presiding elder asked me if it would not be more pleasant to live a long life of usefulness, doing others good, than for Jesus to come speedily and destroy poor sinners. I replied that I longed for the coming of Jesus. Then sin would have an end, and we should enjoy sanctification forever, with no devil to tempt and lead us astray. LSMS 49 2 He then inquired if I would not rather die peacefully upon my bed than to pass through the pain of being changed, while living, from mortality to immortality. My answer was, that I wished for Jesus to come and ransom His children, that I was willing to live or die as God willed, and could easily endure all the pain that could be borne in a moment, in the twinkling of an eye; that I desired the wheels of time to roll swiftly round, and bring the welcome day when these vile bodies should be changed, and fashioned like unto Christ's most glorious body. I also stated that when I lived nearest to the Lord, then I most earnestly longed for His appearing. Here some present seemed to be greatly displeased. LSMS 49 3 As the presiding elder addressed others in the class, he expressed great joy in anticipating the temporal millennium, when the earth should be filled with the knowledge of the Lord as the waters cover the sea, and longed to see this glorious period ushered in. LSMS 49 4 After the meeting closed, I was conscious of being treated with marked coldness by those who had formerly been kind and friendly to me. My brother and I returned home feeling sad that we should be so misunderstood by our brethren, and that the subject of the near coming of Jesus should awaken such bitter antagonism in their hearts. The Safe Path LSMS 50 1 On the way home we talked seriously concerning the evidences of our new faith and hope. "Ellen," said Robert, "are we deceived? Is this hope of Christ's soon appearing upon the earth a heresy, that ministers and professors of religion oppose it so bitterly? They say that Jesus will not come for thousands and thousands of years. If they even approach the truth, then the world can not come to an end in our day." LSMS 50 2 I dared not give unbelief a moment's encouragement, but quickly replied, "I have not a doubt but that the doctrine preached by Mr. Miller is the truth. What power attends his words! What conviction is carried home to the sinner's heart!" LSMS 50 3 We talked the matter over candidly as we walked along, and decided that it was our duty and privilege to look for the Saviour's coming and that it would be safest to make ready for His appearing, and be prepared to meet Him with joy. If He did come, what would be the prospect of those who were now saying, "My Lord delayeth His coming," and had no desire to see Him? We wondered how ministers dared to quiet the fears of sinners and backsliders by saying, "Peace, peace," while the message of warning was being given all over the land. The period seemed very solemn to us; we felt that we had no time to lose. LSMS 51 1 "A tree is known by its fruits," remarked Robert. "What has this belief done for us? It has convinced us that we were not ready for the coming of the Lord; that we must become pure in heart, or we cannot meet our Saviour in peace. It has aroused us to seek for new strength and grace from God. LSMS 51 2 "What has it done for you, Ellen? Would you be what you are now if you had never heard the doctrine of Christ's soon coming? What hope has it inspired in your heart? What peace, joy, and love has it given you? And for me it has done everything. I love Jesus, and all Christians. I love the prayer-meeting. I find great joy in reading my Bible and in prayer. If this precious faith has done so great a work for us, will it not do as much for all who believe it, and earnestly long for the appearing of the Lord?" We both felt strengthened by this conversation, and resolved that we would not be turned from our honest convictions of truth, and the blessed hope of Christ's soon coming in the clouds of heaven. We were thankful that we could discern the precious light, and rejoice in looking for the coming of the Lord. Last Testimony in Class-meeting LSMS 51 3 Not long after this, we again attended the class-meeting. We wanted an opportunity to speak of the precious love of God that animated our souls. I particularly wished to tell of the Lord's goodness and mercy to me. So great a change had been wrought in me, that it seemed my duty to improve every opportunity of testifying to the love of my Saviour. LSMS 52 1 When my turn came to speak, I stated the evidences I enjoyed of Jesus' love, and that I looked forward with the glad expectation of meeting my Redeemer soon. The belief that Christ's coming was near stirred my soul to seek more earnestly for the sanctification of the Spirit of God. LSMS 52 2 Here the class-leader interrupted me, saying, "You received sanctification through Methodism, through Methodism sister, not through an erroneous theory." I felt compelled to confess the truth that it was not through Methodism that my heart had received its new blessing, but by the stirring truths concerning the personal appearing of Jesus. Through them I had found peace, joy, and perfect love. Thus my testimony closed, the last that I was to bear in class with my Methodist brethren. LSMS 52 3 Robert then spoke in his quiet way, yet in so clear and touching a manner that some wept and were much moved; but others coughed dissentingly, and seemed quite uneasy. LSMS 52 4 After leaving the classroom, we again talked over our faith, and marveled that our Christian brethren and sisters could so ill endure to have a word spoken in reference to our Saviour's coming. We thought if they loved Jesus as they should, it would not be so great an annoyance to hear of His second advent, but on the contrary, they would hail the news with joy. LSMS 52 5 We were convinced that we ought no longer to attend the class meeting. The hope of the glorious appearing of Christ filled our souls, and would find expression when we rose to speak. This seemed to kindle the ire of those present against the two humble children who dared, in the face of opposition, to speak of the faith that had filled their hearts with peace and happiness. It was evident that we could have no freedom in the class meeting; for our testimony provoked sneers and taunts that reached our ears at the close of the meeting, from brethren and sisters whom we had respected and loved. A Little Missionary Society LSMS 53 1 The Adventists held meetings at this time in Beethoven Hall, and my father, with his family, attended them quite frequently. The period of the second advent was thought to be in the year 1843. The time seemed so short in which souls could be saved that I resolved to do all in my power to lead sinners into the light of truth. But it seemed impossible for one so young, and in feeble health, to do much in the great work. LSMS 53 2 Two of my sisters were at home then,--Sarah, who was several years older than myself, and my twin sister Elizabeth. We talked the matter over among ourselves, and decided to earn what money we could, and use it in buying books and tracts to be distributed gratuitously. This seemed the best we could do, and we did it gladly. LSMS 53 3 Our father was a hatter and it was my allotted task to make the crowns of the hats, that being the easiest part of the work. I also knit stockings at twenty-five cents a pair. LSMS 54 1 My heart was so weak that I was obliged to sit propped up in bed to do this work; but day after day I sat there, happy that my trembling fingers could do something to bring in a little pittance for the cause I loved so dearly. Twenty-five cents a day was all I could earn. How carefully would I lay aside the precious bits of silver, which were to be expended for reading matter to enlighten and arouse those who were in darkness. LSMS 54 2 I had no temptation to spend my earnings for my own personal gratification. My dress was plain; nothing was spent for needless ornaments, for vain display appeared sinful to me. Thus I had ever a little fund in store with which to purchase suitable books. These were placed in the hands of experienced persons to send abroad. LSMS 54 3 Every leaf of this printed matter was precious in my eyes; for it was a messenger of light to the world, bidding them prepare for the great event near at hand. The salvation of souls was the burden of my mind, and my heart ached for those who flattered themselves that they were living in security, while the message of warning was being given to the world. Natural Mortality Questioned LSMS 54 4 One day I listened to a conversation between my mother and a sister, in reference to a discourse which they had recently heard, to the effect that the soul had not natural immortality. Some of the minister's proof-texts were repeated. Among them I remember these impressed me very forcibly: LSMS 55 1 "The soul that sinneth, it shall die.""The living know that they shall die; but the dead know not anything.""Which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords; who only hath immortality.""To them who by patient continuance in well-doing seek for glory, and honor, and immortality, eternal life." LSMS 55 2 "Why," said my mother, after quoting the foregoing passage, "should they seek for what they already have?" I listened to these new ideas with an intense and painful interest. When alone with my mother, I inquired if she really believed that the soul was not immortal. Her reply was that she feared that we had been in error on the subject as well as upon some others. LSMS 55 3 "But Mother," said I, "do you really believe that the soul sleeps in the grave until the resurrection? Do you think that the Christian, when he dies, does not go immediately to heaven, nor the sinner to hell?" LSMS 55 4 She answered, "The Bible gives us no proof that there is an eternally burning hell. If there is such a place, it should be mentioned in the Sacred Book." LSMS 55 5 When my mother said to me, "Ellen, the minister says that we have been mistaken; there is no eternal hell," I said to her, "O Mother, don't tell anybody; I am afraid that nobody would seek the Lord" LSMS 55 6 "If this is sound Bible truth," she replied, "instead of preventing the salvation of sinners, it will be the means of winning them to Christ. If the love of God will not induce the rebel to yield, the terrors of an eternal hell will not drive him to repentance. Besides, it does not seem a proper way to win souls to Jesus by appealing to one of the lowest attributes of the mind--abject fear. The love of Jesus attracts; it will subdue the hardest heart." LSMS 56 1 It was some months after this conversation before I heard anything further concerning this doctrine; but during this time my mind had been much exercised upon the subject. Then I heard it preached, and believed it to be the truth. From the time light in regard to the sleep of the dead dawned upon my mind, the mystery that had enshrouded the resurrection vanished, and the great event itself assumed new and sublime importance. LSMS 56 2 My mind had often been disturbed by its efforts to reconcile the immediate reward or punishment of the dead with the undoubted fact of a future resurrection and judgment. If at death the soul entered upon eternal happiness or misery, where was the need of a resurrection of the poor moldering body? But this new and beautiful faith taught me the reason why inspired writers had dwelt so much upon the resurrection of the body; it was because the entire being was slumbering in the grave. LSMS 56 3 I could now clearly perceive the fallacy of our former position on this question. The confusion and uselessness of a final judgment, after the souls of the departed had already been judged once and appointed to their lot, was very plain to me now. I saw that the hope of the bereaved lies in looking forward to the glorious day when the Lifegiver shall break the fetters of the tomb, and the righteous dead shall arise and leave their prison-house, to be clothed with glorious immortal life. The Pastor's Visit LSMS 57 1 Our family were all interested in the doctrine of the Lord's soon coming. My father had long been considered one of the pillars of the Methodist church where he lived. He had been appointed to act as exhorter, and leader of meetings held in homes at a distance from the city. The whole family had been active members of the church; but we made no secret of our new belief, although we did not urge it upon others on inappropriate occasions, or manifest any unfriendliness towards our church. However, the Methodist minister made us a special visit, and took occasion to inform us that our faith could not agree with Methodism. He did not inquire our reasons for believing as we did, nor make any reference to the Bible in order to convince us of our error; but he stated that we had adopted a new and strange belief that the Methodist Church could not accept. LSMS 57 2 My father replied that he must be mistaken in calling this a new and strange doctrine, for Christ Himself, in teaching the disciples, had preached His second advent. He had said, "In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also." When He was taken up to heaven, and His faithful followers stood gazing after their vanishing Lord, "Behold, two men stood by them in white apparel;" which also said, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." LSMS 58 1 "And," said my father, warming with his subject, "the inspired Paul wrote a letter to encourage his brethren in Thessalonica, saying, 'To you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them that believe in that day.' 'For the Lord Himself shall descend from heaven with a shout with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.' LSMS 58 2 "There is high authority for our faith. Jesus and His apostles dwell upon the event of the second advent with joy and triumph; and the holy angels proclaim that Christ, who ascended to heaven shall come again. This is our offense,--believing the word of Jesus and His disciples. This is a very old doctrine, and bears no taint of heresy." LSMS 58 3 The minister did not attempt to refer to a single text that would prove us in error, but excused himself on the plea of want of time. He advised us to withdraw quietly from the church, and avoid the publicity of a trial. We were aware that others of our brethren were meeting with similar treatment for a like cause, and we did not wish it understood that we were ashamed to acknowledge our faith, or were unable to sustain it by Scripture; so my parents insisted that they should be acquainted with the reasons for this request. LSMS 59 1 The only answer to this was an evasive declaration that we had walked contrary to the rules of the church, and the best course would be voluntarily to withdraw from it to save a trial. They answered that they preferred a regular trial, and demanded to know what sin was charged to us, as we were conscious of no wrong in looking for and loving the appearing of the Savior. Church Trial Not long afterward, we were notified to be present at a meeting to be held in the vestry of the church. There were but few present. The influence of my father and his family was such that our opposers had no desire to present our cases before a larger number of the congregation. The single charge preferred was that we had walked contrary to their rules. Upon our asking what rules we had violated, it was stated, after a little hesitation, that we had attended other meetings, and had neglected to meet regularly with our class. We stated that a portion of the family had been in the country for some time past, that none who remained in the city had been absent from class meeting more than a few weeks, and they LSMS 59 2 were morally compelled to remain away because the testimonies they bore met with such marked disapprobation. We also reminded them that certain persons who had not attended class meeting for a year were yet held in good standing. LSMS 60 1 It was asked if we would confess that we had departed from their rules, and if we would also agree to conform to them in the future. We answered that we dared not yield our faith or deny the sacred truth of God; that we could not forego the hope of the soon coming of our Redeemer; that after the manner which they called heresy we must continue to worship the Lord. In his defense my father quoted these words: "Your brethren that hated you, that cast you out for My name's sake, said, Let the Lord be glorified; but He shall appear to your joy, and they shall be ashamed." In his defense he received the blessing of God, and we all left the vestry with free spirits, happy in the consciousness of doing right and in the approving smile of Jesus. Expelled from the Methodist Church LSMS 60 2 The next Sunday at the commencement of the love feast, the presiding elder read off our names, seven in number, as discontinued from the church. He stated that we were not expelled on account of any wrong or immoral conduct, that we were of unblemished character and enviable reputation; but we had been guilty of walking contrary to the rules of the Methodist Church. He also declared that a door was now open, and all who were guilty of a similar breach of the rules would be dealt with in like manner. LSMS 61 1 There were many in the church who waited for the appearing of the Saviour, and this threat was made for the purpose of frightening them into subjection. In some cases this policy brought about the desired result, and the favor of God was sold for a place in the church. Many believed, but dared not confess, their faith, lest they should be turned out of the synagogue. But some left soon afterward, and joined the company of those who were looking for the Savior. ------------------------Chapter 6--Opposition Of Formal Brethren LSMS 62 1 For six months not a cloud intervened between me and my Saviour. Whenever there was a proper opportunity, I bore my testimony in the Adventist meetings, and was greatly blessed. At times the Spirit of the Lord rested upon me with such power that my strength was taken from me. This was a trial to some who had come out from the formal churches and remarks were often made that grieved me much. Many could not believe that one could be so overpowered by the Spirit of God as to lose all strength. My position was exceedingly painful. LSMS 62 2 I began to reason with myself whether I was not justified in withholding my testimony in meeting, and thus restraining my feelings, when there was such an opposition in the hearts of some who were older in years and experience than myself. I adopted this plan of silence for a time trying to convince myself that to repress my testimony would not hinder me from faithfully living out my religion. I often felt strongly impressed that it was my duty to speak in meeting, but refrained from doing so, and was sensible of having thereby grieved the Spirit of God. I even remained away from meetings sometimes because they were to be attended by those whom my testimony annoyed. I shrank from offending my brethren, and in this allowed the fear of man to break up that uninterrupted communion with God which had blessed my heart for so many months. Young Man Prostrated by Power of God LSMS 63 1 We had appointed evening prayer meetings in different parts of the city to accommodate all who wished to attend. The family that had been most forward in opposing me was present at one of these meetings. Upon this occasion, while those assembled were engaged in prayer, the Spirit of the Lord came upon the meeting, and one of the members of this family was prostrated as one dead. His relatives stood weeping around him, rubbing his hands and applying restoratives. At length he gained sufficient strength to praise God, and quieted their fears by shouting with triumph over the marked evidence he had received of the power of the Lord upon him. The young man was unable to return home that night. LSMS 63 2 This was believed by the family to be a manifestation of the Spirit of God, but did not convince them that it was the same divine power that had rested upon me at times, robbing me of my natural strength and filling my soul with the peace and love of Jesus. They were free to say that my sincerity and perfect honesty could not be doubted, but they considered me self-deceived in taking that for the power of the Lord which was only the result of my own overwrought feelings. LSMS 63 3 My mind was in great perplexity in consequence of this opposition, and as the time drew near for our regular meeting, I was in doubt whether or not it was best for me to attend. For some days previous I had been in great distress on account of the feeling manifested toward me. Desiring to escape the criticism of my brethren, I decided to remain at home. In trying to pray, I repeated these words again and again, "Lord, what wilt thou have me to do?" The answer that came to my heart seemed to bid me trust in my heavenly Father, and wait patiently to know His will. I yielded myself to the Lord with the simple trust of a little child, remembering He had promised that those who follow Him shall not walk in darkness. LSMS 64 1 Finally a sense of duty impelled me to go to the meeting, and I went with the full assurance that all would be well. While we were bowed before the Lord, my heart was drawn out in prayer, and filled with a peace that only Christ can give. With child-like faith I could only say, "Heaven is my home, and Christ my Redeemer." My soul rejoiced in the love of my Saviour, and physical strength left me. Opposition Overcome LSMS 64 2 One of the family before mentioned as being opposed to the manifestations of the power of God upon me, on this occasion stated his belief that I was under an excitement which he thought it my duty to resist, but instead of doing so, he thought I encouraged it as a mark of God's favor. His doubts and opposition did not affect me at this time, for I seemed shut in with the Lord, and lifted above all outward influence but he had scarcely stopped speaking when a strong man, a devoted and humble Christian, was struck down before his eyes by the power of God, and the room was filled with the Holy Spirit. LSMS 65 1 Upon recovering, I was very happy in bearing my testimony for Jesus, and in telling of His love for me. I confessed my lack of faith in the promises of God, and my error in checking the promptings of His Spirit from fear of men, and acknowledged that, notwithstanding my distress, He had bestowed upon me unlooked-for evidence of His love and sustaining grace. LSMS 65 2 The brother who had opposed me then rose, and with tears confessed that his feelings in regard to me had been all wrong. He humbly asked my forgiveness, and said, "Sister Ellen, I will never again lay a straw in your way. God has shown me the coldness and stubbornness of my heart, which He has broken by the evidence of His power. I have been very wrong." LSMS 65 3 Then, turning to the people, he said; "When Sister Ellen seemed so happy, I would think, why don't I feel like that?" Why doesn't Brother Rich receive some such evidence? For I was convinced that he was a devoted Christian, yet no such power had fallen upon him. I offered a silent prayer that if this was the holy influence of God, Brother Rich might experience it this evening. Almost as the desire went up from my heart, Brother Rich fell, prostrated by the power of God, crying, 'Let the Lord work!' My heart is convinced that I have been warring against the Holy Spirit, but I will grieve it no more by stubborn unbelief. Welcome, light! Welcome, Jesus! I have been backslidden and hardened, feeling offended if any one praised God and manifested a fullness of joy in His love; but now my feelings are changed, my opposition is at an end. Jesus has opened my eyes, and I may yet shout His praises myself. I have said bitter and cutting things of Sister Ellen, that I sorrow over now, and I pray for her forgiveness, and for that of all others who are present." LSMS 66 1 Brother Rich then bore his testimony. His face was lighted with the glory of heaven as he praised the Lord for the wonders He had wrought that night. Said he, "This place is awfully solemn because of the presence of the Most High. Sister Ellen, in future you will have our help and sustaining sympathies, instead of the cruel opposition that has been shown you. We have been blind to the manifestations of God's Holy Spirit." LSMS 66 2 There had never been a question as to my sincerity, but many had thought me young and impressible, and that my feelings were the effect of excitement. They regarded it my duty to repress my feelings. But all the opposers were now brought to see their mistake, and to confess that the work was indeed of the Lord. LSMS 66 3 In a prayer-meeting soon afterward, the brother who had confessed that he was wrong in his opposition, experienced the power of God in so great a degree that his countenance shone with a heavenly light, and he fell helpless to the floor. When his strength returned, he again acknowledged that he had been ignorantly warring against the Spirit of the Lord in cherishing the feeling he had against me. In another prayer meeting still another member of the same family was exercised in a similar manner, and bore the same testimony. A few weeks later, while the large family of Brother Pearson was engaged in prayer at their own house, the Spirit of God swept through the room, and prostrated the kneeling suppliants. My father happening in soon afterward found them all, both parents and children, helpless under the power of the Lord. LSMS 67 1 Cold formality now began to melt before the mighty influence of the Most High. All who had opposed me confessed that they had grieved the Holy Spirit by so doing, and they united in sympathy with me and in love for the Saviour. My heart was glad that divine mercy had smoothed the path for my feet to tread, and rewarded my faith and trust so bounteously. Unity and peace now dwelt among our people who were looking for the coming of the Lord. ------------------------Chapter 7--Advent Experience LSMS 68 1 With carefulness and trembling we approached the time * when our Saviour was expected to appear; and with solemn earnestness we sought, as a people, to purify our lives that we might be ready to meet Him at His coming. Meetings in Portland, ME LSMS 68 2 Notwithstanding the opposition of ministers and churches, Beethoven Hall in the city of Portland, was nightly crowded; especially was there a large congregation on Sundays. LSMS 68 3 Elder Stockman was a man of deep piety. He was in feeble health, suffering from consumption; yet when he stood before the people, he seemed to be lifted above physical infirmity, and his face was lighted with the consciousness that he was teaching the sacred truth of God. There was a solemn, searching power in his words that struck home to many hearts. He sometimes expressed a fervent desire to live until he should welcome the Saviour coming in the clouds of heaven. Under his ministration, the Spirit of God convicted many sinners, and brought them into the fold of Christ. LSMS 68 4 Meetings were still held at private houses in different parts of the city, with the best results. Believers were encouraged to work for their friends and relatives, and conversions were multiplying day by day. LSMS 69 1 All classes flocked to the meetings at Beethoven Hall. Rich and poor, high and low, ministers and laymen were all, from various causes, anxious to hear for themselves the doctrine of the second advent. Many came, who, finding no room to stand, went away disappointed. LSMS 69 2 The order of the meetings was simple. A short and pointed discourse was usually given, then liberty was granted for general exhortation. There was as a rule the most perfect stillness possible for so large a crowd. The Lord held the spirit of opposition in check while His servants explained the reasons of their faith. Sometimes the instrument was feeble, but the Spirit of God gave weight and power to His truth. The presence of the holy angels was felt in the assembly, and numbers were daily added to the little band of believers. LSMS 69 3 On one occasion, while Elder Stockman was preaching, Elder S. E. Brown, a Christian minister, whose name has been mentioned before in this narrative, was sitting in the desk, listening to the sermon with intense interest. He became deeply moved, and suddenly his face grew pale as that of the dead, and he reeled in his chair. Elder Stockman caught him in his arms just as he was falling to the floor, and laid him on the sofa back of the desk, where he lay powerless until the discourse was finished Exhortation of Elder Brown LSMS 70 1 He then arose, his face still pale, but shining with light from the Sun of Righteousness and gave a very impressive testimony. He seemed to receive holy unction from above. He was usually slow of speech, with an earnest manner, entirely free from excitement. On this occasion his solemn, measured words carried with them a new power, as he warned sinners and his brother ministers to put away unbelief, prejudice, and cold formality, and like the noble Bereans, search the Sacred Writings, comparing scripture with scripture, to ascertain if these things were not true. He entreated the ministers present not to feel themselves injured by the direct and searching manner in which Elder Stockman had presented the solemn subject that interested all minds. Said he: "We want to reach the people; we want sinners to be convicted and become truly repentant before it is too late for them to be saved, lest they shall take up the lamentation, 'The harvest is past, the summer is ended, and we are not saved.' Brethren in the ministry say that our arrows hit them; will they please stand aside from between us and the people, and let us reach the hearts of sinners? If they make themselves a target for our aim, they have no reason to complain of the wounds they receive. Stand aside, brethren, and you will not get hit!" LSMS 70 2 He related his own experience with such simplicity and candor that many who had been greatly prejudiced were moved to tears. The Spirit of God was felt in his words and this shone from his countenance. With a holy exaltation he boldly declared that he had taken the word of God as his counselor; that his doubts had been swept away and his faith confirmed. With earnestness he invited his brother ministers, church members, sinners, and infidels to examine the Bible for themselves, and charged them to let no man turn them from the purpose of ascertaining what is the truth. LSMS 71 1 When he had finished speaking, those who desired the prayers of the people of God were invited to rise. Hundreds responded to the call. The Holy Spirit rested upon the assembly. Heaven and earth seemed to approach each other until a late hour of the night. The power of the Lord was felt upon young, old, and middle aged. LSMS 71 2 Elder Brown did not either then or afterward sever his connection with the Christian church, but he was looked upon with great respect by his people. LSMS 71 3 As we returned to our homes by various ways, voices would reach us from different directions, one praising God, and as if in response, another and still another shouting, "Glory to God, the Lord reigneth." Men sought their homes with praises upon their lips, and the glad sound rang out upon the still night air. No one who attended those meetings can ever forget those scenes of deepest interest. In the Hours of Waiting for Christ LSMS 71 4 All who sincerely love Jesus can appreciate the feelings of us who watched with the most intense longing for the coming of our Saviour. The point of expectation was nearing. The time when we hoped to meet Him was close at hand. LSMS 72 1 We approached this hour with a calm solemnity. The true believers rested in a sweet communion with God, and earnest of the peace that was to be theirs in the bright hereafter. None who experienced this hope and trust can ever forget those precious hours of waiting. LSMS 72 2 Worldly business was for the most part laid aside. We carefully examined every thought and emotion of our hearts, as if upon our deathbeds, and expecting in a few hours to close our eyes forever upon earthly scenes. There was no making of "ascension robes" for the great event; we felt the need of internal evidence that we were prepared to meet Christ, and our white robes were purity of soul, characters cleansed from sin by the atoning blood of our Saviour. Our Disappointment LSMS 72 3 But the time of expectation passed. This was the first close test brought to bear upon those who believed and hoped that Jesus would come in the clouds of heaven. The disappointment of God's waiting people was great. The scoffers were triumphant, and won the weak and cowardly to their ranks. Some who had appeared to possess true faith seemed to have been influenced only by fear; and now their courage returned with the passing of the time and they boldly united with the scoffers, declaring that they had never been duped really to believe the doctrine of Miller, who was a mad fanatic. Others, naturally yielding or vacillating, quietly deserted the cause. I thought, If Christ had indeed come, what would have become of those weak and changing ones? They professed to love and long for the coming of Jesus; but when He failed to appear, they seemed greatly relieved, and went back to their carelessness and disregard of true religion. LSMS 73 1 We were perplexed and disappointed, yet did not renounce our faith. Many still clung to the hope that Jesus would not long delay His coming; the word of the Lord was sure, it could not fail. We felt that we had done our duty, we had lived up to our precious faith; we were disappointed, but not discouraged. The signs of the times denoted that the end of all things was at hand; we must watch and hold ourselves in readiness for the coming of the Master at any time. We must wait with hope and trust, not neglecting the assembling of ourselves together for instruction, encouragement, and comfort that our light might shine forth into the darkness of the world. Error in Reckoning LSMS 73 2 Our calculation of the prophesied time was so simple and plain that even the children could understand it. From the date of the decree of the king of Persia, found in Ezra 7, which was given in 457 before Christ, the 2300 years of Daniel 8:14 must terminate with 1843. Accordingly we looked to the end of this year for the coming of the Lord. We were sadly disappointed when the year entirely passed away, and the Saviour had not come. LSMS 73 3 It was not at first perceived that if the decree did not go forth at the beginning of the year 457 B.C., the 2300 years would not be completed at the close of 1843. LSMS 74 1 Later it was found that the decree was given near the close of the year 457 B.C., and therefore the prophetic period must reach to the fall of the year 1844. Therefore the vision of time did not tarry, though it had seemed to do so. We learned to rest upon the language of the prophet: "The vision is yet for an appointed time, but at the end it shall speak, and not lie. Though it tarry, wait for it; because it will surely come, it will not tarry." LSMS 74 2 The mistake made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. Scholars declared that Mr. Miller was right in his calculation of the time, although they disagreed with him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time. LSMS 74 3 We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop the true character of those who had professed to look for and rejoice in the coming of the Lord. Those who embraced the first angel's message (see Revelation 14:6, 7) through fear of the wrath of God and His judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus, LSMS 74 4 Those who had been disappointed were not long left in darkness; for in searching the prophetic periods with earnest prayer, the error was discovered, and the prophetic pencil traced down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked for surprise. Yet this very trial was necessary to develop and strengthen the sincere believers in the truth. Hope Renewed LSMS 75 1 Our hopes now centered the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, "Babylon is fallen, is fallen, that great city." That message was first proclaimed by the servants of God in the summer of 1844. As a result, many left the familiar churches. In connection with this message the midnight cry was given: "Behold the Bridegroom cometh, go ye out to meet Him!" * In every part of the land light was given concerning this message, and the cry aroused thousands. It went from city to city, from village to village, and into remote country regions. It reached the learned and talented, as well as the obscure and humble. LSMS 75 2 "This was the happiest year of my life." My heart was full of glad expectation; but I felt great pity and anxiety for those who were in discouragement and had no hope in Jesus. We united, as a people, in earnest prayer for a true Christian experience and the unmistakable evidence of our acceptance with God. LSMS 76 1 We needed great patience, for the scoffers were many. We were frequently greeted by scornful allusions to our former disappointment. "You have not gone up yet; when do you expect to go up?" and similar taunts were often vented upon us by our worldly acquaintances, and even by some professed Christians who accepted the Bible, yet failed to learn its great and important truths. Their blinded eyes seemed to see but a vague and distant meaning in the solemn warning, "God hath appointed a day in which He will judge the world," and in the assurance that the saints will be caught up together to meet the Lord in the air. Attitude of the Churches LSMS 76 2 The orthodox churches used every means to prevent the belief in Christ's soon coming from spreading. No liberty was granted in their meetings to those who dared mention a hope of the soon coming of Christ. Professed lovers of Jesus scornfully rejected the tidings that He whom they claimed as their best Friend was soon to visit them. They were excited and angered against those who proclaimed the news of His coming, and who rejoiced that they should speedily behold Him in His glory. LSMS 76 3 Every moment seemed to me of the utmost importance. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated to myself the precious promises of Jesus. He had said to His disciples, "Ask, and ye shall receive." I firmly believed that whatever I asked in accordance with the will of God, would certainly be granted to me. I sank in humility at the feet of Jesus, with my heart in harmony with His will. LSMS 77 1 It was my custom to visit families, and engage in earnest prayer with those who were oppressed by fears and despondency. My faith was strong, and I did not doubt for a moment that God would answer my prayers. Without a single exception, the blessing and peace of Jesus rested upon us in answer to our humble petitions and the hearts of the despairing ones were made joyful by light and hope. LSMS 77 2 At this time my health was very poor, my lungs were seriously affected, and my voice failed. The Spirit of God often rested upon me with great power, and my frail body could scarcely endure the glory that flooded my soul. The name of Jesus filled me with rapture. I seemed to breathe in the atmosphere of heaven, and rejoiced in the prospect of soon meeting my Redeemer, and living forever in the light of His countenance. Period of Preparation LSMS 77 3 With diligent searching of heart and humble confessions, we came prayerfully up to the time of expectation. Every morning we felt that it was our first work to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness, we were sure to retrograde. Our interest for one another increased; we prayed much with and for one another. We assembled in the orchards and groves to commune God and to offer up our petitions to Him, feeling more fully in His presence when surrounded by the works of nature. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds, we dared not rest or sleep till they had been swept away by the consciousness of our acceptance with the Lord. LSMS 78 1 Thus the waiting people of God approached the hour when they fondly hoped their joys would be complete in the coming of the Saviour. But the time again passed unmarked by the advent of Jesus. It was hard to take up the cares of life that we thought had been laid down forever. It was a bitter disappointment that fell upon the little flock whose faith had been so strong and whose hope had been so high. But we were surprised that we felt so free in the Lord, and were so strongly sustained by His strength and grace. LSMS 78 2 The experience of the former year was however repeated to a greater extent. Again a large class renounced their faith. Some who had been very confident were so deeply wounded in their pride that they felt like fleeing from the world. Like Jonah, they complained of God, and chose death rather than life. Those who had built their faith upon the evidence of others, and not upon the word of God, were again as ready to change their views. The hypocrites, who had hoped to deceive the Lord as well as themselves with their counterfeit penitence and devotion, now felt relieved from impending danger and openly opposed the cause they had lately professed to love. LSMS 78 3 The weak and the wicked united in declaring that there could be no more fears or expectations. The time had passed, the Lord had not come, and the world would remain the same for thousands of years. This second great test revealed a mass of worthless drift that had been drawn into the strong current of the advent faith, and been borne along for a time with the true believers and earnest workers. LSMS 79 1 We were disappointed, but not disheartened. We resolved to refrain from murmuring at the trying ordeal by which the Lord was purging us from the dross and refining us like gold in the furnace; to submit patiently to the process of purifying that God deemed needful for us; and to wait with patient hope for the Saviour to redeem His tried and faithful ones. We were firm in the belief that the preaching of definite time was of God. It was this that led men to search the Bible diligently, discovering truths they had not before perceived. LSMS 79 2 Jonah was sent of God to proclaim in the streets of Nineveh that within forty days the city would be overthrown; but God accepted the humiliation of the Ninevites, and extended their period of probation. Yet the message that Jonah brought was sent of God, and Nineveh was tested according to His will. The world looked upon our hope as a delusion, and our disappointment as its consequent failure; but though we were mistaken in the event that was to occur at that period, there was no failure in reality of the vision that seemed to tarry. The words of the Saviour in the parable of the wicked servant apply very forcibly to those who ridicule the near coming of the Son of man: "If that evil servant shall say in his heart, My Lord delayeth his coming; and shall begin to smite his fellow servant, and to eat and drink with the drunken; the Lord of that servant shall come in a day when he looketh not for him, and in LSMS 80 3 an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites." LSMS 80 1 We found everywhere the scoffers whom Peter said should come in the last days, walking after their own lusts, and saying, "Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation." But those who had looked for the coming of the Lord were not without comfort. They had obtained valuable knowledge in searching the Word. The plan of salvation was plainer to their understanding. Every day they discovered new beauties in the sacred pages, and a wonderful harmony running through all, one scripture explaining another, and no word used in vain. LSMS 80 2 Our disappointment was not so great as that of the disciples! When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried, "Hosanna to the Son of David!" And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace, even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were succeeded by bitter disappointment, and the darkness of death closed about them. Yet Christ was true to His promises. Sweet was the consolation He gave His people, rich the reward of the true and faithful. LSMS 80 3 Mr. Miller and those who were in union with him supposed that the cleansing of the sanctuary, spoken of in Daniel 8:14, meant the purifying of the earth prior to its becoming the abode of the saints. This was to take place at the advent of Christ, therefore we looked for that event at the end of the 2300 days, or years. But after our disappointment the Scriptures were carefully searched with prayer and earnest thought, and after a period of suspense as to our true position, light poured in upon our darkness; doubt and uncertainty was swept away. Instead of the prophecy of Daniel 8:14 referring to the purifying of the earth, it was now plain that it pointed to the closing work of our High Priest in heaven, the finishing of the atonement, and the preparing of the people to abide the day of his coming. ------------------------Chapter 8--My First Vision LSMS 82 1 It was not long after the passing of the time in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine, and five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt before. LSMS 82 2 I seemed to be surrounded with light, and to be rising higher and higher above the dark world. I turned to look for the advent people in the world, but could not find them, when a voice said to me, "Look again, and look a little higher." At this I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. Behind them, at the beginning of the path, was a bright light which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, that they might not stumble. Jesus Himself went just before His people, leading them to the city; and as long as they kept their eyes fixed on Him, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, from which came a light that waved over the advent band; and they shouted "Alleluia!" Others rashly denied the light behind them, and said it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness; and they stumbled, and lost sight of the mark and of Jesus, and fell off the path, down into the dark and wicked world below. LSMS 83 1 Soon we heard the voice of God like many waters, which gave us the day and hour of Jesus' coming. The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake. When God spoke the time, He poured upon us the Holy Spirit, and our faces began to light up and shine with the glory of God, as Moses' did when he came down from Mount Sinai. LSMS 83 2 The 144,000 were all sealed and perfectly united. On their foreheads were the words, "God, New Jerusalem," and a glorious star containing Jesus' new name. At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us into prison, when we would stretch forth the hand in the name of the Lord, and they would fall helpless to the ground. Then it was that the synagogue of Satan knew that God had loved us who could wash one another's feet, and salute the brethren with a holy kiss, and they worshiped at our feet. LSMS 83 3 Soon our eyes were drawn to the east for a small black cloud had appeared, about half as large as a man's hand, which we all knew was the sign of the Son of man. We all in solemn silence gazed on the cloud as it drew nearer, and became lighter glorious, and still more glorious, till it was a great white cloud. The bottom appeared like fire; a rainbow was over the cloud, while around it were ten thousand angels, singing a most lovely song; and upon it sat the Son of man. His hair was white and curly, and lay on His shoulders; and upon His head were many crowns. His feet had the appearance of fire; in His right hand was a sharp sickle, in His left a silver trumpet. His eyes were as a flame of fire, which searched His children through and through. LSMS 84 1 Then all faces gathered paleness, and those that God had rejected gathered blackness. Then we all cried out, "Who shall be able to stand? Is my robe spotless?" Then the angels ceased to sing, and there was some time of awful silence, when Jesus spoke: "Those who have clean hands and pure hearts shall be able to stand; My grace is sufficient for you." At this our faces lighted up, and joy filled every heart. And the angels struck a note higher and sung again, while the cloud drew still nearer to the earth. LSMS 84 2 Then Jesus' silver trumpet sounded, as He descended on the cloud, wrapped in flames of fire. He gazed on the graves of the sleeping saints, then raised His eyes and hands to heaven, and cried, "Awake! Awake! Awake! Ye that sleep in the dust, and arise!" Then there was a mighty earthquake, the graves opened, and the dead came up clothed with immortality. The 144,000 shouted "Alleluia!" as they recognized their friends who had been torn from them by death, and in the same moment we were changed, and caught up together with them to meet the Lord in the air. LSMS 84 3 We all entered the cloud together, and were seven days ascending to the sea of glass, when Jesus brought the crowns, and with His own right hand placed them on our heads. He gave us harps of gold and palms of victory. Here on the sea of glass the 144,000 stood in a perfect square. Some of them had very bright crowns, others not so bright. Some crowns appeared heavy with stars, while others had but few. All were perfectly satisfied with their crowns. And they were all clothed with a glorious white mantle from their shoulders to their feet. Angels were all about us as we marched over the sea of glass to the gate of the city. Jesus raised His mighty, glorious arm, laid hold of the pearly gate, swung it back on its glittering hinges, and said to us, "You have washed your robes in My blood, stood stiffly for My truth, enter in." We all marched in and felt that we had a perfect right in the city. LSMS 85 1 Here we saw the tree of life and the throne of God. Out of the throne came a pure river of water, and on either side of the river was the tree of life. On one side of the river was a trunk of a tree, and a trunk on the other side of the river, both of pure, transparent gold. At first I thought I saw two trees; I looked again, and saw that they were united at the top in one tree. So it was the tree of life on either side of the river of life. Its branches bowed to the place where we stood; and the fruit was glorious; it looked like gold mixed with silver. LSMS 85 2 We all went under the tree and sat down to look at the glory of the place, when Brethren Fitch and Stockman, who had preached the gospel of the kingdom, and whom God had laid in the grave to save them, came up to us, and asked us what we had passed through while they were sleeping. We tried to call up our greatest trials, but they looked so small compared with the far more exceeding and eternal weight of glory that surrounded us, that we could not speak them out, and we all cried out,. "Alleluia! Heaven is cheap enough!" and we touched our glorious harps and made heaven's arches ring. Vision of New Earth LSMS 86 1 With Jesus at our head we all descended from the city down to this earth, on a great and mighty mountain, which could not bear Jesus up, and it parted asunder, and there was a mighty plain. Then we looked up and saw the great city, with twelve foundations and twelve gates, three on each side, and an angel at each gate. We all cried out, "The city, the great city, it's coming, it's coming down from God out of heaven!" and it came and settled on the place where we stood. LSMS 86 2 Then we began to look at the glorious things outside of the city. There I saw most glorious houses that had the appearance of silver, supported by four pillars set with pearls most glorious to behold. These were to be inhabited by the saints. In each was a golden shelf. I saw many of the saints go into the houses, take off their glittering crowns, and lay them on the shelf, then go out into the field by the houses to do something with the earth; not as we have to do with the earth here; no, no. A glorious light shone all about their heads, and they were continually shouting and offering praises to God. LSMS 86 3 I saw another field full of all kinds of flowers, and as I plucked them, I cried out, "They will never fade." Next I saw a field of tall grass, most glorious to behold; it was living green, and had a reflection of silver and gold, and it waved proudly to the glory of King Jesus. Then we entered a field full of all kinds of beasts,--the lion, the lamb, the leopard, and the wolf all together in perfect union. We passed through the midst of them, and they followed on peaceably after. Then we entered a wood, not like the dark woods we have here; no, no; but light and all over glorious; the branches of the trees waved to and fro, and we all cried out, "We will dwell safely in the wilderness, and sleep in the woods." We passed through the woods, for we were on our way to Mount Zion. As we were traveling along, we met a company who also were gazing at the glories of the place. I noticed red as a border on their garments; their crowns were brilliant; their robes were pure white. As we greeted them, I asked Jesus who they were. He said they were martyrs that had been slain for Him. With them was an innumerable company of little ones; they also had a hem of red on their garments. LSMS 87 1 Mount Zion was just before us, and on the mount was a glorious temple, and about it were seven other mountains, on which grew roses and lilies. And I saw the little ones climb, or, if they chose, use their little wings and fly to the top of the mountains, and pluck the never-fading flowers. There were all kinds of trees around the temple to beautify the place; the box, the pine the fir, the oil, the myrtle, the pomegranate, and the fig-tree bowed down with the weight of its timely figs,--these made the place all over glorious. And as we were about to enter the holy temple, Jesus raised His lovely voice and said, "Only the 144,000 enter this place," and we shouted "Alleluia!" LSMS 87 2 This temple was supported by seven pillars all of transparent gold, set with pearls most glorious. The wonderful things I there saw, I can not describe. Oh that I could talk in the language of Canaan, then could I tell a little of the glory of the better world. I saw there tables of stone in which the names of the 144,000 were engraved in letters of gold. LSMS 88 1 After we beheld the glory of the temple, we went out, and Jesus left us, and went to the city. Soon we heard His lovely voice again, saying, "Come, My people, you have come out of great tribulation, and done My will, suffered for Me; come in to supper, for I will gird Myself, and serve you." We shouted, "Alleluia! Glory!" and entered into the city. LSMS 88 2 And I saw a table of pure silver; it was many miles in length, yet our eyes could extend over it. I saw the fruit of the tree of life, the manna, almonds, figs, pomegranates, grapes, and many other kinds of fruit. LSMS 88 3 I asked Jesus to let me eat of the fruit. He said; "Not now. Those who eat of the fruit of this land go back to earth no more. But in a little while, if faithful, you shall both eat of the fruit of the tree of life, and drink of the water of the fountain." And He said "You must go back to earth again, and relate to others what I have revealed to you." Then an angel bore me gently down to this dark world. LSMS 88 4 After I came out of vision, a gloom was spread over all I beheld. Oh, how dark the world looked to me! While under the power of the Lord, I was filled with joy, seeming to be surrounded by holy angels in the glorious courts of heaven, where all is peace and gladness; and it was a sad and bitter change to wake up to the realities of mortal life. I wept when I found myself here, and felt homesick. I had seen a better world, and it had spoiled me for this. LSMS 88 5 Sometimes I think I can stay here no longer, all things of earth look so dreary. I feel very lonely here, for I have seen a better land. "Oh that I had wings like a dove, then would I fly away, and be at rest!" LSMS 89 1 I related this vision to the believers in Portland, and they had full confidence that it was from God. They all believed that God had chosen this way, after the great disappointment in October, to comfort and strengthen His people. The Spirit of the Lord attended the testimony, and the solemnity of eternity rested upon us. An unspeakable awe filled me that I, so young and feeble, should be chosen as the instrument by which God would give light to His people. ------------------------Chapter 9--Call To Travel LSMS 90 1 In my second vision, about a week after the first, the Lord gave me a view of the trials through which I must pass, and told me that I must go and relate to others what He had revealed to me. It was shown me that my labors would meet with great opposition, and that my heart would be rent with anguish; but the angel assured me, "The grace of God is sufficient for you; He will hold you up." LSMS 90 2 After I came out of this vision I was exceedingly troubled, for it pointed out my duty to go out among the people and present the truth. My health was so poor that I was in constant bodily suffering, and to all appearance had but a short time to live. I was only seventeen years of age, small and frail, unused to society and naturally so timid and retiring that it was painful for me to meet strangers. Having little self-confidence, I was unreconciled to going out into the world, and dreaded to meet its sneers and opposition. LSMS 90 3 For several days, and far into the night, I prayed that this burden might be removed from me, and laid upon some one more capable of bearing it. But the light of duty did not change, and the words of the angel sounded continually in my ears, "Make known to others what I have revealed to you." LSMS 91 1 Hitherto when the Spirit of God had urged me to duty, I had risen above myself, forgetting all fear and timidity in the great theme of Jesus love and the wonderful work He had done for me. The constant assurance that I was fulfilling my duty and obeying the will of God, gave me a confidence that surprised me, for it was foreign to my nature. At such times I felt willing to do or suffer anything in order to help others into the light and peace of Jesus. LSMS 91 2 But it seemed impossible for me to accomplish this work that was presented before me; even to attempt it seemed certain failure. The trials attending it appeared more than I could endure. How could a child in years, go forth from place to place, unfolding to the people the holy truths of God! My heart shrank in terror from the thought. LSMS 91 3 My brother Robert, but two years older than myself, could not accompany me, for he was feeble in health, and his timidity was greater than mine; nothing could have induced him to take such a step. My father had a family to support, and could not leave his business; but he repeatedly assured me that if God had called me to labor in other places, He would not fail to open the way for me. But these words of encouragement brought little comfort to my desponding heart; the path before me seemed hedged in with difficulties that I was unable to surmount. LSMS 91 4 I coveted death as a release from the responsibilities that were crowding upon me. At length the sweet peace I had so long enjoyed left me, and despair again pressed upon my soul. My prayers all seemed vain, and my faith was gone. Words of comfort, reproof, or encouragement were alike to me; for it seemed that no one could understand me but God, and I feared that He had taken His favor from me forever. As I thought of the light that had formerly blessed my soul, it seemed doubly precious in contrast with the darkness that now enveloped me. LSMS 92 1 The believers in Portland were ignorant concerning the exercises of my mind that had brought me into this state of despondency; but they knew that for some reason my mind had become depressed, and they felt that this was sinful on my part, considering the gracious manner in which the Lord had manifested Himself to me. Meetings were held at my father's house but my distress of mind was so great that I did not attend them for some time. My burden grew heavier until the agony of my spirit seemed more than I could bear. LSMS 92 2 At length I was induced to be present at one of the meetings in my own home. The church made my case a special subject of prayer. Father Pearson, who in my earlier experience had opposed the manifestations of the power of God upon me, now prayed earnestly for me, and counseled me to surrender my will to the will of the Lord. Like a tender father he tried to encourage and comfort me, bidding me believe I was not forsaken by the Friend of sinners. I felt too weak and despondent to make any special effort for myself, but my heart united with the petitions of my friends. I cared little now for the opposition of the world, and felt willing to make every sacrifice if only the favor of God might be restored to me. Father Pearson's Testimony LSMS 92 3 While prayer was offered for me, that the Lord would give me strength and courage to bear the message, the thick darkness that had encompassed me rolled back, and a sudden light came upon me. Something that seemed to me like a ball of fire struck me right over the heart. My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels. One of these holy beings again repeated the words, "Make known to others what I have revealed to you." LSMS 93 1 Father Pearson, who could not kneel on account of his rheumatism, witnessed this occurrence. When I revived sufficiently to see and hear; he rose from his chair, and said, "I have seen a sight such as I never expected to see. A ball of fire came down from heaven, and struck Sister Ellen Harmon right on the heart. I saw it! I saw it! I can never forget it. It has changed my whole being. Sister Ellen, have courage in the Lord. After this night I will never doubt again. We will help you henceforth, and not discourage you." Fear of Self-exaltation LSMS 93 2 One great fear that had oppressed me was that if I obeyed the call of duty, and went out declaring myself to be one favored of the Most High with visions and revelations for the people, I might yield to sinful exaltation, and be lifted above the station that was right for me to occupy, bring upon myself the displeasure of God, and lose my own soul. I had known of several such cases, and my heart shrunk from the trying ordeal. LSMS 93 3 I now entreated that if I must go and relate what the Lord had shown me, I might be preserved from undue exaltation. Said the angel, "Your prayers are heard, and shall be answered. If this evil that you dread threatens you, the hand of God will be stretched out to save you; by affliction He will draw you to Himself, and preserve your humility. Deliver the message faithfully; endure unto the end, and you shall eat the fruit of the tree of life and drink the water of life." Travels in Maine LSMS 94 1 After recovering consciousness of earthly things, I committed myself to the Lord, ready to do His bidding, whatever that might be. LSMS 94 2 It was not long before the Lord opened the way for me to go with my brother-in-law to my sisters in Poland, thirty miles from my home, and while there I had an opportunity to bear my testimony. For three months my throat and lungs had been so diseased that I could talk but little, and that in a low, husky tone. On this occasion I stood up in meeting and began speaking in a whisper. I continued thus for about five minutes, when the soreness and obstruction left my lungs, my voice became clear and strong, and I spoke with perfect ease and freedom for nearly two hours. When my message was ended, my voice was gone until I stood again before the people, when the same singular restoration was repeated. I felt a constant assurance that I was doing the will of God, and saw marked results attending my efforts. LSMS 94 3 Providentially the way was opened for me to go to the central part of Maine. Brother Wm. Jordan was going on business to Orrington, accompanied by his sister, and I was urged to go with them. As I had promised the Lord to walk in the path He opened before me, I dared not refuse. The Spirit of God attended the message I bore at this place; hearts were made glad in the truth, and the desponding ones were cheered and encouraged to renew their faith. At Orrington I met Elder James White. He was acquainted with my friends, and was himself engaged in the work for the salvation of souls. LSMS 95 1 I also visited Garland, where a large number collected from different quarters to hear my message. LSMS 95 2 Soon after this I went to Exeter, a small village not far from Garland. Here a heavy burden rested upon me, from which I could not be free until I had related what had been shown me in regard to some fanatical persons who were present. This I did, mentioning that I was soon to return home, and had seen that these persons were anxious to visit Portland, but that they had no work to do there, and could only injure the cause by their fanaticism. I declared that they were deceived in thinking that they were actuated by the Spirit of God. LSMS 95 3 My testimony was very displeasing to these persons and their sympathizers. It cut directly across their anticipated course, and in consequence aroused in them feelings of bitterness and jealousy toward me. Arrest of Elder Damman LSMS 95 4 From Exeter I went to Atkinson. One night I was shown something that I did not understand. It was to this effect that we were to have a trial of our faith. The next day, Sunday, as I was speaking, two men looked in the window of the room where we were assembled. We were satisfied as to their object: They were coming to arrest us. LSMS 95 5 They entered, and rushed past me to Elder Israel Damman. The Spirit of the Lord rested upon him, his strength was taken away, and he fell helpless to the floor. The officer cried out, "In the name of the State of Maine, lay hold of this man." Two men seized his arms and two his feet, and attempted to drag him from the room. The power of God was present. The true servants of God, their countenances lighted up with His glory, made no resistance, but began to sing, "We left old mystic Babylon, To sound the jubilee," and the men who had taken hold of Elder Damman were unable to carry out their design. They would move him a few inches, and then their hands would slip off, and they would rush out of the room. These men could not endure the power of God present in that room, and it was a relief to them to get out. LSMS 96 1 Their number increased to twelve, but for about forty minutes Elder Damman was held by the power of God, and the combined strength of all those men could not move him from the floor. LSMS 96 2 Then we all felt at the same moment that Elder Damman must go. God had manifested His power for His glory, but He would be further glorified in suffering him to be taken from us. I said, "Elder Damman, the Lord bids you go with these men to this trial." At this the men took him up as easily as they would a helpless child, and carried him from the room. LSMS 96 3 Elder Damman was taken to a hotel, where he was guarded. The man who was given charge of him did not like the duty. He said that Elder Damman was singing and praying and praising the Lord all night, so that he could not sleep, and he would not watch over such a man. No one else wished the duty of guarding Elder Damman, so after promising that he would appear for trial, he was released, and allowed to go about the village as he pleased. He was invited by friends to share their hospitality. LSMS 97 1 At the hour appointed for the trial, Elder Damman was present. A lawyer offered his services. The charge brought against Elder Damman was that he was a disturber of the peace. Many witnesses were brought forward to sustain this charge, but their testimony was at once broken down by the testimony of Elder Damman's acquaintances present, who were called to the stand. LSMS 97 2 Among those present there was much curiosity to know what Elder Damman and his friends believed, and he was asked to give them a statement of his belief. In a clear manner, for he was a forcible speaker, he told them from the Scriptures the reasons of his faith. LSMS 97 3 It was also stated that the Adventists sang curious hymns, and he was asked to sing one. A number of brethren were present, who had excellent voices, and they joined with him in singing, "When I was down in Egypt's land, I heard my Savior was at hand," etc. LSMS 97 4 Elder Damman was asked if he had a spiritual wife. He told them that he had a lawful wife, and he could thank God that she had been a very spiritual woman since his acquaintance with her. LSMS 97 5 Finally he was ordered to pay the costs of the trail and was then released. LSMS 97 6 After this I returned to Portland; having traveled and labored for three months, bearing the testimony that God had given me, and experiencing His approbation at every step. ------------------------Chapter 10--Answers To Prayer LSMS 98 1 In the spring of 1845 I made a visit to Topsham, Maine. On one occasion quite a number of us were assembled at the house of Brother Stockbridge Howland. His eldest daughter, Miss Frances Howland, a very dear friend of mine, was sick with the rheumatic fever and under the doctor's care. Her hands were so badly swollen that the joints could not be distinguished. As we sat together speaking of her case, Brother Howland was asked if he had faith that his daughter could be healed in answer to prayer. He answered that he would try to believe that she might, and presently declared that he did believe it possible. LSMS 98 2 We all knelt in earnest prayer to God in her behalf. We claimed the promise, "Ask, and ye shall receive." The blessing of God attended our prayers, and we had the assurance that God was willing to heal the afflicted one. Elder Damman cried out, "Is there a sister here who has faith to go and take her by the hand, and bid her arise in the name of the Lord?" LSMS 98 3 Sister Frances was lying in the chamber above, and before he ceased speaking Sister Curtis was on her way to the stairs. She entered the sickroom with the Spirit of God upon her, and taking the invalid by the hand, said, "Sister Frances, in the name of the Lord arise, and be whole." New life shot through the veins of the sick girl, a holy faith took possession of her, and obeying its impulse, she rose from her bed, stood upon her feet, and walked the room, praising God for her recovery. She was soon dressed, and came down into the room where we were assembled, her countenance lighted up with unspeakable joy and gratitude. LSMS 99 1 The next morning she took breakfast with us. Soon after, as Elder White was reading from the fifth chapter of James for family worship, the doctor came into the hall, and, as usual, went upstairs to visit his patient. Not finding her there, he hurried down, and with a look of alarm opened the door of the large kitchen where we were all sitting, his patient with us. He gazed upon her with astonishment, and at length ejaculated, "So Frances is better!" LSMS 99 2 Brother Howland answered, "The Lord has healed her," and the reader resumed his chapter where he had been interrupted, "Is any sick among you? let him call for the elders of the church; and let them pray over him." The doctor listened with a curious expression of mingled wonder and incredulity upon his face, nodded, and hastily left the room. The same day Sister Frances rode three miles, returning home in the evening, and although it was rainy, she sustained no injury, and continued to improve rapidly in health. In a few days, at her request, she was led down into the water and baptized. Although the weather and the water were very cold, and her disease rheumatic fever, she received no injury, but from that time was free from the disease, and in the enjoyment of her usual health. LSMS 100 1 At this time Brother W. H. Hyde was very sick with dysentery. His symptoms were alarming, and the physician pronounced his case almost hopeless. We visited him and prayed with him, but he had come under the influence of certain fanatical persons, who were bringing dishonor upon our cause. We wished to remove him from among them, and petitioned the Lord to give him strength to leave that place. He was strengthened and blessed in answer to our prayers, and rode four miles to the house of Brother Patten, but after arriving there he seemed to be rapidly sinking. LSMS 100 2 The fanaticism and errors into which he had fallen through an evil influence seemed to hinder the exercise of his faith, but he gratefully received the plain testimony borne him, made humble confession of his fault, and took his position firmly for the truth. LSMS 100 3 Only a few who were strong in faith were permitted to enter the sickroom. The fanatics whose influence over him had been so injurious, and who had persistently followed him to Brother Patten's, were positively forbidden to come into his presence, while we prayed fervently for his restoration to health. I have seldom known such a searching out to claim the promises of God. The salvation of the Holy Spirit was revealed, and power from on high rested upon our sick brother and upon all present. LSMS 100 4 Brother Hyde immediately dressed and walked out of the room, praising God, and with the light of heaven shining upon his countenance. His recovery was complete and permanent. ------------------------Chapter 11--Meeting Fanaticism LSMS 101 1 From Topsham we returned to Portland, and found there quite a number of our faith from the East. Among them were the very fanatics to whom I had borne my testimony at Exeter, declaring that it was not their duty to visit Portland. Some of these persons had laid aside reason and judgment; they trusted every impression of their excitable and over-wrought minds. Their demonstrative exercises, which they claimed were the result of the working of the Spirit of God, were unworthy of their exalted profession. My heart ached for God's people. Must they be deceived and led away by this false enthusiasm? I faithfully pronounced the warnings given me of the Lord; but they seemed to have little effect, except to make these persons of extreme views jealous of me. LSMS 101 2 There were some who professed great humility and advocated creeping on the floor like children, as an evidence of their humility. They claimed that the words of Christ in Matthew 18:1-6 must have a literal fulfillment at this period, when they were looking for their Saviour to return. They would creep around their houses, on the street, over bridges, and in the church itself. LSMS 101 3 I told them plainly that this was not required; that the humility which God looked for in His people was to be shown by a Christ-like life, not by creeping on the floor. All spiritual things are to be treated with sacred dignity. Humility and meekness are in accordance with the life of Christ, but they are to be shown in a dignified way. LSMS 102 1 An old gentleman, who had heard me speak, made a request for an interview with me. During our talk he said, "Miss Harmon, do you advocate the creeping position?" I said, "I do not. I have plainly stated that this action is a dishonor to God. A Christian reveals true humility by showing the gentleness of Christ, by being always ready to help others, by speaking kind words and performing unselfish acts, which elevate and ennoble the most sacred message that has come to our world." LSMS 102 2 During this interview, a sister whom I loved as a Christian came into the room on her knees. Said the old gentleman in clear, distinct tones, "If man was made to walk erect, The serpent made to crawl, Why imitate the odious thing LSMS 102 3 That introduced the fall?" LSMS 102 4 The false impressions of these fanatics might have turned me from my duty, had not the Lord previously shown me where to go and what to do. Although so young and inexperienced, I was preserved from falling into the snare of the enemy, through the mercy of God, in giving me special instructions whom to fear and whom to trust. Had it not been for this protection, I now see many times when I might have been led from the path of duty. Instruction Whom to Trust LSMS 102 5 On this occasion a talented minister came to me and said he would accompany me to Portsmouth, for he wanted my message to be given there. He was one of those who were indulging fanatical fancies, and I had been warned to be afraid of all such ones. I told him that I could not go with him. I had been instructed that men would come to me, urging that I should go with them to this place and that place, but that I was not to go. At the same time it was presented to me that I could trust Elder James White, that he would guard me and that with him I would be in no danger. ------------------------Chapter 12--Labors In New Hampshire LSMS 104 1 About this time I was shown that it was my duty to visit our people in New Hampshire. My constant and faithful companion at this time was Sister Louisa Foss, a sister of Samuel Foss, the husband of my sister Mary. I can never forget her kind and sisterly attention to me in my journeys. We were also accompanied by Elder Files and his wife, who were old and valued friends of my family, and by Brother Ralph Haskins and Elder James White. LSMS 104 2 We were cordially received by our friends in New Hampshire, but there were wrongs existing in that field which burdened me much. We had to meet a Spirit of self--righteousness that was very depressing. I had previously been shown the pride and exaltation of certain ones whom we visited, but I had not the courage to meet them with my testimony. Had I done so, the Lord would have sustained me in doing my duty. Encouragement for Elder Morse LSMS 104 3 While visiting at the house of Elder Washington Morse, the burden did not leave me, but I did not yet feel sufficiently strong to bear my testimony, which would have placed the oppressive burden upon those to whom it belonged. LSMS 104 4 During our stay at this house, I was very ill, prayer was offered in my behalf, and the Spirit of God rested upon me. LSMS 105 1 I was taken off in vision, and some things were shown me concerning the case of Elder Morse in connection with the disappointment of 1844. LSMS 105 2 Elder Morse had been firm and consistent in the belief that the Lord would come at that time; but when the period passed without bringing the event expected, he was perplexed and unable to explain the delay. Although bitterly disappointed, he did not renounce his faith, as some did, calling it a fanatical delusion; but he was bewildered, and could not understand the position of God's people on prophetic time. He had been so earnest in declaring that the coming of the Lord was near, that when the time passed, he was despondent, and did nothing to encourage the disappointed people, who were like sheep without a shepherd, left to be devoured of wolves. Jonah's Disappointment LSMS 105 3 The case of Jonah was presented before me. God commanded him to go to Nineveh, and deliver the message that He gave him. Jonah obeyed. The solemn cry was heard throughout the streets of the wicked city, "Yet forty days, and Nineveh shall be overthrown!" LSMS 105 4 The city was a marvel of wealth and magnificence; yet the king believed the warning, and he and his people humbled themselves before the Lord, with fasting and sackcloth. A merciful God accepted their repentance and lengthened the days of their probation. He turned away His fierce anger, and awaited the fruits of Nineveh's humiliation. LSMS 105 5 But Jonah dreaded being called a false prophet. He murmured at the compassion of God in sparing the people whom he had warned of destruction. He could not bear the thought of standing before the people as a deceiver. He overlooked the great mercy of God toward the repentant city, in the personal humiliation of seeing his prophecy unfulfilled. LSMS 106 1 Elder Morse was in a condition similar to that of the disappointed prophet. He had proclaimed that the Lord would come in 1844. The time had passed. The check of fear that had partially held the people was removed, and they indulged in derision of those who had looked in vain for Jesus. Elder Morse felt that he was a byword among his neighbors, an object of jest, and he could not be reconciled to his position. He did not think of the mercy of God in granting the world a longer time in which to prepare for His coming that the warning of His judgment might be heard more widely, and the people tested with greater light. LSMS 106 2 Instead of being discouraged at his disappointment, as was Jonah, Elder Morse should have cast aside his selfish sorrow and gathered up the rays of precious light that God had given His people. He should have rejoiced that the world was granted a reprieve, and been ready to aid in carrying forward the great work yet to be done upon the earth, in bringing sinners to repentance and salvation. A False Report LSMS 106 3 It has been reported that on the occasion of this vision, I declared that in forty years the end of the world would come. No such words were uttered by me. I had no light concerning the end of time, The subject of Nineveh, its lengthened probation, and the consequent grief of Jonah, were presented to me as parallel with our own disappointment in 1844. The case of Elder Morse was presented to me as one that represented the condition of a large class of our people at that time. Their duty was plainly marked out; they were to trust in the wisdom and mercy of God, and patiently labor as His providence opened the way before them. ------------------------Chapter 13--Misapprehension of the Message LSMS 108 1 I was shown that although, like the destruction of Nineveh, the event so solemnly proclaimed in 1844 did not occur, the message was none the less of God, and accomplished the purpose that He designed it should. Subsequent light upon the prophecies revealed the event that did take place then,--that our great High Priest entered the most holy place of the sanctuary in heaven, to finish the atonement for the sins of men. Nevertheless, God willed that His servants should proclaim the approaching end of time, and it was for a wise purpose. Disappointment of the First Disciples LSMS 108 2 Christ sent His disciples forth with the message, "The time is fulfilled, the kingdom of God is at hand: repent ye, and believe the gospel." That message was based on the prophecy of Daniel 9. The sixty-nine weeks were declared by the angel to extend to "the Messiah the Prince," and with high hopes and joyful anticipations the disciples looked forward to the establishment of Messiah's kingdom at Jerusalem, to rule over the whole earth. LSMS 108 3 They preached the message that Christ had committed to them, though they themselves misapprehended its meaning. They performed their duty in presenting to the Jewish nation the invitation of mercy; and then, at the very time when they expected to see their Lord ascend the throne of David they beheld Him seized as a malefactor, scourged, derided, and condemned, and lifted up on the cross of Calvary. What despair and anguish wrung the hearts of those disciples during the days while their Lord was sleeping in the tomb! LSMS 109 1 But purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching who "spake as never man spake," yet, intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambition. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was "a strife among them, which of them should be accounted the greatest," Their vision was filled with the throne, the crown, and the glory; while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour's words, showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial, sharp, but needful, which was permitted for their correction. LSMS 109 2 Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted. LSMS 110 1 Saith the Lord, "My people shall never be ashamed." "Weeping may endure for a night, but joy cometh in the morning." When on His resurrection day these disciples met the Saviour, and their hearts burned within them as they listened to His words; when they looked upon the head and hands and feet that had been bruised for them; when, before His ascension, Jesus led them out as far as Bethany, and lifting up His hands in blessing, bade them, "Go ye into all the world, and preach the gospel," adding, "Lo, I am with you alway;" when on the day of Pentecost the promised Comforter descended, and the power from on high was given, and the souls of the believers thrilled with the conscious presence of their ascended Lord,--then, even though, like His, their pathway led through sacrifice and martyrdom, would they have exchanged the ministry of the gospel of His grace, with the "crown of righteousness" to be received at His coming, for the glory of an earthly throne, which had been the hope of their earlier discipleship? He who is "able to do exceeding abundantly above all that we ask or think," had granted them, with the fellowship of His sufferings, the communion of His joy,--the joy of "bringing many sons unto glory," joy unspeakable, "an eternal weight of glory," to which, says Paul, "our light affliction, which is but for a moment," is "not worthy to be compared." The Disappointment in 1844 LSMS 111 1 The experience of the disciples, who preached the "gospel of the kingdom" at the first advent of Christ, has its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, "The time is fulfilled, and the kingdom of God is at hand," so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. LSMS 111 2 The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced termination of the twenty-three hundred days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period. LSMS 111 3 Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning, they suffered disappointment. LSMS 111 4 God accomplished His own beneficent purpose in permitting the warning of the judgment to be given just as it was. The great day was at hand, and in His providence the people were brought to the test of a definite time in order to reveal to them what was in their hearts. The message was designed for the testing and purification of the church. They were to be led to see whether their affections were set upon this world or Christ and heaven. They professed to love the Saviour; now they were to prove their love. Were they ready to renounce their worldly hopes and ambitions, and welcome with joy the advent of their Lord? The message was designed to enable them to discern their true spiritual state; it was sent in mercy to arouse them to seek the Lord with repentance and humiliation. LSMS 112 1 The disappointment also, though the result of their own misapprehension of the message which they gave, was to be overruled for good. It would test the hearts of those who had professed to receive the warning. In the face of their disappointment, would they rashly give up their experience, and cast away their confidence in God's word? Or would they, in prayer and humility, seek to discern where they had failed to comprehend the significance of the prophecy? How many had moved from fear, or from impulse and excitement? How many were half-hearted and unbelieving? Multitudes professed to love the appearing of the Lord. When called to endure the scoffs and reproach of the world, and the test of delay and disappointment, would they renounce the faith? Because they did not immediately understand the dealings of God with them, would they cast aside truths sustained by the clearest testimony of His word? What Did Take Place in 1844? LSMS 112 2 Both the prophecy of Daniel 8:14, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed," and the first angel's message, "Fear God, and give glory to Him; for the hour of His judgment is come," pointed to Christ's ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the twenty-three hundred days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants. LSMS 113 1 Christ had come, not to the earth, as they expected, but, as foreshadowing in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of days: "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came," not to the earth, but "to the Ancient of days, and they brought Him near before Him." LSMS 113 2 This coming is foretold also in the prophet Malachi; "The Lord, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in; behold, He shall come, saith the Lord of hosts." The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth "in flaming fire, taking vengeance on them that know not God, and that obey not the gospel." Another Message to be Given LSMS 114 1 But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church. LSMS 114 2 Says the prophet: "Who may abide the day of His coming? And who shall stand when He appeareth? For He is like a refiner's fire, and like fuller's soap; and He shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver that they may offer unto the Lord an offering in righteousness." Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above, are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort, they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God's people upon earth. This work is more clearly presented in the messages of Revelation 14. LSMS 114 3 When this work shall have been accomplished, the followers of Christ will be ready for His appearing. "Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years." Then the church, which the Lord at His coming is to receive to Himself, will be "a glorious church, not having spot, or wrinkle, or any such thing." Then she will look forth "as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." ------------------------Chapter 14--False Sanctification LSMS 116 1 At Claremont, New Hampshire, we were told that there were two parties of Adventists, one party denying their former faith, and another, a small number, who believed that in their past experience they had been led by the providence of God. We were directed to two men especially as holding views similar to our own. We found that there was much prejudice against these men, but supposed that they were persecuted for righteousness' sake. We called on them, and were kindly received and courteously treated. We soon learned that they claimed perfect sanctification, declaring that they were above the possibility of sin. A Little Ragged Boy LSMS 116 2 These men wore excellent clothes, and had an air of ease and comfort. While we were talking with them, a little boy, about eight years old, and literally clad in dirty rags, entered the room in which we were sitting. We were surprised to find that this child was the son of one of these men. The mother looked exceedingly ashamed and annoyed; but the father, utterly unconcerned, continued to talk about his high spiritual attainments, without the slightest recognition of his little son. LSMS 116 3 His sanctification had suddenly lost its charm in my eyes. Wrapped in prayer and meditation, throwing off all the toil and responsibilities of life, this man had failed to provide for the actual wants of his family or give his children the least fatherly attention. He seemed to forget that the greater our love for God, the stronger should be our love and care for those whom He has given us. The Saviour never taught idleness and abstract devotion, to the neglect of the duties lying directly in our pathway. LSMS 117 1 This husband and father declared that the attainment of true holiness carried the mind above all earthly thoughts. Still, he sat at the table and ate temporal food. He was not fed by a miracle. Someone had to provide the food that he ate, although about this matter he troubled himself little, his time being so entirely devoted to spiritual things. Not so his wife, upon who rested the burden of the family. She toiled unremittingly in every department of household labor to keep up the home. Her husband declared that she was not sanctified, that she allowed worldly things to draw her mind away from religious subjects. LSMS 117 2 I thought of our Saviour, who labored so untiringly for the good of others. "My Father worketh hitherto, and I work," He declared. The sanctification that He taught was shown by deeds of kindness and mercy, and the love that leads men and women to regard others better than themselves. LSMS 117 3 In speaking of faith, one of them said, "All that we have to do is to believe, and whatever we ask of God will be given us." LSMS 117 4 Elder White suggested that there were conditions attached to this promise, "If ye abide in Me," Christ said, "and My words abide in you, ye shall ask what ye will, and it shall be done unto you.""Your theory of faith," he continued, "must have a foundation. It is as empty as a flour barrel with both heads out. True charity never covers up sins that are unrepented of and unconfessed. She drops her mantle over those faults only that are confessed and renounced. True charity is a very delicate personage, never stepping outside of Bible truth." Protected from an Unholy Influence LSMS 118 1 A sister of one of these men requested a private interview with me. She had much to say concerning entire consecration to God, and endeavored to draw out my views in regard to this subject. While talking, she held my hand in hers and with the other softly stroked my hair. I prayed that angels of God might protect me from the unholy influence which this attractive young woman was seeking to exercise over me with her fair speeches and gentle caresses. She had much to say in regard to the spiritual attainments and great faith of her brother. Her mind seemed to be wholly occupied with him and his experience. I felt that I must be guarded in what I said, and was glad when the interview was ended. LSMS 118 2 These men, who made such lofty professions, were deceiving the unwary. They had much to say about charity covering a multitude of sins. I could not agree with their views and feelings, and felt that they were wielding a terrible power for evil, and was glad to get away from their presence. LSMS 118 3 In the afternoon we went to the house of Brother Collier, where we proposed to hold a meeting that evening. We asked Brother Collier some questions regarding these men, but he gave us no information. "If the Lord sent you here," he said, "you will ascertain what spirit governs them, and will solve the mystery for us." A Foul Spirit Rebuked LSMS 119 1 At the meeting, while I was earnestly praying for light and the presence of God, these men began to groan and to cry, "Amen!" apparently throwing their sympathy with my prayer. But my heart was immediately oppressed with a great weight. The words died upon my lips, and darkness overshadowed the whole meeting. LSMS 119 2 Elder White arose, and said, "I am distressed. The Spirit of God is grieved. I resist this influence in the name of the Lord. O God, rebuke this foul spirit." LSMS 119 3 I was immediately relieved, and rose above the shadows. But again, while I was speaking words of encouragement and faith to those present, their groanings and amens chilled me. Once more Elder White rebuked the spirit of darkness, and again the power of God rested upon me while I spoke to the people. These agents of the enemy were then so bound as to be unable to exert their baleful influence again that night. LSMS 119 4 After the meeting, Elder White said to Brother Collier, "Now I can tell you concerning these two men. They are acting under a satanic influence, yet attributing all to the Spirit of the Lord." LSMS 119 5 "I believe God sent you to encourage us," he replied. "We call their influence mesmerism. They affect the minds of others in a remarkable way, and have controlled some to their great damage. We seldom hold meetings here; for they intrude their presence, and we can have no union with them. They manifest deep feeling, as you observed tonight, but they crush the very life from our prayers, and leave an influence blacker than Egyptian darkness. I have never seen them tied up before tonight." The "Cannot-sin" Theory LSMS 120 1 During family prayer that night, the Spirit of the Lord rested upon me, and I was shown many things in vision. These men were presented to me as doing great injury to the cause of God. While professing sanctification, they were transgressing the sacred law. They were corrupt at heart, and those in union with them were under a satanic delusion, obeying their carnal instincts instead of the word of God. LSMS 120 2 They held that those who are sanctified can not sin. And this naturally led to the belief that the affections and desires of the sanctified ones were always right, and never in danger of leading them into sin. In harmony with these sophistries, they were practicing the worst sins under the garb of sanctification and through their deceptive, mesmeric influence were gaining a strange power over some of their associates, who did not see the evil of these apparently beautiful but seductive theories. LSMS 120 3 Terrible was their power over the people, for while holding their attention and winning their confidence through a mesmeric influence, they led the innocent and unsuspecting to believe that this influence was the Spirit of God. Therefore those who followed their teachings were deceived into the belief that they and their associates, who claimed to be wholly sanctified, could fulfill all the desires of their hearts without sin. LSMS 120 4 Clearly the deceptions of these false teachers were laid open before me, and I saw the fearful account that stood against them in the book of records, and the terrible guilt that rested upon them for professing complete holiness while their daily acts were offensive in the sight of God. Some time after this, the characters of these persons were developed before the people and the vision given in reference to them was fully vindicated. LSMS 121 1 "Believe in Christ," was the cry of these claimants of sanctification. "Only believe; this is all that is required of you. Only have faith in Jesus." Self-distrustfulness the Mark of a True Christian LSMS 121 2 The words of John came forcibly to my mind, "If we say that we have no sin, we deceive ourselves, and the truth is not in us," I was shown that those who triumphantly claim to be sinless, show by their very boasting that they are far from being without taint of sin. The more clearly fallen man comprehends the character of Christ, the more distrustful will he be of himself, and the more imperfect will his works appear to him, in contrast with those which marked the life of the spotless Redeemer. But those who are far from Jesus, those whose spiritual perceptions are so clouded by error that they cannot comprehend the character of the great Exemplar, conceive of Him as altogether such a one as themselves, and dare to talk of their own perfection of holiness. But they are far from God; they know little of themselves, and less of Christ. LSMS 121 3 None of the apostles or prophets claimed to be without sin. Men who have lived nearest to God, men who would sacrifice life itself rather than knowingly commit a wrong act, men whom God has honored with divine light and power, have confessed the sinfulness of their own nature. They have put no confidence in the flesh, have claimed no righteousness of their own, but have trusted wholly in the righteousness of Christ. So will it be with all who behold Christ. LSMS 122 1 Those who have experienced the cleansing efficiency of the blood of Christ upon their hearts, will be like their Master, pure, peaceable, and lowly. No matter how bold one may be in his claims of spiritual soundness and perfection of character, if he lacks Christian grace and humility, sin is still in his nature, and unless it is purged from him, he cannot enter the kingdom of heaven. The truly holy, those who walk with God, as did Enoch, will not boast of their piety, but will be free from spiritual pride and self--exaltation. Those who know most of God, and who keep their eyes fixed on the Author and Finisher of their faith, will see nothing good or great in themselves. After they have done all in their power to be faithful, they will still feel that they are unprofitable servants. The Pharisee and the Publican LSMS 122 2 Those who claim to be sinless are in the condition of the Pharisee, who boasted of his almsgiving, thanking God that he was not like the publican. The poor publican had no piety or goodness to boast of. But bowed down by grief and shame, he sent up from his stricken soul a longing cry for God's mercy. He dared not even lift up his eyes toward heaven, but beat upon his breast, praying; "Lord, be merciful to me a sinner." The sin--pardoning Redeemer tells us that this man went to his house justified rather than the other. LSMS 122 3 Those who are whole need not a physician; those who look upon themselves as sinless do not feel a yearning desire for the wisdom, light, and strength of Jesus. They are content with their own attainments, and hear not the blessed words, "Thy sins be forgiven thee." They feel no necessity for growth in grace. They do not feel, as did Paul, that he must keep his body under, lest; after preaching to others, he himself should be a castaway. The apostle declared that he died daily. Every day he battled with temptations and hid himself in Christ. Men who boast of their holiness are far from God. They have not Jesus in their hearts, and do not realize their own unworthiness. LSMS 123 1 Spurious sanctification leads directly away from the Bible. Those who claim this sanctification reduce religion to a fable, and make feelings and impressions their criterion. They profess to be sinless, and boast of their righteousness, but they teach that men are at liberty to transgress the law of God. A presentation of the claims of the law arouses their opposition and excites their anger and contempt. A Last-day Delusion LSMS 123 2 This error is one of the delusions of the last days, and has its origin in will-worship, rather than in submission to the will of God. Those whose faith is not firmly established upon the word of God will be misled by it; and the saddest part of all is that so few who are deceived by this error ever again find their way to the light. LSMS 123 3 Sanctification is not the work of a moment, but of a lifetime. It is the result of yielding the heart to Christ, and accepting the conditions of salvation. It is a refining process, that day-by-day God carries on in the hearts of all true believers, until they are complete in Him. LSMS 123 4 Let a living faith run like threads of gold through the performance of even the smallest duty. Then all the daily work will promote Christian growth. There will be a continual looking unto Jesus. Love for Him will give vital force to everything that is undertaken. Thus through the right use of our talents we may link ourselves by a golden chain to the higher world. This is true sanctification; for sanctification consists in the cheerful performance of daily duties in perfect obedience to the will of God. ------------------------Chapter 15--Meeting Fanaticism In Maine The Journey to Springfield LSMS 125 1 The next morning after our meeting at Brother Collier's, we started on our way to Springfield, NH. Elder James White, Sister Louise Foss, and several others were in the company. The roads were very bad, and our two teams had hard work. Part of the time we traveled over bare ground, and then at times through heavy snowdrifts that still remained. LSMS 125 2 At one place while we were crossing heavy drifts, and part of our company were walking, the wheels on one side broke through the drift, and I was thrown out of the wagon, severely injuring my side. After this I rode many miles in great pain, and was not able to walk into the house when we arrived at our destination. LSMS 125 3 During the night I could not sleep because of the pain in my side. Then Sister Foss united with me in pleading with God for His blessing and for relief from pain. About midnight the blessing of God rested upon me, and I was taken off in vision. Some of those sleeping in the house were awakened by my voice while in vision, as I spoke of the things that I saw. This was the first time I had heard the voice of God in connection with the time of trouble. LSMS 125 4 At this time I was shown that by the fanatical spirit, which some were cherishing, reproach was being brought upon the cause of God in Maine, and believers were being disheartened and scattered. I saw that some in whom we had placed great confidence, had been indulging in fanciful and dangerous theories, and under a cloak of godliness, were teaching heresies and were causing fear among the trembling, conscientious believers. I saw that it was my duty to return to Maine, and bear my testimony against the errors that were arising there. Return to Portland, ME LSMS 126 1 When we returned to Portland, we found the brethren in great discouragement and confusion. Some were refraining wholly from labor, and were full of censure for those opposed to their fanatical views. Fanciful Doctrines LSMS 126 2 Joe Turner, who had been a powerful speaker among the Adventists of Maine, had lost his bearings, and was a leader in the fanaticism. Among the fanciful doctrines, he taught that Christ had come; that the marriage referred to in the parable in Matthew twenty-five had taken place; that on the tenth day of the seventh month of 1844, the virgins went in with Christ to the marriage and the door was shut; that those who had gone in with Him were saved, and those who had not gone in with him were lost. LSMS 126 3 He also taught that the six thousand years of the earth's history were ended; that this period represented the period that men should work; and that we had entered the seventh thousandth year, which was the great Sabbath of rest. Therefore he taught that Adventists ought not to do any more work. LSMS 127 1 He and others went so far as to teach that if Adventists continued to engage in ordinary labor, they could not be saved in the kingdom of God. Visions at Sister Haines's LSMS 127 2 Shortly after our return to Portland, a meeting was appointed at the home of Sister Haines, that I might have the opportunity to relate what had been shown to me. While I was praying for strength to discharge this painful duty, the Spirit of God rested upon me. I was taken off in vision, and in the presence of Joe Turner I was shown the errors of his teachings and his ungodly course. Those present said that I talked it out plainly before him. LSMS 127 3 At the first, when I spoke in vision of the pride and self-exaltation that were being manifested by some of the ministers who had acted a part on the advent movement, he said, "Amen," but when I pointed him out as the one who loved the flattery of women, and at the same time neglected his own family, he declared that another spirit had come in, and that I was under the influence of a sort of mesmerism. LSMS 127 4 After I came out of vision and had related what had been shown me, he acknowledged that the part of my testimony which had no reference to his course was right, but said that the part which reproved his conduct was wrong. He said that it would take a critical spiritual observer to detect the difference; that this was the same spirit, which had always followed him to crush him. LSMS 127 5 I was convinced that from that time he would resist and oppose my testimony, and would labor to deceive souls to their ruin. My heart was oppressed as I thought of the reproach that would be brought upon the cause of God through the influence of this man and those who should unite with him, and I left the meeting in anguish of spirit. LSMS 128 1 This man and some of his associates were studying a science which some called spiritual magnetism, but which was the rankest mesmerism. He said he could take a child and hold it up on his hand, and so influence it that he could take his hand away and the child would stay where he had held it. Comfort for a Broken-hearted Wife LSMS 128 2 After I had borne my testimony, as stated, I hurried away to find his wife, for I had a message of comfort for her. I found her at home, weeping. She said, "Sister Ellen, my heart is breaking." I related the vision of reproof given me for her husband, which she confirmed. She told me that her husband had often brought to the home a young sister, and spent much time conversing with her and exercising his mesmeric influence over her. As a result, this young woman thought she had visions in which she was instructed that she must go with him and engage in public labor. "And because I can not receive these things," she said, "He tells me that I am a lost soul." I told her that the Lord was not in any such work as she had described and as had been revealed to me, and that she should not accept the words of censure and discouragement. Other honest, precious souls had been told by these fanatics that they were rejected of God. These cruel words, coming from men whom they believed to be men of God, wholly overthrew some, while others were much discouraged for a time; but comforting testimonies were given me by God for them, which gave them hope and courage. Fanatics Refused a Home at My Fathers LSMS 129 1 From my sister Sarah I learned that Joe Turner and one of his associates, in following their impressions which they claimed to be the leading of the Lord, had been making my fathers house their home. My parents were disgusted as they saw reason and judgment laid aside by them, and protested against their fanatical course. But finding that they could not be freed from their company, they closed their homes and went to Poland, where my two married sisters were living. This did not please the self-willed egotist, and when we arrived at Portland, he told me that my father was a doomed man; that my mother and sisters might be saved, but my father would be lost. The reason offered was that my father would not give him possession of his house when he went to Poland. LSMS 129 2 My sister Sarah and I went to Poland, where my parents rehearsed their trials, and mentioned incidents, which had occurred at Portland, all of which confirmed the vision given me in New Hampshire. The Fruits of Fanaticism LSMS 130 1 When I again returned to Portland, there were [sic] increasing evidence of the desolating effects of this fanaticism. The fanatical ones seemed to think that religion consisted in great excitement and noise. They would talk in a manner that would irritate unbelievers, and have an influence to cause them to hate them and the doctrines they taught. Then they would rejoice that they had suffered persecution. Unbelievers could see no consistency in such a course. The brethren in some places were prevented from assembling for meetings. The innocent suffered with the guilty. LSMS 130 2 I carried a sad and heavy heart much of the time. It seemed so cruel that the cause of Christ should be injured by the course of these injudicious men. They were not only ruining their own souls, but placing upon the cause a stigma that could not easily be removed. And Satan loved to have it so. It suited him well to see the truth handled by unsanctified men; to have it mixed with error, and then all together trampled in the dust. He looked with triumph upon the confused, scattered state of God's children. LSMS 130 3 Mr. Turner labored to turn my friends and even my relatives against me, and with some success. Why did he do this?--Because I had faithfully related that which was shown me respecting his unchristian course. He circulated falsehoods to destroy my influence and to justify himself. My lot seemed hard. Discouragement pressed heavily upon me; and the condition of God's people so filled me with anguish that for two weeks I was prostrated with sickness. My friends thought I could not live; but brethren and sisters who sympathized with me in this affliction met to pray for me. I soon realized that earnest, effectual prayer was being offered in my behalf. Prayer prevailed, and the power of the strong foe was broken, and I was released, and immediately taken off in vision. Promise of Special Help LSMS 131 1 In this view I saw that human influence should never afflict me again as it had in the past. I was instructed that if I felt a human influence affecting my testimony, no matter where I might be, I had only to cry to God, and another angel would be sent to my rescue. I already had one guardian angel attending me continually, but when necessary, the Lord would send another to strengthen me, and raise me above the power of every earthly influence. In this vision I saw for the first time the glory of the new earth. Vision of the New Earth * LSMS 131 2 With Jesus at our head, we all descended from the city down to this earth, on a great and mighty mountain, which could not bear Jesus up, and it parted asunder, and there was a mighty plain. Then we looked up and saw the great city, with twelve foundations, and twelve gates, three on each side, and an angel at each gate. We all cried out. "The city, the great city, it's coming down from God out of heaven," and it came and settled on the place where we stood. Then we began to look at the glorious things outside of the city. LSMS 132 1 There I saw most glorious houses, that had the appearance of silver, supported by four pillars set with pearls, most glorious to behold. These were to be inhabited by the saints. In each was a golden shelf. I saw many of the saints go into the houses, take off their glittering crowns, and lay them on the shelf, then go out into the field by the houses to do something with the earth; not as we have to do with the earth here; no, no. A glorious light shone all about their heads, and they were continually shouting and offering praises to God. LSMS 132 2 I saw another field full of all kinds of flowers, and as I plucked them, I cried out, "They will never fade." Next I saw a field full of tall grass, most glorious to behold; it was living green, and had reflections of silver and gold, as it waved proudly to the glory of King Jesus. LSMS 132 3 Then we entered a field full of all kinds of beasts,--the lion, the lamb, the leopard, and the wolf, all together in perfect union. We passed through the midst of them, and they followed peaceably after. LSMS 132 4 Then we entered a wood, not like the dark woods we have here; no, no; but light, and all over glorious; the branches of the trees waved to and fro, and we all cried out, "We will dwell safely in the wilderness and sleep in the woods." We passed through the woods, for we were on our way to Mount Zion. LSMS 132 5 As we were traveling along, we met a company who also were gazing at the glories of the place. I noticed red as a border on their garments; their crowns were brilliant; their robes were pure white. As we greeted them, I asked Jesus who they were. He said they were martyrs that has been slain for Him. With them was an innumerable company of little ones; they also had a hem of red on their garments. LSMS 133 1 Mount Zion was just before us, and on the mount was a glorious temple, and about it were seven other mountains, on which grew roses and lilies. And as I saw the little ones climb, or, if they chose, use their little wings and fly to the top of the mountains, and pluck the never fading flowers. There were all kinds of trees around the temple to beautify the place,--the box, the pine, the fir, the oil, the myrtle, the pomegranate, and the fig-tree bowed down with the weight of its timely figs; these made the place all over glorious. And as we were about to enter the holy temple, Jesus raised His lovely voice and said "Only the 144,000 enter this place," and we shouted "Alleluia." LSMS 133 2 This temple was supported by seven pillars, all of transparent gold, set with pearls most glorious. The wonderful things I saw, I cannot describe. O that I could talk in the language of Canaan, then I could tell a little of the glory of the better world. I saw there, tables of stone in which the names of the 144,000 were engraved in letters of gold. LSMS 133 3 After we beheld the glory of the temple, we went out, and Jesus left us, and went to the city. Soon we heard His lovely voice again, saying, "Come my people, you have come out of great tribulation, and done My will, suffered for Me, come in to supper; for I will gird Myself and serve you." We shouted "Alleluia, glory," and entered into the city. LSMS 133 4 And I saw a table of pure silver; it was many miles in length, yet our eyes could extend over it. I saw the fruit of the Tree of Life, the manna, the almonds, figs, pomegranates, grapes, and many other kinds of fruit. I asked Jesus to let me eat of the fruit. He said, "Not now. Those who eat of the fruit of this land, go back to earth no more. But in a little while, if faithful, you shall both eat of the fruit of the tree of life and drink of the water of the fountain." And He said, "You must go back to the earth again, and relate to others what I have revealed to you." LSMS 134 1 Then an angel bore me gently down to this dark world. Sometimes I think I can stay here no longer, all the things of earth look so dreary. I feel very lonely here, for I have seen a better land. O that I had wings like a dove, then would I fly away and be at rest. The Better Land LSMS 134 2 The following poem was composed by Wm. H. Hyde, who wrote it while I was describing the beauties of the heavenly land and of Christ our Saviour, as I had just seen them in vision. He was sitting behind me, and when I closed, he came around in front of the company present, and putting music to the words, sang it with wonderful effect. We have heard from the bright, the holy land,-- We have heard and our hearts are glad; For we were a lonely pilgrim band, And weary worn and sad. They tell us the pilgrims have a dwelling there, No longer are homeless ones; And we know that the goodly land is fair, LSMS 134 3 Where life's pure river runs. They say green fields are waving there, That never a blight shall know; And the desert wild are blooming fair, And the roses of Sharon grow. There are lovely birds in the bowers green-- Their songs are blithe and sweet; And their warblings gushing ever new, LSMS 134 4 The angels harpings great. We have heard of the palms, the robes, the crowns, And the silvery band in white; Of the city fair, with pearly gates, LSMS 134 5 All radiant with light. We have heard of angels there, and saints, With their harps of gold, how they sing; Of the mount, with the fruitful tree of life, LSMS 135 1 Of the leaves that healing bring. The King of that country, He is fair, He's the joy and the light of the place; In His beauty we shall behold Him there, And bask in His smiling face. We'll be there, we'll be there in a little while; We'll join the pure and the blest; We'll have the palm, the robe, the crown, LSMS 135 2 And forever be at rest. ------------------------Chapter 16--Resisting The Spirit LSMS 136 1 About this time I was subjected to a severe trial. If the Spirit of God rested upon anyone in meeting, and he glorified God by praising Him, some raised the cry of mesmerism; and if it pleased the Lord to give me a vision in meeting, some would say that it was the effect of excitement and mesmerism. Grieved and desponding, I often went alone to some retired place to pour out my soul before Him who invites the weary and heavy laden to come and find rest. As my faith claimed the promises, Jesus would seem very near. The sweet light of heaven would shine around me, and I would seem to be encircled by the arms of my Saviour, and would there be taken off in vision. But when I would relate what God had revealed to me alone, where no earthly influence could affect me, I was grieved and astonished to hear some intimate that those who lived nearest to God were most liable to be deceived by Satan. LSMS 136 2 According to this teaching, our only safety from delusion would be to remain at a distance from God, in a backslidden state. Oh, thought I, has it come to this, that those who honestly go to God alone to plead His promises, and to claim His salvation, are to be charged with being under the foul influence of mesmerism? Do we ask our kind Father in heaven for bread, only to receive a stone or scorpion? These things wounded my spirit, and wrung my soul with keen anguish, well nigh to despair. Some Erroneous Theories LSMS 137 1 Some would have had me believe that there was no Holy Spirit, and that all the exercises that holy men of God experienced were only the effect of mesmerism or the deception of Satan. Some had taken extreme views of certain texts of Scripture, refraining wholly from labor, and rejecting all those who would not receive their ideas on this and other points pertaining to religious duty. LSMS 137 2 God revealed these errors to me in vision, and sent me to instruct His erring children; but many of them wholly rejected the message, and charged me with conforming to the world. On the other hand, the nominal Adventists charged me with fanaticism, and I was falsely represented as the leader of the fanaticism, which I was laboring constantly to arrest. LSMS 137 3 Different times were set for the Lord to come, and were urged upon the brethren. But the Lord showed me that they would pass by, for the time of trouble must come before the advent of Christ, and that every time a date was set, and passed, it would weaken the faith of God's people. For this I was charged with being the evil servant that said, "My Lord delayeth His coming." LSMS 137 4 All these things weighed heavily upon my spirits, and in my confusion I was sometimes tempted to doubt my own experience. LSMS 137 5 While at family prayers one morning, the power of God began to rest upon me, and the thought rushed into my mind that it was mesmerism, and I resisted it. Immediately I was struck dumb, and for a few moments was lost to everything around me. LSMS 138 1 I then saw my sin in doubting the power of God, and that for so doing I had been struck dumb, but that my tongue should be loosed in less than twenty-four hours. A card was held up before me, on which were written in letters of gold the chapter and verse of fifty texts of scripture. LSMS 138 2 After I came out of vision, I beckoned for the slate, and wrote upon it that I was dumb, also what I had seen, and that I wished the large Bible. I took the Bible, and readily turned to all the texts that I had seen upon the card, which were as follows: Luke 1:20 2 Corinthians 4:6-9, 17, 18 John 16:15 1 Peter 1:5-7 Acts 2:4, 429-31 1 Thessalonians 3:8 Matthew 7:6-12, 15; 24:24 Mark 15:17, 18 Colossians 2:6-8 John 9:20-27; 14:13-15; 15:7, 8 Hebrews 10:35-39; 4:10-12 Mark 1:23-25 Philippians 1:6, 27-29; 2:13-15 Romans 8:38, 39 Ephesians 6:10-18; 4:32 Revelation 3:7-13; 14:4, 5 1 Peter 1:22 Philippians 3:20 John 13:34, 35 James 5:7, 8 2 Corinthians 13:5 Philippians 3:21 1 Corinthians 3:10-13 Revelation 14:14-17 Acts 20:28-30 Hebrews 4:9 Galatians 1:6-9 Revelation 21:2; 14:1; 22:1-5 Luke 12:3-7; 10, 11 LSMS 138 3 I was unable to speak all day. Early the next morning my soul was filled with joy, and my tongue was loosened to shout the high praises of God. After that I dared not doubt, or for a moment resist the power of God, whatever others might think of me. LSMS 138 4 Up to the time of my first vision, as before stated, I could not write; my trembling hand was unable to hold my pen steadily. While in vision, I was commanded by an angel to write the vision. I obeyed and wrote readily. My nerves were strengthened, and my hand became steady. LSMS 139 1 It was a great cross for me to relate to the erring what had been shown me concerning them. It caused me great distress to see others troubled and grieved. And when obliged to declare the messages, I would often soften them down, and make them appear as favorable for the individual as I could, and then would go by myself and weep in agony of spirit. I looked upon those who seemed to have only their own souls to care for, and thought if I were in their condition I would not murmur. It was hard to relate the plain, cutting testimonies given me of God. I anxiously watched the result, and if the persons reproved rose up against the reproof, and afterward opposed the truth, these queries arose in my mind: Did I deliver the message just as I should? Could there not have been some way to save them? And then such distress pressed upon my soul that I often felt that death would be a welcome messenger, and the grave a sweet resting place. The Sin of Unfaithfulness LSMS 139 2 I did not realize that I was unfaithful in thus questioning and doubting, and did not see the danger and sin of such a course, until in vision I was taken into the presence of Jesus. He looked upon me with a frown, and turned His face from me. It is not possible to describe the terror and agony I felt. I fell upon my face before him, but had no power to utter a word. Oh, how I longed to be covered and hid from that dreadful frown! Then could I realize, in some degree, what the feelings of the lost will be when they cry, "Mountains and rocks, fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the lamb." LSMS 140 1 Presently an angel bade me rise, and the sight that met my eyes can hardly be described. Before me was a small company whose hair and garments were torn, and whose countenances were the very picture of despair and horror. They came close to me, and rubbed their garments upon mine. As I looked at my garments, I saw that they were stained with blood. Again I fell like one dead, at the feet of my accompanying angel. I could not plead one excuse, and longed to be away from that holy place. LSMS 140 2 The angel raised me to my feet, and said, "This is not your case now, but this scene has passed before you to let you know what the situation must be if you neglect to declare to others what the Lord has revealed to you. But if you are faithful to the end, you shall eat of the tree of life, and drink of the river of the water of life. You will have to suffer much, but the grace of God is sufficient." LSMS 140 3 I then felt willing to do all that the Lord might require of me to do, that I might have His approbation, and not feel His dreadful frown. LSMS 140 4 In later years additional instruction was given me regarding faithfulness in presenting to the people the messages that have been given to me for them. LSMS 140 5 During the night of December 5, 1868, I had a most impressive dream. A person brought to me a web of white cloth, and bade me to cut it into garments for persons of all sizes, of all descriptions of character, and in all circumstances in life. I was told to cut them out, and hang them up all ready to be made when called for. I had the impression that many for whom I was required to cut out garments were unworthy. LSMS 141 1 I inquired if that was the last piece of cloth I should have to cut, and was told that it was not; that as soon as I had finished this one, there were others for me to take hold of. I felt discouraged at the amount of work before me, and stated that I had been engaged in cutting garments for others for more than twenty-years, and my labors had not been appreciated, neither did I see that my work had accomplished much good. LSMS 141 2 I spoke to the person who brought the cloth to me, of one woman in particular, for whom he had told me to cut out a garment. I stated that she would not prize the garment, and that it would be a loss of time and material to present it to her. She was very poor, of inferior intellect, and untidy in her habits, and would soon soil it. LSMS 141 3 The person replied, "Cut out the garments. This is your duty. The loss is not yours, but Mine. God sees not as a man sees. He lays out the work that He would have done, and you do not know which will prosper, this or that. It will be found that many such poor souls will go into the kingdom, while others, who are favored with all the blessings of life, having good intellects and pleasant surroundings, giving them all the advantages of improvement, will be left out. It will be seen that these poor souls have lived up to the feeble light they had, and having improved by the limited means within their reach, lived much more acceptably than others who have enjoyed full light, and ample means for improvement." LSMS 141 4 I then held up my hands, calloused as they were with long use of shears, and stated that I could but shrink at the thought of pursuing this kind of labor longer. The person then repeated, "Cut out the garments. Your release has not yet come." LSMS 142 1 With feelings of great weariness, I arose to engage in the work. Before me lay new, polished shears, which I commenced using. At once my feelings of weariness and discouragement left me, the shears seemed to cut with hardly an effort on my part, and I cut out garment after garment with comparative ease. Another Conflict with Mesmerism LSMS 142 2 While visiting my sister in Poland, I was afflicted with sickness. Those present united in prayer in my behalf, and the disease was rebuked. Angels seemed to be in the room, and all was light and glory. I was again taken off in vision, and shown that I must go about three miles to a meeting, and when there should learn what the Lord would have me do. LSMS 142 3 We went to the meeting, and found a large number of brethren and sisters assembled. We were surprised to find Joe Turner there. He had boasted that he understood the art of mesmerism, and said that he could mesmerize Ellen Harmon, and could prevent her from having a vision or relating one in his presence. There were many present who had heard his boastful assertions. LSMS 142 4 During the meeting I arose to speak. Then my visions came up fresh before me, and I began relating them. Soon I felt a human influence being exerted against me. I looked at Mr. Turner, and saw that he had his hand up to his face, and was looking through his fingers. His eyes were intently fixed upon me, his lips were compressed, and a low grown now and then escaped him. In a moment I remembered the promise which the Lord had given me,--that if I were in danger of being affected by an earthly influence, and would ask for another angel, one would be sent to protect me. LSMS 143 1 Turning to this man, I related what the Lord had shown me in Portland; raising my hands to heaven, earnestly cried, "Another angel, Father, another angel!" I knew that my request was granted. I felt shielded by the strong Spirit of the Lord. I was borne above every earthly influence, and with freedom finished my testimony. The believers were comforted, and rejoiced in the Lord. LSMS 143 2 Some of my friends asked Mr. Turner why he had not stopped me from relating the vision, as he said he would. He answered, "Oh, some of you would have her talk." LSMS 143 3 After the meeting we returned to my sister's with strong confidence, rejoicing in God. Fruits of the No-work Doctrine LSMS 143 4 There were some in Paris, ME, who believed that it was sin to work. Elder Jesse Stevens was the leader in this error, and exerted strong influence over others. For years he had been a Methodist preacher, and was considered a humble, faithful Christian. By his zeal for the advent message and apparently holy living, he had won the confidence of many, and some believed him to be especially directed by God. LSMS 143 5 The Lord gave me a reproof for this man, declaring that he was going contrary to the word of God in abstaining from labor, in urging his errors upon others, and in denouncing all who did not receive them. He rejected every evidence which the Lord gave to convince him of his error, and was determined to make no change in his course. He took weary journeys, walking great distances to places where he would receive only abuse, and thought that in so doing he was suffering for Christ's sake. Impressions were followed and reason and judgment were laid aside. LSMS 144 1 Not only did the Lord give me a faithful message for this man, but also I was sent long distances to warn the people of God against the errors he was urging upon them. At one time I was shown that I must go to Paris, ME, for a meeting was appointed there which I must attend. I followed the direction given me, and upon arriving learned that Elder Stevens had notified the brethren that there was to be a great meeting the next day at the house of Brother C. in which an important matter was to be brought out. He urged all to attend. LSMS 144 2 The next morning we went to the place appointed for the meeting. When Elder Stevens came in and saw us present, he seemed troubled. The meeting opened with prayer. Then as I tried to pray, the blessing of the Lord rested upon me, and I was taken off in vision. LSMS 144 3 Elder Stevens had declared that he would listen to nothing but the Bible. I was shown the teachings of the Bible in contrast with his errors. I then saw that the frown of God was upon him because he was leading honest, conscientious souls astray. They saw inconsistencies in his faith, and their judgment told them he was wrong, yet they feared to differ with him. LSMS 144 4 His object in appointing that meeting had been to make an effort to strengthen the cords of error with which he had bound these souls. LSMS 145 1 I saw that God would work for the salvation of His people; that Elder Stevens would soon manifest himself, so that all the honest in heart would see that he was not actuated by a right spirit, and that his career would soon close. Soon afterward the snare was broken, and he had but little more influence over the brethren. He denounced the visions of being of the devil, and continued to follow his impressions, until his mind was deranged and his friends were obliged to confine him. At last he made a rope of some of his bed clothing, with which he hanged himself, and his followers were brought to realize their condition. LSMS 145 2 God ordained that the beings He created should work. Upon this their happiness depends. Healthy young men and women have no need of cricket, ball playing, or any kind of amusement just for the gratification of self, to pass away the time. There are useful things to be done by every one of God's created intelligences. Someone needs from you something that will help him. No one in the Lord's great domain of creation was to be made a drone. Our happiness increases and our powers develop as we engage in useful employment. LSMS 145 3 Action gives power. Entire harmony pervades the universe of God. All heavenly beings are in constant activity, and the Lord Jesus, in His life work, has given an example for everyone. He went about "doing good." God established the law of obedient action. Silent but ceaseless, the objects of His creation do their appointed work. The ocean is in constant motion. The springing grass, which today is, and tomorrow is cast into the oven, does its errand, clothing the fields with beauty. The leaves are stirred to motion, and yet no hand is seen to touch them. The sun, moon, and stars are useful and glorious in fulfilling their mission. LSMS 146 1 At all times the machinery of the body continues its work. Day by day the heart throbs, doing its regular, appointed task, unceasingly forcing its crimson current to all parts of the body. Action, action, is seen pervading the whole living machinery. And man, his mind and body created in God's own similitude, must be active in order to fill his appointed place. He is not to be idle. Idleness is sin. An Evidence of God's Care LSMS 146 2 After returning to Portland, I was shown that I must go to Portsmouth the next day and bear my testimony there. LSMS 146 3 At that time my sister Sarah traveled with me, and Elder White was to accompany us. We had no means with which to pay our fare, but prepared to go, trusting the Lord to open the way. LSMS 146 4 Our house was not far from the station, and the first car bell was ringing as I put on my bonnet. Then I looked out of the window, and saw a good brother driving rapidly up to our gate, his horse reeking with sweat. LSMS 146 5 He quickly entered the house, and asked, "Is there anyone here who needs means? I was impressed that someone here needed money." LSMS 146 6 We hastily related that we were going to Portsmouth at the Lord's bidding, and had no means with which to go, but were resolved to start, trusting in the providence of God to open the way. LSMS 146 7 The brother handed us money enough to carry us to Portsmouth and back, and said, "Take a seat in my wagon, and I will carry you to the depot." LSMS 147 1 He told us that while on the way to my father's, his horse had seemed determined to come with great speed the whole distance of twelve miles. We had barely time to take our seats in the cars when the train started. LSMS 147 2 Thus the Lord tested and proved us, and strengthened our faith as we were brought into a very strait place, and were carried through by the manifestation of His providence. LSMS 147 3 I had freedom in bearing my testimony in Portsmouth. ------------------------Chapter 17--Labors In Massachusetts LSMS 148 1 Not long after our visit to Portsmouth, I was shown that I must visit Massachusetts, and there bear my testimony. This was in the summer of 1845. My sister Sarah accompanied me. When we reached Boston, we learned that Joe Turner, whose course in Maine had caused so much trouble, had arrived in Boston a few hours before us. It was evident that our being sent to Boston just at that time, was to save God's people from falling under his influence. Meeting in Roxbury LSMS 148 2 It was arranged that I should go to Roxbury, and there relate my message. I found a large company gathered in a private house. I felt the opposition that existed in the hearts of some of the brethren, yet in the strength of the Lord I delivered my unpopular message. LSMS 148 3 As I was speaking, a sister who had been opposed to my work, arose and interrupted me. She grasped my hand, saying, "I said that the devil sent you, but I can doubt your message no longer." Then she declared to those present that she believed I was a child of God, and that he had sent me. LSMS 148 4 The power of the Lord attended the testimony I bore. All in the meeting were greatly blessed, and many testified that they were comforted and refreshed. The leader of the meeting, his countenance beaming with joy, arose and said, "The same power attends this message that attended the truth in 1844. I do not expect to find another so green a spot this side of our deliverance." In Dorchester LSMS 149 1 From Roxbury we went to Dorchester, and had a meeting in the house of Brother Otis Nichols. At this meeting the leader of the company at Roxbury again testified that the Lord had abundantly blessed him and said he could go forty days on the strength he there received. LSMS 149 2 But Joe Turner was exerting his influence to discourage the brethren, and to close up the way, by spreading lying reports concerning my work. The brother who had been made so happy as he received my testimony fell under his influence, and as his mind turned, he became unsettled, then unstable and unhappy, and finally took up the spiritualistic view of the second advent, and received the grossest errors. LSMS 149 3 I next visited Randolph and New Bedford. In these places also the Lord gave me liberty to bear my testimony. It was generally received, and the desponding and weak were strengthened. Kindness of Brother and Sister Nichols LSMS 149 4 Brother and Sister Nichols invited Sarah and me to make their house our home. This kindness we gladly accepted. They took us in their carriage from place to place to hold meetings, and were ever ready with words of encouragement and comfort. When in trial, their prayers often ascended to heaven in my behalf, until the clouds dispersed, and the light of heaven again cheered me. LSMS 150 1 They did not grow weary in their kindness. They were attentive to all our wants, and generously supplied us with means to travel. LSMS 150 2 Because Brother and Sister Nichols believed me to be a child of God, chosen to bear a special testimony to His people, they were often reproached and were obliged to be in almost constant conflict. No means were left untried to turn them against me. But a faithful record is kept of their acts of love and benevolence, and He who seeth in secret and is acquainted with every kind and generous act, will reward them openly. At Carver LSMS 150 3 In a few weeks I visited Carver, and found that a few had been influenced by false reports of my enemies. But in many instances, where the way had been previously closed against my testimony, it was now opened for me to bear it, and I had more friends than before. A Girl Cured of Fits LSMS 150 4 In the house where we tarried, there was a young sister who was the subject of fits. She had a most distressing attack while we were there. All seemed to be alarmed. Some said, "Go for the doctor;" others, "Put on the tea-kettle for hot water." I felt the spirit of prayer. We prayed to the Lord to deliver the afflicted. In the name and strength of Jesus, I put my arms around her, and lifted her up from the bed, rebuking the power of Satan, and bidding her, "Go free." She instantly recovered from the fit, and praised the Lord with us. We had a solemn, refreshing experience in this place. We told the brethren and sisters that we had not come to defend character, nor to expose the wickedness of men who were laboring to destroy our influence, but to do our Master's will. We said that God would take care of the results of the efforts made by designing men. Our hearts were strengthened, and the church encouraged. Conflict with False Doctrines LSMS 152 1 About this time Sister C. S. Minor returned from Philadelphia to her home in Roxbury. She had recently made a trip to Jerusalem, Palestine, and was advocating some of the sentimental spiritualistic views that were coming in like a flood to ruin the faith of the Adventist people. Spiritualistic View of Second Advent LSMS 152 2 The spiritual view of Christ's coming was ensnaring many. This great deception of Satan led many sophistries and corrupting errors. I could not understand the spiritualistic theories presented but the Lord gave me a message to bear, which cut its way through the entangling sophistries. Many accepted the evidence that God was working through a humble instrument, and laid aside their fanciful theories. With them the controversy was at an end. LSMS 152 3 At Roxbury we met a company over whom it seemed impossible to break the spell. The words of Scripture seemed to have no influence on them. They were bound by hypnotic influence. LSMS 152 4 I was invited to attend a meeting in Roxbury, and relate what the Lord had shown me. Brother Nichols took my sister and me to the meeting, where we found twenty persons assembled. Among them were brethren and sisters whom I dearly loved. They had acted a noble part in the advent movement, but they had been led astray by spiritualistic theories and fanciful doctrines, which led on and on, till they calumniated in lovesick sentimentalism and rank fanaticism. LSMS 152 5 Some of the company assembled were individuals whom I had been shown were strong fanatics. They dealt in human or satanic influence, and called it the Spirit of God. I had not seen them before with my natural eyes, yet as I looked upon them, their countenances were familiar to me; for their course of life, their errors and corrupting influences had been shown me. The power of God came upon me, and I warned them of their dangers. LSMS 153 1 The leading ones, considering this a favorable opportunity to exert their influence over me, and cause me to yield to their views, urged me to relate the visions. But I was impressed that their only object was to mangle the truths presented in the visions, and spiritualize away their literal meaning. I felt that they would endeavor to throw a Satanic influence upon me, and call it the power of God. I felt forbidden to relate my visions to this company, and I refused to tell them anything except the part which related to them. They flattered, but it had no effect. Then they tried to terrify me, commanding me. They said it was my duty to tell them the visions. LSMS 153 2 We told them we had no fellowship with their spirit, and that in the name of the Lord we would resist it. I faithfully warned those whom I believed to be honest, and begged them to renounce their errors, and leave the company that was leading them astray. I told them that the views that they had accepted were but the Alpha of a great deception. LSMS 153 3 Those were troublous times. If we had not stood firmly then, we should have made a shipwreck of our faith. Some said we were stubborn; but we were obliged to set our faces as a flint, and not turn to the right hand nor to the left. Those who believed in the spiritual coming of Christ, were insinuating, like the great serpent in the garden. When it suited their purposes they would show such a mild, meek spirit that we had to be on our guard, strengthened on every side with Scripture testimony concerning the literal, personal appearing of our Saviour. I left them, free from their influence and spirit. In a few weeks a portion of that company were left to run into the basest fanaticism. LSMS 154 1 In later years I have been shown that the false theories advanced in the past have by no means been given up. As favorable opportunities come, they will have a resurrection. Let us not forget that everything that can be shaken will be shaken. The enemy will be successful in overthrowing the faith of some, but those who are true to principles will not be shaken. They will stand firm amid trial and temptation. The Lord has pointed out these errors, and those who do not discern where Satan has come in, will continue to be led in false paths. Jesus bids us be watchful and strengthen the things that remain, which are ready to die. LSMS 154 2 We are not called upon to enter controversy with those who hold false theories. Controversy is unprofitable. Christ never entered into it. "It is written" is the weapon used by the world's Redeemer. Let us keep close to the Word. Let us allow Jesus and His messengers to testify. We know that their testimony is true. LSMS 154 3 Christ is over all the works of His creation. In the pillar of fire, He guided the children of Israel, His eyes seeing past, present, and future. He is to be recognized and honored by all who love God. His commandments are to be the controlling power in the lives of His people. LSMS 155 1 The tempter comes with the supposition that Christ has removed His seat of honor and power into some unknown region, and that men need no longer be inconvenienced by exalting His character and obeying His law. Human beings are to be a law unto themselves, he declared. The sophistries exalt self and make nothing of God. Restraint and moral control in the human family are destroyed. Restraint upon vice grows more and more feeble. The world loves not, fears not God. And those who do not love or fear God soon lose all sense of obligation to one another. They are without God and without hope in the world. LSMS 155 2 Those teachers who do not daily bring the Word of God into their life-work, are in great peril. They have not a saving knowledge of God or of Christ. It is those who do not live the truth who are most inclined to invent sophistries to occupy the time and absorb the attention that ought to be given to the study of God's Word. It is a fearful mistake for us to neglect the study of the Bible to investigate theories that are misleading, diverting minds from the words of Christ to fallacies of human production. LSMS 155 3 We need no fanciful teaching regarding the personality of God. What God desires us to know of Him is revealed in His Word and His works. The beautiful things of nature reveal His character and His power as Creator. They are His gift to the race, to show His power, and to show that He is a God of love. But no one is authorized to say that God Himself in person is in flower or leaf or tree. These are the things of God's handiwork, revealing His love for mankind. LSMS 155 4 Christ is the perfect revelation of God. Let those who desire to know God, study the work and teaching of Christ. To those who receive Him and believe on Him, he gives power to become the sons of God. Personality of God and Christ LSMS 156 1 I had often been shown the lovely Jesus, that He is a person. I had asked Him if His father was a person, and had a form like Himself. Said Jesus, "I am in the express image of My Father's person." I had often seen that the spiritual view took away the glory of heaven, and that in many minds the throne of David and the lovely person of Jesus had been burned by the fire of spiritual interpretation. ------------------------Chapter 18--Second Visit To Massachusetts LSMS 157 1 Soon after our meeting in Roxbury, Sarah and I returned to Portland. Later, by invitation of Brother and Sister Nichols, we returned to Massachusetts, and for a time made their house our home. No Work Theory Again LSMS 157 2 At this time there was in Boston and vicinity a large company of those who held that it was a sin to labor. Their principal message was, "Sell that ye have, and give alms." They said we were in the jubilee, that the land should rest, and that the poor must be supported without labor. Sargent and Robbins were among the leaders in this fanaticism. They denounced my visions as being of the devil, because I had reproved their errors. They were severe upon all who did not believe them. LSMS 157 3 While we were at the house of Brother Nichols, these men came from Boston to ask a favor of him, and said that they had come to have a visit and tarry over the night with him. Brother Nichols replied hat he was glad they had come, for Sisters Sarah and Ellen Harmon were in the house, and he wished them to become acquainted with us. They at once changed their minds about staying over night, and could not even be persuaded to come in to the house. Brother Nichols asked if I might relate my message in Boston, and if they would hear and then judge, should I go there. "Yes," said they; "Come to Boston next Sabbath; we would like the privilege of hearing her." LSMS 158 1 Accordingly we planned to visit Boston, but in the evening, while engaged in prayer, I was shown in vision that we must not go to Boston, but in the opposite direction, to Randolph, because the Lord had a work for us to do there. Meeting in Randolph LSMS 158 2 We went to Randolph, and found a large room full of people who had gathered for a meeting, and among them were the very men who said they would be pleased to hear my message in Boston. As we entered, Robbins and Sargent looked at each other in surprise, and began to groan. They had promised to meet me in Boston, but thought they would disappoint us by going to Randolph, and would warn the brethren there against us. In the forenoon meeting they did not have much freedom. During intermission one of them remarked that good matter would be brought out in the afternoon. Robbins told my sister that I could not have a vision where he was. LSMS 158 3 In the afternoon, while we were pleading with God in prayer, the blessing of the Lord rested on me, and I was taken off in vision. I was again shown the errors of these deceived men and others united with them. I saw that they could not prosper, that their errors would confuse and distract; that some would be deceived by them, but that truth would triumph in the end, and error be brought down. I was shown that they were not honest. LSMS 158 4 Then the future was opened before me, and I saw that they would continue to despise the teachings of the Lord, that they would reject reproof and resist God's Spirit until their folly should be manifest to all, and they would finally be left in total darkness. A chain of truth was presented to me from the Scriptures, in contrast with their errors. LSMS 159 1 When I came out of vision, candles were burning. I had been in vision nearly four hours. As I was unconscious of all that transpired around me while in vision, I will copy from Brother Nichols' description of that meeting. Description by Otis Nichols LSMS 159 2 "Sister Ellen was taken off in vision with extraordinary manifestations, and continued talking in vision with a clear voice, which could be distinctly understood by all present, until about sundown. Sargent, Robbins, and one other were much exasperated, as well as excited, to hear Sister Ellen talk in vision, which they declared was of the devil. They exhausted all their influence and bodily strength to destroy the effect of the vision. They would unite in singing very loud, and then alternately would talk and read from the Bible, in a loud voice in order that she might not be heard, until their strength was exhausted, and their hands would shake so that they could not read from the Bible. But amidst all this confusion and noise, Ellen's clear and shrill voice, as she talked in vision, was distinctly heard by all present. The opposition of these men continued as long as they could talk and sing, notwithstanding some of their own friends rebuked them, and requested them to stop. 'But,' said Robbins, 'you are bowed to an idol; you are worshiping a golden calf.' The Open Bible Test LSMS 160 1 "Mr. Thayer, the owner of the house, was not fully satisfied that her vision was of the devil, as Robbins declared it to be. He wanted it tested in some way. He had heard that visions of Satan's power were arrested by opening the Bible and laying it on the person in vision, and asked Sargent if he would test it in that way, which he declined to do. Then Mr. Thayer took a heavy, large quarto Bible which was lying on the table and seldom used, opened it, and laid it open upon the breast of Ellen while in vision, as she was inclined backward against the wall in the corner of the room. LSMS 160 2 "Immediately after the Bible was laid upon her, she arose upon her feet, and walked into the middle of the room, with the Bible open in one hand, and lifted it as high as she could reach, and with her eyes steadily looking upward, declared in a solemn manner, 'The inspired testimony from God' or words of the same import. LSMS 160 3 "And then, while the Bible was extended in one hand, and eyes looking upward, and not on the Bible, she continued for a long time to turn over the leaves with the other hand, and place her finger upon certain passages, and correctly repeat the words with a solemn voice. LSMS 160 4 "Many present looked at the passages where her finger was pointed, to see if she repeated them correctly, for her eyes at the same time were looking upward. Some of the passages referred to were judgments against the wicked and blasphemers; and others were admonitions and instructions relative to our present condition. LSMS 160 5 "In this state she continued all afternoon until near sunset, when she came out of vision. When Ellen arose in vision upon her feet, with the heavy Bible in her hand, and walked the room, uttering passages of Scripture, the opposers were silenced. For the remainder of the time they were troubled, with many others; but they shut their eyes and braved it out without making any acknowledgement of their feelings." Strange Experiences in Portland LSMS 161 1 After returning from our visit in Massachusetts, we passed through strange experiences in Portland. LSMS 161 2 One evening as we were engaged in prayer, the window was broken just above my head, and the glass came down upon me. I continued praying. One man in his blind rage was cursing and swearing while we continued to plead with God that when His indignation should come upon the shelterless heads of poor sinners, we might be hid in the secret pavilion. The man's voice hushed, and he was seen hastening from the place. He could not endure the sound of prayer, nor the thought of judgment. Visit of the Policemen LSMS 161 3 Some of our wicked, profane neighbors complained that they were disturbed by our frequent praying, and we were several times interrupted by them. One afternoon an officer was sent to visit us, while some of our neighbors raised their windows to hear the result. Father was away at his business, and mother stepped to the door. He told her that complaints had reached him that we disturbed the peace of the neighborhood by noisily praying, and sometimes by praying in the night, and he was requested to attend to the matter. LSMS 162 1 Mother answered that we prayed morning and night, and sometimes at noon, and should continue to do so; that Daniel prayed to his God three times a day, notwithstanding the king's decree. LSMS 162 2 He said he had no objection to prayer; if there was more of it in the neighborhood it would be better. "But," said he, "they complain of your praying in the night." LSMS 162 3 He was told that if any of the family were sick, or in distress of mind in the night, it was our custom to call upon God for help, and we found relief. LSMS 162 4 He was referred by our neighbor who used strong drink. His voice was often heard cursing and blaspheming God. "Why did not the neighbors send you to him," my mother said, "to still the disturbances he causes in the neighborhood? He serves his master; we serve the Lord our God. Why is it that his curses and blasphemy seem not to disturb the neighbors, while the voice of prayer greatly troubles them?" LSMS 162 5 "Well," said the officer, "what shall I tell them that you will do?" LSMS 162 6 My mother replied, "Serve God, let the consequences be what they may." LSMS 162 7 The officer left, and we had no further trouble from that quarter. Anger of Young Men LSMS 162 8 A few days after, while out family was quietly engaged in evening prayer, some young men, imitating the example of their parents, began making noise around the house. At length they ran for an officer. He came, and they told him to listen. Said he, "Is this what you have called me for? That family is doing what every family ought to do. They are making no disturbances; and if you call me out for this purpose again, I will put you in the lock-up, for disturbing a peaceable family while attending their religious duties." After this we were not molested. Fear of Thunder LSMS 163 1 That summer the neighbors were terrified by frequent thunder and lightening. A number were instantly killed; and if there was an appearance of a thunderstorm, some of the parents would send their children to our house to invite one of the family to visit them, and stay until the storm was over. The children innocently told the whole story, saying: "Ma says the lightening will not strike a house where the advent people are." LSMS 163 2 One night there was a fearful storm. The heavens presented a continual sheet of lightning. A few rushed from their beds into the street, calling upon God for mercy, crying, "The judgment day has come." LSMS 163 3 My brother Robert, who was a devoted Christian, was very happy. He went out of the house and walked to the head of the street, praising the Lord. He said he never prized the hope of the Christian as he did that night, when he saw the terror and insecure position of those who had no hope in Christ. ------------------------Chapter 19--The Sabbath of the Lord LSMS 164 1 During the latter part of 1845 and the beginning of 1846, I suffered great feebleness. At times I was called out to labor in various places, and was given strength to bear my testimony to the people. And although often wonderfully sustained during these labors, I afterward found myself weak and full of suffering. Elder Joseph Bates LSMS 164 2 While on a visit to New Bedford, MA, in 1846, I became acquainted with Elder Joseph Bates. He had early embraced the advent faith, and was an active laborer in the cause. I found him to be a true Christian gentleman, courteous and kind. He treated me tenderly as though I were his own child. The first time he heard me speak, he manifested great interest. After I ceased speaking, he arose and said, "I am a doubting Thomas. I do not believe in visions. But if I could believe the testimony the sister related tonight was indeed the voice of God to us, I would be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but can not explain in regard to her being shown the wonderful things she has related to us." LSMS 164 3 Elder Bates rested upon Saturday, the seventh day of the week, and he urged it upon our attention as the true Sabbath. I did not feel its importance, and thought that he erred in dwelling upon the fourth commandment more than the other nine. The Sanctuary and the Sabbath LSMS 165 1 But the Lord gave me a view of the heavenly sanctuary. The temple of God was open in heaven, and I was shown the ark of God covered with the mercy-seat. Two angels stood one at either end of the ark, with their wings spread over the mercy-seat, and their faces turned toward it. This my accompanying angel informed me represented all the heavenly host looking with reverential awe toward the law of God, which had been written by the finger of God. LSMS 165 2 Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel, "It is the only one of the ten which defines the living God who created the heavens and the earth and all things therein." LSMS 165 3 When the foundations of the earth were laid, then also was laid the foundation of the Sabbath. I was shown that if the true Sabbath were kept, there would never have been an infidel or an atheist. The observance of the Sabbath would have preserved the world from idolatry. Repairers of the Breach LSMS 165 4 The fourth commandment has been trampled upon, therefore we are called upon to repair the breach in the law and plead for the desecrated Sabbath. The man of sin who exalted himself above God, and thought to change times and laws, brought about the change of the Sabbath from the seventh to the first day of the week. In doing this he made a breach in the law of God. Just prior to the great day of God, a message is sent forth to warn the people to come back to their allegiance to the law of God which antichrist has broken down. Attention must be called to the breach in the law by precept and example. LSMS 166 1 I was shown that the precious promises of Isaiah 58:12-14 apply to those who labor for the restoration of the true Sabbath. LSMS 166 2 "And they that shall be of thee shall build the old waste places: they shall raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in." LSMS 166 3 "If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own pleasure, nor speaking thine own words: then thou shalt delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord has spoken it." The Work of the Third Angel LSMS 166 4 I was shown that the third angel proclaiming the commandments of God and the faith of Jesus, represents the people who receive this message and raise the voice of warning to the world, to keep the commandments of God and His law as the apple of the eye, and that in response to this warning many would embrace the Sabbath of the Lord.